The Ancient Church Part 4

The incidents which accompanied the death of Jesus were even more impressive than those which signalised His birth. When He was in the garden of Gethsemane there appeared unto Him an angel from Heaven strengthening Him. [28:5] During the three concluding hours of His intense anguish on the cross, there was darkness overall the land, [28:6] as if nature mourned along with the ill.u.s.trious sufferer. When He bowed His head on Calvary and gave up the ghost, the event was marked by notifications such as never announced the demise of any of this world's great potentates, for "the veil of the temple was rent in twain," and the rocks were cleft asunder, and the graves were opened, and the earth trembled. [29:1] "The centurion and they that were with him," in attendance at the execution, seem to have been Gentiles; and though, doubtless, they had heard that Jesus claimed to be the Messiah of the Jews, they perhaps very imperfectly comprehended the import of the designation; but they were forthwith overwhelmed with the conviction, that He, whose death they had just witnessed, must have given a true account of His mission and His dignity, for "when they saw the earthquake, and those things that were done, they feared greatly, saying--Truly this was _the Son of G.o.d_" [29:2]

The body of our Lord was committed to the grave on the evening of Friday, and, early on the morning of the following Sunday, He issued from the tomb. An ordinary individual has no control over the duration of his existence, but Jesus demonstrated that He had power to lay down His life, and that He had power to take it again. [29:3] Had He been a deceiver His delusions must have terminated with His death, so that His resurrection must be regarded as His crowning miracle, or rather, as the affixing of the broad seal of heaven to the truth of His mission as the Messiah. It was, besides, the fulfilment of an ancient prophecy; [29:4]

a proof of His fore-knowledge; [29:5] and a pledge of the resurrection of His disciples. [29:6] Hence, in the New Testament, [29:7] it is so often mentioned with marked emphasis.

There is no fact connected with the life of Christ better attested than that of His resurrection. He was put to death by His enemies; and His body was not removed from the cross until they were fully satisfied that the vital spark had fled. [29:8] His tomb was scooped out of a solid rock; [29:9] the stone which blocked up the entrance was sealed with all care; and a military guard kept constant watch to prevent its violation.

[30:1] But in due time an earthquake shook the cemetery--"The angel of the Lord descended from heaven, and came and rolled back the stone from the door and sat upon it ... and for fear of him the keepers did shake, and became as dead men." [30:2] Our Lord meanwhile came forth from the grave, and the sentinels, in consternation, hastened to the chief priests and communicated the astounding intelligence. [30:3] But these infatuated men, instead of yielding to the force of this overwhelming evidence, endeavoured to conceal their infamy by the base arts of bribery and falsehood. "They gave large money unto the soldiers, saying--Say ye--His disciples came by night and stole him away while we slept...so they took the money, and did as they were taught." [30:4]

Jesus, as the first-born of Mary, was presented in the temple forty days after His birth; and, as "the first-begotten of the dead," [30:5] He presented Himself before His Father, in the temple above, forty days after He had opened the womb of the grave. During the interval he appeared only to His own followers. [30:6] Those who had so long and so wilfully rejected the testimony of His teaching and His miracles, had certainly no reason to expect any additional proofs of His Divine mission. But the Lord manifests Himself to His Church, "and not unto the world," [30:7] and to such as fear His name He is continually supplying new and interesting ill.u.s.trations of His presence, His power, His wisdom, and His mercy. Whilst He is a pillar of darkness to His foes, He is a pillar of light to His people. Though Jesus was now invisible to the Scribes and Pharisees, He admitted His disciples to high and holy fellowship. Now their hearts burned within them as He spake to them "of the things pertaining to the kingdom of G.o.d," [31:1] and as "He expounded unto them in all the Scriptures the things concerning Himself." [31:2] Now He doubtless pointed out to them how He was symbolised in the types, how He was exhibited in the promises, and how He was described in the prophecies. Now He explained to them more fully the arrangements of His Church, and now He commanded His apostles to go and "teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." [31:3] Having a.s.sured the twelve of His presence with His true servants even unto the end of the world, and having led them out as far as Bethany, a village a few furlongs from Jerusalem, "he lifted up his hands and blessed them. And it came to pa.s.s, while he blessed them, he was parted from them, and carried up into heaven." [31:4]

Thus closed the earthly career of Him who is both the Son of man and the Son of G.o.d. Though He was sorely tried by the privations of poverty, though He was exposed to the most brutal and degrading insults, and though at last He was forsaken by His friends and consigned to a death of lingering agony, He never performed a single act or uttered a single word unworthy of His exalted and blessed mission. The narratives of the evangelists supply clear internal evidence that, when they described the history of Jesus, they must have copied from a living original; for otherwise, no four individuals, certainly no four Jews, could have each furnished such a portrait of so great and so singular a personage.

