The Ancient Church Part 9

Whilst the awful portents of the Pa.s.sion, and the marvels of the day of Pentecost were still fresh in public recollection, their chief priests and elders threw the apostles into prison; [163:3] and soon afterwards the pious and intrepid Stephen fell a victim to their malignity. Their infatuation was extreme; and yet it was not unaccountable. They looked, not for a crucified, but for a conquering Messiah. They imagined that the Saviour would release them from the thraldom of the Roman yoke; that He would make Jerusalem the capital of a prosperous and powerful empire; and that all the ends of the earth would celebrate the glory of the chosen people. Their vexation, therefore, was intense when they discovered that so many of the seed of Jacob acknowledged the son of a carpenter as the Christ, and made light of the distinction between Jew and Gentile. In their case the natural aversion of the heart to a pure and spiritual religion was inflamed by national pride combined with mortified bigotry; and the fiendish spirit which they so frequently exhibited in their attempts to exterminate the infant Church may thus admit of the most satisfactory explanation.

Many instances of their antipathy to the new sect have already been noticed. In almost every town where the missionaries of the cross appeared, the Jews "opposed themselves and blasphemed;" and magistrates speedily discovered that in no way could they more easily gain the favour of the populace than by inflicting sufferings on the Christians.

Hence, as we have seen, about the time of Paul's second visit to Jerusalem after his conversion, Herod, the grandson of Herod the Great, "killed James, the brother of John, with the sword; and because he saw _it pleased the Jews,_ he proceeded further to take Peter also." [164:1]

The apostle of the circ.u.mcision was delivered by a miracle from his grasp; but it is probable that other individuals of less note felt the effects of his severity. Even in countries far remote from their native land, the posterity of Abraham were the most bitter opponents of Christianity. [164:2] As there was much intercourse between Palestine and Italy, the gospel soon found its way to the seat of government; and it has been conjectured that some civic disturbance created in the great metropolis by the adherents of the synagogue, and intended to annoy and intimidate the new sect, prompted the Emperor Claudius, about A.D. 53, to interfere in the manner described by Luke, and to command "all Jews to depart from Rome." [165:1] But the hostility of the Israelites was most formidable in their own country; and for this, as well as other reasons, "the brethren which dwelt in Judea" specially required the sympathy of their fellow-believers throughout the Empire. When Paul appeared in the temple at the feast of Pentecost in A.D. 58, the Jews, as already related, made an attempt upon his life; and when the apostle was rescued by the Roman soldiers, a conspiracy was formed for his a.s.sa.s.sination. Four years afterwards, or about A.D. 62, [165:2] another apostle, James surnamed the Just, who seems to have resided chiefly in Jerusalem, finished his career by martyrdom. Having proclaimed Jesus to be the true Messiah on a great public occasion, his fellow-citizens were so indignant that they threw him from a pinnacle of the temple. As he was still alive when he reached the ground, he was forthwith a.s.sailed with a shower of stones, and beaten to pieces with the club of a fuller.

[165:3]

As the Christians were at first confounded with the Jews, the administrators of the Roman law, for upwards of thirty years after our Lord's death, conceded to them the religious toleration enjoyed by the seed of Abraham. But, from the beginning, "the sect of the Nazarenes"

enjoyed very little of the favour of the heathen mult.i.tude. Paganism had set its mark upon all the relations of life, and had erected an idol wherever the eye could turn. It had a G.o.d of War, and a G.o.d of Peace; a G.o.d of the Sea, and a G.o.d of the Wind; a G.o.d of the River, and a G.o.d of the Fountain; a G.o.d of the Field, and a G.o.d of the Barn Floor; a G.o.d of the Hearth, a G.o.d of the Threshold, a G.o.d of the Door, and a G.o.d of the Hinges. [166:1] When we consider its power and prevalence in the apostolic age, we need not wonder at the declaration of Paul--"All that will live G.o.dly in Christ Jesus shall suffer persecution." [166:2]