Combining the highest respect for the inst.i.tutions of Moses with a spirit eminently catholic, He was at once a devout Israelite and a large-hearted citizen of the world. Rising far superior to the prejudices of His countrymen, He visited Samaria, and conversed freely with its population; and, whilst declaring that He was sent specially to the seed of Abraham, He was ready to extend His sympathy to their bitterest enemies. Though He took upon Him the form of a servant, there was nothing mean or servile in His behaviour; for, when He humbled Himself, there was ever about Him an air of condescending majesty.

Whether He administers comfort to the mourner, or walks upon the waves of the sea, or replies to the cavils of the Pharisees, He is still the same calm, holy, and gracious Saviour. When His pa.s.sion was immediately in view, He was as kind and as considerate as ever, for, on the very night in which He was betrayed, He was employed in the inst.i.tution of an ordinance which was to serve as a sign and a seal of His grace throughout all generations. His character is as sublime as it is original. It has no parallel in the history of the human family. The impostor is cunning, the demagogue is turbulent, and the fanatic is absurd; but the conduct of Jesus Christ is uniformly gentle and serene, candid, courteous, and consistent. Well, indeed, may His name be called Wonderful. "He was in the world, and the world was made by him, and the world know him not. He came unto his own, and his own received him not.

But an many as received him, to them gave he power to become the sons of G.o.d, even to them that believe on his name." [32:1]

SUPPLEMENTARY NOTE TO CHAPTER II.

THE YEAR OF CHRIST'S BIRTH.

The Christian era commences on the 1st of January of the year 754 of the city of Rome. That our Lord was born about the time stated in the text may appear from the following considerations--

_The visit of the wise men to Bethlehem must have taken place a very few days after the birth of Jesus, and before His presentation in the temple._ Bethlehem was not the stated residence of Joseph and Mary, either before or after the birth of the child (Luke i. 26, ii. 4, 39; Matt. ii. 2). They were obliged to repair to the place on account of the taxing, and immediately after the presentation in the temple, they returned to Nazareth and dwelt there (Luke ii. 39). Had the visit of the wise men occurred, as some think, six, or twelve, or eighteen months after the birth, the question of Herod to "the chief priests and scribes of the people" where "Christ _should be born_"--would have been quite vain, as the infant might have been removed long before to another part of the country. The wise men manifestly expected to see a _newly born_ infant, and hence they asked--"where is he that _is born_ King of the Jews?" (Matt. ii. 2.) The evangelist also states expressly that they came to Jerusalem "_when Jesus was born_" (Matt. ii. 1). At a subsequent period they would have found the Holy Child, not at Bethlehem, but at Nazareth.

The only plausible objection to this view of the matter is derived from the statement that Herod "sent forth and slew all the children that were in Bethlehem and in all the coasts thereof, _from two years old and under, according to the time which he had diligently enquired of the wise men"_ (Matt. ii. 16). The king had ascertained from these sages "what time the star appeared" (Matt. ii. 7), and they seem to have informed him that it had been visible a year before. A Jewish child was said to be two years old _when it had entered on its second year_ (see Greswell's "Dissertations," vol. ii. 136); and, to make sure of his prey, Herod murdered all the infants in Bethlehem and the neighbourhood under the age of thirteen months. The wise men had not told him that the child was a year old--it was obvious that they thought very differently--but the tyrant butchered all who came, within the range of suspicion. It is highly probable that the star announced the appearance of the Messiah twelve months before he was born. Such an intimation was given of the birth of Isaac, who was a remarkable type of Christ (Gen.

xvii. 21). See also 2 Kings iv. 16, and Dan. iv. 29, 33.

The presentation of the infant in the temple occurred _after the death of Herod_. This follows as a corollary from what has been already advanced, for if the wise men visited Bethlehem immediately after the birth, and if the child was then hurried away to Egypt, the presentation could not have taken place earlier. The ceremony was performed _forty days after the birth_ (Luke ii. 22, and Lev. xii. 2, 3, 4), and as the flight and the return might both have been accomplished in eight or ten days, there was ample time for a sojourn of at least two or three weeks in that part of Egypt which was nearest to Palestine. Herod died during this brief exile, and yet his demise happened so soon before the departure of the holy family on their way home, that the intelligence had not meanwhile reached Joseph by the voice of ordinary fame; and until his arrival in the land of Israel, he did not even know that Archelaus reigned in Judea (Matt. ii. 22). He seems to have inferred from the dream that the dynasty of the Herodian family had been completely subverted, so that when he heard of the succession of Archelaus "he was afraid" to enter his territory; but, at this juncture, being "counselled of G.o.d" in another dream, he took courage, proceeded on his journey, and, after the presentation in the temple, "returned into the parts of Galilee."

That the presentation in the temple took place after the death of Herod is further manifest from the fact that the babe remained uninjured, though his appearance in the sacred courts awakened uncommon interest, and though Anna "spake of him to all them that looked for redemption in Jerusalem" (Luke ii. 38). Herod had his spies in all quarters, and had he been yet living, the intelligence of the presentation and of its extraordinary accompaniments, would have soon reached his ears, and he would have made some fresh attempt upon the life of the infant. But when the babe was actually brought to the temple, the tyrant was no more.

Jerusalem was in a state of great political excitement, and Archelaus had, perhaps, already set sail for Rome to secure from the emperor the confirmation of his t.i.tle to the kingdom (see Josephus' Antiq. xvii. c.

9), so that it is not strange if the declarations of Simeon and Anna did not attract any notice on the part of the existing rulers.

a.s.suming, then, that Christ was born a very short time before the death of Herod, we have now to ascertain the date of the demise of that monarch. Josephus states (Antiq. xiv. 14, -- 5) that Herod was made king by the Roman Senate in the 184th Olympiad, when Calvinus and Pollio were consuls, that is, in the year of Rome 714; and that he reigned thirty-seven years (Antiq. xvii. 8, -- 1). We may infer, therefore, that his reign terminated in the year 751 of the city of Rome. He died shortly before the pa.s.sover; his disease seems to have been of a very lingering character; and he appears to have languished under it upwards of a year (Josephus' Antiq. xvii. 6, -- 4, 5, and xvii. 9, -- 2, 3). The pa.s.sover of 751 fell on the 31st of March (see Greswell's "Dissertations," vol. i. p. 331), and as our Lord was in all likelihood born early in the month, the Jewish king probably ended his days a week or two afterwards, or about the time of the vernal equinox. According to this computation the _conception_ took place exactly at the feast of Pentecost, which fell, in 750, on the 31st of May.

This view is corroborated by Luke iii. 1, where it is said that the word of G.o.d came to John the Baptist "in the _fifteenth year_ of the reign of Tiberius Caesar." John's ministry had continued only a short time when he was imprisoned, and then Jesus "began to be _about thirty_ years of age" (Luke iii. 23). Augustus died in August 767, and this year 767, according to a mode of reckoning then in use (see Hales' "Chronology,"

i. 49, 171, and Luke xxiv. 21), was the _first year_ of his successor Tiberius. The _fifteenth year_ of Tiberius, according to the same mode of calculation, commenced on the 1st of January 781 of the city of Rome, and terminated on the 1st of January 782. If then our Lord was born about the 1st of March 751 of Rome, and if the Baptist was imprisoned early in 781, it could be said with perfect propriety that Jesus then "began to be about thirty years of age." This view is further confirmed by the fact that Quirinius, or Cyrenius, mentioned Luke ii. 2, was _first_ governor of Syria from the _close_ of the year 750 of Rome to 753. (See Merivale, iv. p. 457, note.) Our Lord was born under his administration, and according to the date we have a.s.signed to the nativity, the "taxing" at Bethlehem must have taken place a few months after Cyrenius entered into office.