Whether the believer entered into any social circle, or made his appearance in any place of public concourse, he was constrained in some way to protest against dominant errors; and almost exactly in proportion to his consistency and conscientiousness, he was sure to incur the dislike of the more zealous votaries of idolatry. Hence it was that the members of the Church were so soon regarded by the pagans as a morose generation instinct with hatred to the human race. In A.D. 64, when Nero, in a fit of recklessness, set fire to his capital, he soon discovered that he had, to a dangerous extent, provoked the wrath of the Roman citizens; and he attempted, in consequence, to divert the torrent of public indignation from himself, by imputing the mischief to the Christians. They were already odious as the propagators of what was considered "a pernicious superst.i.tion," and the tyrant, no doubt, reckoned that the mob of the metropolis were prepared to believe any report to the discredit of these sectaries. But even the pagan historian who records the commencement of this first imperial persecution, and who was deeply prejudiced against the disciples of our Lord, bears testimony to the falsehood of the accusation. Nero, says Tacitus, "found wretches who were induced to confess themselves guilty; and, on their evidence, a great mult.i.tude of Christians were convicted, not indeed on clear proof of their having set the city on fire, but rather on account of their hatred of the human race. [167:1] They were put to death amidst insults and derision. Some were covered with the skins of wild beasts, and left to be torn to pieces by dogs; others were nailed to the cross; and some, covered over with inflammable matter, were lighted up, when the day declined, to serve as torches during the night. The Emperor lent his own gardens for the exhibition. He added the sports of the circus, and a.s.sisted in person, sometimes driving a curricle, and occasionally mixing with the rubble in his coachman's dress. At length these proceedings excited a feeling of compa.s.sion, as it was evident that the Christians were destroyed, not for the public good, but as a sacrifice to the cruelty of a single individual." [167:2] Some writers have maintained that the persecution under Nero was confined to Rome; but various testimonies concur to prove that it extended to the provinces.

Paul seems to contemplate its spread throughout the Empire when he tells the Hebrews that they had "_not yet_ resisted _unto blood_ striving against sin," [167:3] and when he exhorts them not to forsake the a.s.sembling of themselves together as they "see _the day approaching_."

[167:4] Peter also, as has been stated in a preceding chapter, apparently refers to the same circ.u.mstance in his letter to the brethren "scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia,"

when he announces "the fiery trial" which was "to try" them, [168:1] and when he tells them of "judgment" beginning "at the house of G.o.d."

[168:2] If Nero enacted that the profession of Christianity was a capital offence, his law must have been in force throughout the Roman world; and an early ecclesiastical writer positively affirms that he was the author of such sanguinary legislation. [168:3] The horror with which his name was so long regarded by members of the Church in all parts of the Empire [168:4] strongly corroborates the statement that the attack on the disciples in the capital was only the signal for the commencement of a general persecution.

Nero died A.D. 68, and the war which involved the destruction of Jerusalem and of upwards of a million of the Jews, was already in progress. The holy city fell A.D. 70; and the Mosaic economy, which had been virtually abolished by the death of Christ, now reached its practical termination. At the same period the prophecy of Daniel was literally fulfilled; for "the sacrifice and the oblation" were made to cease, [168:5] as the demolition of the temple and the dispersion of the priests put an end to the celebration of the Levitical worship. The overthrow of the metropolis of Palestine contributed in various ways to the advancement of the Christian cause. Judaism, no longer able to provide for the maintenance of its ritual, was exhibited to the world as a defunct system; its inst.i.tutions, now more narrowly examined by the spiritual eye, were discovered to be but types of the blessings of a more glorious dispensation; and many believers, who had hitherto adhered to the ceremonial law, discontinued its observances. Christ, forty years before, had predicted the siege and desolation of Jerusalem; [169:1] and the remarkable verification of a prophecy, delivered at a time when the catastrophe was exceedingly improbable, appears to have induced not a few to think more favourably of the credentials of the gospel. In another point of view the ruin of the ancient capital of Judea proved advantageous to the Church. In the subversion of their chief city the power of the Jews sustained a shock from which it has never since recovered; and the disciples were partially delivered from the attacks of their most restless and implacable persecutors.

Much obscurity rests upon the history of the period which immediately follows the destruction of Jerusalem. Though Philip and John, [169:2]

and perhaps one or two more of the apostles, still survived, we know almost nothing of their proceedings. After the death of Nero the Church enjoyed a season of repose, but when Domitian, in A.D. 81, succeeded to the government, the work of persecution recommenced. The new sovereign, who was of a gloomy and suspicious temper, encouraged a system of espionage; and as he seems to have imagined that the Christians fostered dangerous political designs, he treated them with the greater harshness.

The Jewish calumny, that they aimed at temporal dominion, and that they sought to set up "another king one Jesus," [169:3] had obviously produced an impression upon his mind; and he accordingly sought out the nearest kinsmen of the Messiah, that he might remove these heirs of the rival dynasty. But when the two grandchildren of Jude, [169:4] called the brother of our Lord, [169:5] were conducted to Rome, and brought to his tribunal, he discovered the groundlessness of his apprehensions. The individuals who had inspired the Emperor with such anxiety, were the joint-proprietors of a small farm in Palestine which they cultivated with their own hands; and the jealous monarch at once saw that, when his fears had been excited by reports of the treasonable designs of such simple and illiterate husbandmen, he had been miserably befooled. After a single interview, these poor peasants met with no farther molestation from Domitian.