This view of the date of the birth of Christ, which differs somewhat from that of any writer with whom I am acquainted, appears to meet all the difficulties connected with this much-disputed question. It is based partly upon the principle, so ingeniously advocated by Whiston in his "Chronology," that the flight into Egypt took place before the presentation in the temple. I have never yet met with any antagonist of that hypothesis who was able to give a satisfactory explanation of the text on which it rests. Some other dates a.s.signed for the birth of Christ are quite inadmissible. In Judea shepherds could not have been found "abiding in the field, keeping watch over their flock by night"

(Luke ii. 8) in November, December, January, or, perhaps, February; but in March, and especially in a mild season, such a thing appears to have been quite common. (See Greswell's "Dissertations," vol. i. p. 391, and Robinson's "Biblical Researches," vol ii. p. 97, 98.) Hippolytus, one of the earliest Christian writers who touches on the subject, indicates that our Lord was born about the time of the pa.s.sover. (See Greswell, i.

461, 462.)

CHAPTER III.

THE TWELVE AND THE SEVENTY.

It has often been remarked that the personal preaching of our Lord was comparatively barren. There can be no doubt that the effects produced did not at all correspond to what might have been expected from so wonderful a ministry; but it had been predicted that the Messiah would be "despised and _rejected_ of men," [36:1] and the unbelief of the Jews was one of the humiliating trials He was ordained to suffer during His abode on earth. "The Holy Ghost was not yet given, because that Jesus was not yet glorified." [36:2] We have, certainly, no evidence that any of His discourses made such an impression as that which accompanied the address of Peter on the day of Pentecost. Immediately after the outpouring of the Spirit at that period an abundant blessing followed the proclamation of the gospel. But though Jesus often mourned over the obduracy of His countrymen, and though the truth, preached by His disciples, was often more effective than when uttered by Himself, it cannot with propriety be said that His own evangelical labours were unfruitful. The one hundred and twenty, who met in an upper room during the interval between His Ascension and the day of Pentecost [36:3] were but a portion of His followers. The fierce and watchful opposition of the Sanhedrim had kept Him generally at a distance from Jerusalem; it was there specially dangerous to profess an attachment to His cause; and we may thus, perhaps, partially account for the paucity of His adherents in the Jewish metropolis. His converts were more numerous in Galilee; and it was, probably, in that district He appeared to the company of upwards of five hundred brethren who saw Him after His resurrection.

[37:1] He had itinerated extensively as a missionary; and, from some statements incidentally occurring in the gospels, we may infer, that there were individuals who had imbibed His doctrines in the cities and villages of almost all parts of Palestine. [37:2] But the most signal and decisive proof of the power of His ministry is presented in the fact that, during the three years of its duration, He enlisted and sent forth no less than eighty-two preachers. Part of these have since been known as "The Twelve," and the rest as "The Seventy."

The Twelve are frequently mentioned in the New Testament, and yet the information we possess respecting them is exceedingly scanty. Of some we know little more than their names. It has been supposed that a town called Kerioth, [37:3] or Karioth, belonging to the tribe of Judah, was the birthplace of Judas, the traitor; [37:4] but it is probable that all his colleagues were natives of Galilee. [37:5] Some of them had various names; and the consequent diversity which the sacred catalogues present has frequently perplexed the reader of the evangelical narratives.

Matthew was also called Levi; [37:6] Nathanael was designated Bartholomew; [36:7] and Jude had the two other names of Lebbaeus and Thaddaeus. [38:1] Thomas was called Didymus, [38:2] or the twin, in reference, we may presume, to the circ.u.mstances of his birth; James the son of Alphaeus was styled, perhaps by way of distinction, James "the Less" [38:3]--in allusion, it would seem, to the inferiority of his stature; the other James and John were surnamed Boanerges, [38:4] or the sons of thunder--a t.i.tle probably indicative of the peculiar solemnity and power of their ministrations; and Simon stands at the head of all the lists, and is expressly said to be "first" of the Twelve, [38:5]

because, as we have reason to believe, whilst his advanced age might have warranted him to claim precedence, his superior energy and prompt.i.tude enabled him to occupy the most prominent position. The same individual was called Cephas, or Peter, or _Stone_, [38:6] apparently on account of the firmness of his character. His namesake, the other Simon, was termed the Canaanite, and also Zelotes, [38:7] or the zealot--a t.i.tle expressive, in all likelihood, of the zeal and earnestness with which he was wont to carry out his principles. We are informed that our Lord sent forth the Twelve "by two and two," [38:8] but we cannot tell whether He observed any general rule in the arrangement of those who were to travel in company. The relationship of the parties to each other might, at least in three instances, have suggested a cla.s.sification; as Peter and Andrew, James and John, James the Less and Jude, were, respectively, brothers. James the Less is described as "the Lord's brother," [39:1] and Jude is called "the brother of James," [39:2] so that these two disciples must have been in some way related to our Saviour; but the exact degree of affinity or consanguinity cannot now, perhaps, be positively ascertained. [39:3] Some of the disciples, such as Andrew, [39:4] and probably John, [39:5] had previously been disciples of the Baptist, but their separation from their former master and adherence to Jesus did not lead to any estrangement between our Lord and His pious forerunner. As the Baptist contemplated the more permanent and important character of the Messiah's mission, he could cheerfully say--"He must increase, but I must decrease." [39:6]

All the Twelve, when enlisted as disciples of Christ, appear to have moved in the humbler walks of life; and yet we are scarcely warranted in a.s.serting that they were extremely indigent. Peter, the fisherman, pretty plainly indicates that, in regard to worldly circ.u.mstances, he had been, to some extent, a loser by obeying the call of Jesus. [39:7]

Though James and John were likewise fishermen, the family had at least one little vessel of their own, and they could afford to pay "hired servants" to a.s.sist them in their business. [40:1] Matthew acted, in a subordinate capacity, as a collector of imperial tribute; but though the Jews cordially hated a functionary who brought so painfully to their recollection their condition as a conquered people, it is pretty clear that the publican was engaged in a lucrative employment. Zacchaeus, said to have been a "chief among the publicans," [40:2] is represented as a rich man; [40:3] and Matthew, though probably in an inferior station, was able to give an entertainment in his own house to a numerous company. [40:4] Still, however, the Twelve, as a body, were qualified, neither by their education nor their habits, for acting as popular instructors; and had the gospel been a device of human wisdom, it could not have been promoted by their advocacy. Individuals who had hitherto been occupied in tilling the land, in fishing, and in mending nets, or in sitting at the receipt of custom, could not have been expected to make any great impression as ecclesiastical reformers. Their position in society gave them no influence; their natural talents were not particularly brilliant; and even their dialect betokened their connexion with a district from which nothing good or great was antic.i.p.ated. [40:5]

But G.o.d exalted these men of low degree, and made them the spiritual illuminators of the world.

Though the New Testament enters very sparingly into the details of their personal history, it is plain that the Twelve presented a considerable variety of character. Thomas, though obstinate, was warm-hearted and manly. Once when, as he imagined, his Master was going forward to certain death, he chivalrously proposed to his brethren that they should all perish along with Him; [40:6] and though at first he doggedly refused to credit the account of the resurrection, [41:6] yet, when his doubts were removed, he gave vent to his feelings in one of the most impressive testimonies [41:2] to the power and G.o.dhead of the Messiah to be found in the whole book of revelation. James, the son of Alphaeus, was noted for his prudence and practical wisdom; [41:3] and Nathanael was frank and candid--"an Israelite indeed, in whom was no guile."

[41:4] Our Lord bestowed on Peter and the two sons of Zebedee peculiar proofs of confidence and favour, for they alone were permitted to witness some of the most remarkable scenes in the history of the Man of Sorrows. [41:5] Though these three brethren displayed such a congeniality of disposition, it does not appear that they possessed minds of the same mould, but each had excellencies of his own which threw a charm around his character. Peter yielded to the impulse of the moment and acted with prompt.i.tude and vigour; James became the first of the apostolic martyrs, probably because by his ability and boldness, as a preacher, he had provoked the special enmity of Herod and the Jews; [41:6] whilst the benevolent John delighted to meditate on the "deep things of G.o.d," and listened with profound emotion to his Master as He discoursed of the mystery of His Person, and of the peace of believers abiding in His love. It has been conjectured that there was some family relationship between the sons of Zebedee and Jesus; but of this there is no satisfactory evidence. [41:7] It was simply, perhaps, the marked attention of our Saviour to James and John which awakened the ambition of their mother, and induced her to bespeak their promotion in the kingdom of the Son of Man. [42:1]