Had all the disciples been in such circ.u.mstances as the grandchildren of Jude, the gospel might have been identified with poverty and ignorance; and it might have been said that it was fitted to make way only among the dregs of the population. But it was never fairly open to this objection. From the very first it reckoned amongst its adherents at least a sprinkling of the wealthy, the influential, and the educated.

Joseph of Arimathea, one of the primitive followers of our Lord, was "a rich man" and an "honourable counsellor;" [170:1] Paul himself, as a scholar, stood high among his countrymen, for he had been brought up at the feet of Gamaliel; and Sergius Paulus, one of the first fruits of the mission to the Gentiles, was a Roman Proconsul. [170:2] In the reign of Nero the Church could boast of some ill.u.s.trious converts; and the saints of "Caesar's household" are found addressing their Christian salutations to their brethren at Philippi. [170:3] In the reign of Domitian the gospel still continued to have friends among the Roman n.o.bility. Flavius Clemens, a person of consular dignity, and the cousin of the Emperor, was now put to death for his attachment to the cause of Christ; [170:4]

and his near relative Flavia Domitilla, for the same reason, was banished with many others to Pontia, [170:5] a small island off the coast of Italy used for the confinement of state prisoners.

Domitian governed the Empire fifteen years, but his persecution of the Christians appears to have been limited to the latter part of his reign.

About this time the Apostle John, "for the word of G.o.d and for the testimony of Jesus Christ," [171:1] was sent as an exile into Patmos, a small rocky island in the Aegaean Sea not far from the coast of Asia Minor. It is said that he had previously issued unhurt from a cauldron of boiling oil into which he had been plunged in Rome by order of the Emperor; but this story, for which a writer who flourished about a century afterwards is the earliest voucher, [171:2] has been challenged as of doubtful authority. [171:3] We have no means of ascertaining the length of time during which he remained in banishment; [171:4] and all we know of this portion of his life is, that he had now those sublime and mysterious visions to be found in the Apocalypse. After the fall of Jerusalem, as well as after he was permitted to leave Patmos, he appears to have resided chiefly in the metropolis of the Proconsular Asia; and hence some ancient writers, who flourished after the establishment of the episcopal system, have designated him the "Bishop of Ephesus."

[172:1] But the apostle, when advanced in life, chose to be known simply by the t.i.tle of "the elder;" [172:2] and though he was certainly by far the most influential minister of the district where he sojourned, there is every reason to believe that he admitted his brethren to a share in the government of the Christian community. Like Peter and Paul before him, he acknowledged the other elders as his "fellow-presbyters,"

[172:3] and, as became his age and apostolic character, he doubtless exhorted them to take heed unto themselves and to all the flock over the which the Holy Ghost had made them overseers. [172:4]

John seems to have been the last survivor of the apostles. He is said to have reached the advanced age of one hundred years, and to have died about the close of the first century. He was a "Son of Thunder," [172:5]

and he appears to have long maintained the reputation of a powerful and impressive preacher; but when his strength began to give way beneath the pressure of increasing infirmities, he ceased to deliver lengthened addresses. When he appeared before the congregation in extreme old age, he is reported to have simply repeated the exhortation "Children, love one another;" and when asked, why he always confined himself to the same brief admonition, he replied that "no more was necessary." [172:6] Such a narrative is certainly quite in harmony with the character of the beloved disciple, for he knew that love is the "bond of perfectness" and "the fulfilling of the law."

It has been thought that, towards the close of the first century, the Christian interest was in a somewhat languishing condition; [172:7] and the tone of the letters addressed to the Seven Churches in Asia is calculated to confirm this impression. The Church of Laodicea is said to be "neither cold nor hot;" [173:1] the Church of Sardis is admonished to "strengthen the things which remain that are ready to die;" [173:2] and the Church of Ephesus is exhorted to "remember from whence she has fallen, and repent, and do the first works." [173:3] When it was known that Christianity was under the ban of a legal proscription, it was not strange that "the love of many" waxed cold; and the persecutions of Nero and Domitian must have had a most discouraging influence. But though the Church had to encounter the withering blasts of popular odium and imperial intolerance, it struggled through an ungenial spring; and, in almost every part of the Roman Empire, it had taken root and was beginning to exhibit tokens of a steady and vigorous growth as early as the close of the first century. The Acts and the apostolical epistles speak of the preaching of the gospel in Palestine, Syria, Cyprus, Asia Minor, Greece, Illyric.u.m, and Italy; and, according to traditions which we have no reason to discredit, the way of salvation was proclaimed, before the death of John, in various other countries. It is highly probable that Paul himself a.s.sisted in laying the foundations of the Church in Spain; at an early date there were disciples in Gaul; and there is good evidence that, before the close of the first century, the new faith had been planted even on the distant sh.o.r.es of Britain.