Though none of the Twelve had received a liberal education, [42:2] it cannot be said that they were literally "novices" when invested with the ministerial commission. It is probable that, before they were invited to follow Jesus, they had all seriously turned their attention to the subject of religion; some of them had been previously instructed by the Baptist; and all, prior to their selection, appear to have been about a year under the tuition of our Lord himself. From that time until the end of His ministry they lived with Him on terms of the most intimate familiarity. From earlier acquaintance, as well as from closer and more confidential companionship, they had a better opportunity of knowing His character and doctrines than any of the rest of His disciples. When, perhaps about six or eight months [42:3] after their appointment, they were sent forth as missionaries, they were commanded neither to walk in "the way of the Gentiles," nor to enter "into any city of the Samaritans," but rather to go "to the lost sheep of the house of Israel." [42:4] Their number _Twelve_ corresponded to the number of the tribes, and they were called _apostles_ probably in allusion to a cla.s.s of Jewish functionaries who were so designated. It is said that the High Priest was wont to send forth from Jerusalem into foreign countries certain accredited agents, or messengers, styled apostles, on ecclesiastical errands. [42:5]

During the personal ministry of our Lord the Twelve seem to have been employed by Him on only one missionary excursion. About twelve months after that event [43:1] He "appointed other seventy also" to preach His Gospel. Luke is the only evangelist who mentions the designation of these additional missionaries; and though we have no reason to believe that their duties terminated with the first tour in which they were engaged, [43:2] they are never subsequently noticed in the New Testament. Many of the actions of our Lord had a typical meaning, and it is highly probable that He designed to inculcate an important truth by the appointment of these Seventy new apostles. According to the ideas of the Jews of that age there were _seventy_ heathen nations; [43:3] and it is rather singular that, omitting Peleg the progenitor of the Israelites, the names of the posterity of Shem, Ham, and j.a.pheth, recorded in the 10th chapter of Genesis, amount exactly to seventy.

"These," says the historian, "are the families of the sons of Noah, _after their generations, in their nations; and by these were the nations divided_ in the earth after the flood." [43:4] Every one who looks into the narrative will perceive that the sacred writer does not propose to furnish a complete catalogue of the descendants of Noah, for he pa.s.ses over in entire silence the posterity of the greater number of the patriarch's grandchildren; he apparently intends to name only those who were _the founders of nations_; and thus it happens that whilst, in a variety of instances, he does not trace the line of succession, he takes care, in others, to mention the father and many of his sons.

[44:1] The Jewish notion current in the time of our Lord as to the existence of seventy heathen nations, seems, therefore, to have rested on a sound historical basis, inasmuch as, according to the Mosaic statement, there were, beside Peleg, precisely seventy individuals by whom "the nations were divided in the earth after the flood." We may thus infer that our Lord meant to convey a great moral lesson by the appointment alike of the Twelve and of the Seventy. In the ordination of the Twelve He evinced His regard for all the tribes of Israel; in the ordination of the Seventy He intimated that His Gospel was designed for all the nations of the earth. When the Twelve were about to enter on their first mission He required them to go only to the Jews, but He sent forth the Seventy "two and two before His face _into every city and place whither He himself would come_." [45:1] Towards the commencement of His public career, He had induced many of the Samaritans to believe on Him, [45:2] whilst at a subsequent period His ministry had been blessed to Gentiles in the coasts of Tyre and Sidon; [45:3] and there is no evidence that in the missionary journey which He contemplated when He appointed the Seventy as His pioneers, He intended to confine His labours to His kinsmen of the seed of Abraham. It is highly probable that the Seventy were actually sent forth _from Samaria_, [45:4] and the instructions given them apparently suggest that, in the circuit now a.s.signed to them, they were to visit certain districts lying north of Galilee of the Gentiles. [45:5] The personal ministry of our Lord had respect primarily and specially to the lost sheep of the house of Israel, [45:6] but His conduct in this case symbolically indicated the catholic character of His religion. He evinced His regard for the Jews by sending no less than twelve apostles to that one nation, but He did not Himself refuse to minister either to Samaritans or Gentiles; and to shew that He was disposed to make provision for the general diffusion of His word, He "appointed other seventy also, and sent them two and two before His face into every city and place whither He himself would come."

It is very clear that our Lord committed, in the first instance, to the Twelve the organisation of the ecclesiastical commonwealth. The most ancient Christian Church, that of the metropolis of Palestine, was modelled under their superintendence; and the earliest converts gathered into it, after His ascension, were the fruits of their ministry. Hence, in the Apocalypse, the wall of the "holy Jerusalem" is said to have "twelve foundations, and in them the names of the twelve apostles of the Lamb." [46:1] But it does not follow that others had no share in founding the spiritual structure. The Seventy also received a commission from Christ, and we have every reason to believe that, after the death of their Master, they pursued their missionary labours with renovated ardour. That they were called apostles as well as the Twelve, cannot, perhaps, be established by distinct testimony; [46:2] but it is certain, that they were furnished with supernatural endowments; [46:3] and it is scarcely probable that they are overlooked in the description of the sacred writer when He represents the New Testament Church as "built upon the foundation of the _apostles and prophets_, Jesus Christ himself being the chief corner stone." [46:4]

The appointment of the Seventy, like that of the Twelve, was a typical act; and it is not, therefore, extraordinary that they are only once noticed in the sacred volume. Our Lord never intended to const.i.tute two permanent corporations, limited, respectively, to twelve and seventy members, and empowered to transmit their authority to successors from generation to generation. In a short time after His death the symbolical meaning of the mission of the Seventy was explained, as it very soon appeared that the gospel was to be transmitted to all the ends of the earth; and thus it was no longer necessary to refer to these representatives of the ministry of the universal Church. When the Twelve turned to the Gentiles, their number lost its significance, and from that date they accordingly ceased to fill up vacancies occurring in their society; and, as the Church a.s.sumed a settled form, the apostles were disposed to insist less and less on any special powers with which they had been originally furnished, and rather to place themselves on a level with the ordinary rulers of the ecclesiastical community. Hence we find them sitting in church courts with these brethren, [47:1] and desirous to be known not as apostles, but as elders. [47:2] We possess little information respecting either their official or their personal history. A very equivocal, and sometimes contradictory, tradition [47:3]

is the only guide which even professes to point out to us where the greater number of them laboured; and the same witness is the only voucher for the statements which describe how most of them finished their career. It is an instructive fact that no proof can be given, from the sacred record, of the ordination either by the Twelve or by the Seventy, of even one presbyter or pastor. With the exception of the laying on of hands upon the seven deacons, [47:4] no inspired writer mentions any act of the kind in which the Twelve ever engaged. The deacons were not _rulers_ in the Church, and therefore could not by ordination confer ecclesiastical power on others.

There is much meaning in the silence of the sacred writers respecting the official proceedings and the personal career of the Twelve and the Seventy. It thus becomes impossible for any one to make out a t.i.tle to the ministry by tracing his ecclesiastical descent; for no contemporary records enable us to prove a connexion between the inspired founders of our religion, and those who were subsequently entrusted with the government of the Church. At the critical point where, had it been deemed necessary, we might have had the light of inspiration, we are left to wander in total darkness. We are thus shut up to the conclusion that the claims of those who profess to be heralds of the gospel are to be tested by some other criterion than their ecclesiastical lineage. It is written--"_By their fruits_ ye shall know them." [48:1] G.o.d alone can make a true minister; [48:2] and he who attempts to establish his right to feed the flock of Christ by appealing to his official genealogy miserably mistakes the source of the pastoral commission. It would, indeed, avail nothing though a minister could prove his relationship to the Twelve or the Seventy by an unbroken line of ordinations, for some who at the time may have been able to deduce their descent from the apostles were amongst the most dangerous of the early heretics. [48:3]