[173:4] It is generally admitted that Mark laboured successfully as an evangelist in Alexandria, the metropolis of Egypt; [173:5] and it has been conjectured that Christians were soon to be found in "the parts of Libya about Cyrene," [173:6] for if Jews from that district were converted at Jerusalem by Peter's famous sermon on the day of Pentecost, they would not fail, on their return home, to disseminate the precious truths by which they had been quickened and comforted. On the same grounds it may be inferred that the gospel soon found its way into Parthia, Media, Persia, Arabia, and Mesopotamia. [174:1] Various traditions [174:2] attest that several of the apostles travelled eastwards, after their departure from the capital of Palestine.

Whilst Christianity, in the face of much obloquy, was gradually attracting more and more attention, it was at the same time n.o.bly demonstrating its power as the great regenerator of society. The religion of pagan Rome could not satisfy the wants of the soul; it could neither improve the heart nor invigorate the intellect; and it was now rapidly losing its hold on the consciences of the mult.i.tude. The high places of idolatrous worship often exercised a most demoralising influence, as their rites were not unfrequently a wretched mixture of brutality, levity, imposture, and prost.i.tution. Philosophy had completely failed to ameliorate the condition of man. The vices of some of its most distinguished professors were notorious; its votaries were pretty generally regarded as a cla.s.s of scheming speculators; and they enjoyed neither the confidence nor the respect of the ma.s.s of the people. But, even under the most unpromising circ.u.mstances, it soon appeared that Christianity could accomplish social and spiritual changes of a very extraordinary character. The Church of Corinth was perhaps one of the least exemplary of the early Christian communities, and yet it stood upon a moral eminence far above the surrounding population; and, from the roll of its own membership, it could produce cases of conversion to which nothing parallel could, be found in the whole history of heathendom. Paul could say to it--"Neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of G.o.d, _and such were some of you_ but ye are washed, but ye _are sanctified_, but ye are justified in the name of the Lord Jesus, and by the Spirit of our G.o.d." [175:1]

Nor was this all. The gospel proved itself sufficient to meet the highest aspirations of man. It revealed to him a Friend in heaven who "sticketh closer than a brother;" [175:2] and, as it a.s.sured him of eternal happiness in the enjoyment of fellowship with G.o.d, it imparted to him a "peace that pa.s.seth all understanding." The Roman people witnessed a new spectacle when they saw the primitive followers of Christ expiring in the fires of martyrdom. The pagans did not so value their superst.i.tions; but here was a religion which was accounted "better than life." Well then might the flames which illuminated the gardens of Nero supply some spiritual light to the crowds who were present at the sad scene; and, in the indomitable spirit of the first sufferers, well might the thoughtful citizen have recognised a system which was destined yet to subdue the world.

SECTION II.

THE LITERATURE AND THEOLOGY OF THE APOSTOLIC CHURCH.

CHAPTER I

THE NEW TESTAMENT, ITS HISTORY, AND THE AUTHORITY OF ITS VARIOUS PARTS.

THE EPISTLE OF CLEMENT OF ROME.

The conduct of our Lord, as a religious teacher, betokened that He was something more than man. Mohammed dictated the Koran, and left it behind him as a sacred book for the guidance of his followers; many others, who have established sects, have also founded a literature for their disciples; but Jesus Christ wrote nothing. The Son of G.o.d was not obliged to condescend to become His own biographer, and thus to testify of Himself. He had at His disposal the hearts and the pens of others; and He knew that His words and actions would be accurately reported to the latest generations. During His personal ministry, even His apostles were only imperfectly acquainted with His theology; but, shortly before His death, He gave them an a.s.surance that, in due time, He would disclose to them more fully the nature and extent of the great salvation. He said to them--"The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you.

[177:1].... He will guide you into all truth." [177:2]

The resurrection poured a flood of light into the minds of the apostles, and they forthwith commenced with unwonted boldness to proclaim the truth in all its purity and power; but, perhaps, no part of the evangelical history was written until upwards of twenty years after the death of our Saviour. [177:3] According to tradition, the Gospels of Matthew, Mark, and Luke, then appeared in the order in which they are now presented in our authorised version. [177:4] It is certain that all these narratives were published several years before the tall of Jerusalem in A.D. 70; and as each contains our Lord's announcement of its speedy catastrophe, there is much probability in the report, that the exact fulfilment of so remarkable a prophecy, led many to acknowledge the divine origin of the Christian religion. The Gospel of John is of a much later date, and seems to have been written towards the conclusion of the century.