True religion is sustained, not by any human agency, but by that Eternal Spirit who quickens all the children of G.o.d, and who has preserved for them a pure gospel in the writings of the apostles and evangelists. The perpetuity of the Church no more depends on the uninterrupted succession of its ministers than does the perpetuity of a nation depend on the continuance of the dynasty which may happen at a particular date to occupy the throne. As plants possess powers of reproduction enabling them, when a part decays, to throw it off, and to supply its place by a new and vigorous vegetation, so it is with the Church--the spiritual vine which the Lord has planted. Its government may degenerate into a corrupt tyranny by which its most precious liberties may be invaded or destroyed, but the freemen of the Lord are not bound to submit to any such domination. Were even all the ecclesiastical rulers to become traitors to the King of Zion, the Church would not therefore perish. The living members of the body of Christ would be then required to repudiate the authority of overseers by whom they were betrayed, and to choose amongst themselves such faithful men as were found most competent to teach and to guide the spiritual community. The Divine Statute-book clearly warrants the adoption of such an alternative. "Beloved," says the Apostle John, "believe not every spirit, but _try the spirits_ whether they are of G.o.d. .... We are of G.o.d, _he that knoweth G.o.d heareth us_, he that is not of G.o.d heareth not us. Hereby know we the spirit of truth and the spirit of error." [49:1] "If there come _any_ unto you, and _bring not this doctrine_, receive him not into your house, neither bid him G.o.d-speed; for he that biddeth him G.o.d-speed is partaker of his evil deeds." [49:2] Paul declares, still more emphatically--"Though WE, or AN ANGEL FROM HEAVEN, preach any other gospel unto you than that which we have preached unto you, _let him be accursed_. As we said before, so say I now again, If _any man_ preach any other gospel unto you than that ye have received, _let him be accursed_." [49:3]

In one sense neither the Twelve nor the Seventy had successors. All of them were called to preach the gospel by the living voice of Christ himself; all had "companied" with Him during the period of His ministry; all had listened to His sermons; all had been spectators of His works of wonder; all were empowered to perform miracles; all seem to have conversed with Him after His resurrection; and all appear to have possessed the gift of inspired utterance. [50:1] But in another sense every "good minister of Jesus Christ" is a successor of these primitive preachers; for every true pastor is taught of G.o.d, and is moved by the Spirit to undertake the service in which he is engaged, and is warranted to expect a blessing on the truth which he disseminates. As of old the descent from heaven of fire upon the altar testified the Divine acceptance of the sacrifices, so now the descent of the Spirit, as manifested in the conversion of souls to G.o.d, is a sure token that the labours of the minister have the seal of the Divine approbation. The great Apostle of the Gentiles did not hesitate to rely on such a proof of his commission from heaven. "Need we," says he to the Corinthians, "epistles of commendation to you, or letters of commendation from you?

Ye are our epistle written in our hearts, known and read of all men; forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written, not with ink, but with the Spirit of the living G.o.d, not in tables of stone, but in the fleshy tables of the heart." [50:2] No true pastor will be left entirely dest.i.tute of such encouragement, and neither the Twelve nor the Seventy could produce credentials more trustworthy or more intelligible.

CHAPTER IV.

THE PROGRESS OF THE GOSPEL FROM THE DEATH OF CHRIST TO THE DEATH OF THE APOSTLE JAMES, THE BROTHER OF JOHN.

A.D. 31 TO A.D. 44.

When our Lord bowed His head on the cross and "gave up the ghost," the work of atonement was completed. The ceremonial law virtually expired when He explained, by His death, its awful significance; and the crisis of His pa.s.sion was the birthday of the Christian economy. At this date the history of the New Testament Church properly commences.

After His resurrection Jesus remained forty days on earth, [51:1] and, during this interval, He often took occasion to point out to His disciples the meaning of His wonderful career. He is represented as saying to them--"Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day, and that repentance and remission of sins should be preached in His name among all nations, _beginning at Jerusalem_." [51:2] The inspired narratives of the teaching and miracles of our Lord are emphatically corroborated by the fact, that a large Christian Church was established, almost immediately after His decease, in the metropolis of Palestine. The Sanhedrim and the Roman governor had concurred in His condemnation; and, on the night of His trial, even the intrepid Peter had been so intimidated that he had been tempted to curse and to swear as he averred that he knew not "The Man." It might have been expected that the death of Jesus would have been followed by a reign of terror, and that no attempt would have been made, at least in the place where the civil and ecclesiastical authorities resided, to a.s.sert the Divine mission of Him whom they had crucified as a malefactor. But perfect love casteth out fear. In the very city where He had suffered, and a few days after His pa.s.sion, His disciples ventured in the most public manner to declare His innocence and to proclaim Him as the Messiah. The result of their appeal is as wonderful as its boldness. Though the imminent peril of confessing Christ was well known, such was the strength of their convictions that mult.i.tudes resolved, at all hazards, to enrol themselves among His followers. The success which accompanied the preaching of the apostolic missionaries at the feast of Pentecost was a sign and a pledge of their future triumphs, for "the same day there were added unto them about three thousand souls." [52:1]