Two of the evangelists, Matthew and John, were apostles; and the other two, Mark and Luke, appear to have been of the number of the Seventy.

[177:5] All were, therefore, fully competent to bear testimony to the facts which they record, for the Seventy had "companied" with the Twelve "all the time that the Lord Jesus went in and out among" them, [178:1]

and all "were from the beginning eye-witnesses and ministers of the word." [178:2] These writers mention many miracles performed by Christ, and at least three of the Gospels were in general circulation whilst mult.i.tudes were still alive who are described in them as either the spectators or the subjects of His works of wonder; and yet, though the evangelists often enter most minutely into details, so that their statements, if capable of contradiction, might have been at once challenged and exposed, we do not find that any attempt was meanwhile made to impeach their accuracy. Their manner of recording the acts of the Great Teacher is characterised by remarkable simplicity, and the most acute reader in vain seeks to detect in it the slightest trace of concealment or exaggeration. Matthew artlessly confesses that he belonged to the odious cla.s.s of publicans; [178:3] Mark tells how Peter, his friend and companion, "began to curse and to swear," and to declare that he knew not the Man; [178:4] Luke, who was probably one of the two brethren who journeyed to Emmaus, informs us how Jesus drew near to them on the way and upbraided them as "fools and slow of heart to believe all that the prophets had spoken;" [178:5] and John honestly repudiates the pretended prediction setting forth that he himself was not to die.

[178:6] Each evangelist mentions incidents unnoticed by the others, and thus supplies proof that he is ent.i.tled to the credit of an original and independent witness. Matthew alone gives the formula of baptism "in the name of the Father, and of the Son, and of the Holy Ghost;" [178:7] Mark alone speaks of the great amazement of the people as they beheld the face of Christ on His descent from the Mount of Transfiguration; [179:1]

Luke alone announces the appointment of the Seventy; [179:2] and John alone records some of those sublime discourses in which our Lord treats of the doctrine of His Sonship, of the mission of the Comforter, and of the mysterious union between Himself and His people. [179:3] All the evangelists direct our special attention to the scene of the crucifixion. As they proceed to describe it, they obviously feel that they are dealing with a transaction of awful import; and they accordingly become more impressive and circ.u.mstantial. Their statements, when combined, furnish a complete and consistent narrative of the sore travail, the deep humiliation, and the dying utterances of the ill.u.s.trious sufferer.

If the appointment of the Seventy indicated our Lord's intention of sending the glad tidings of salvation to the ends of the earth, there was a peculiar propriety in the selection of an individual of their number as the historian of the earliest missionary triumphs. Whilst Luke records the wonderful success of Christianity amongst the Gentiles, he takes care to point out the peculiar features of the new economy; and thus it is that his narrative abounds with pa.s.sages in which the doctrine, polity, and worship of the primitive disciples are ill.u.s.trated or explained. It is well known that the t.i.tles of the several parts of the New Testament were prefixed to them, not by their authors, but at a subsequent period by parties who had no claim to inspiration; [179:4]

and it is obvious that the book called--"The Acts of the Apostles" has not been very correctly designated. It is confined almost exclusively to the acts of Peter and Paul, and it sketches only a portion of their proceedings. As its narrative terminates at the end of Paul's second year's imprisonment at Rome, it was probably written about that period.

Superficial readers may object to its information as curt and fragmentary; but the careful investigator will discover that it marks with great distinctness the most important stages in the early development of the Church. [180:1] It shews how Christianity spread rapidly among the Jews from the day of Pentecost to the martyrdom of Stephen; it points out how it then took root among the Gentiles; and it continues to trace its dissemination from Judea westwards, until it was firmly planted by the apostle of the uncirc.u.mcision in the metropolis of the Empire.

It is highly probable that some of the fourteen epistles of Paul were written before any other portion of the New Testament, for we have already seen [180:2] that the greater number of them were transmitted to the parties to whom they are addressed during the time over which the Acts of the Apostles extend; but though Luke makes no mention of these letters, his account of the travels of their author throws considerable light on the question of their chronology. Guided by statements which he supplies, and by evidence contained in the doc.u.ments themselves, we have endeavoured to point out the order of their composition. It thus appears that they are not placed chronologically in the New Testament. The present arrangement is, however, of great antiquity, as it can be traced up to the beginning of the fourth century; [180:3] and it is made upon the principle that the Churches addressed should be cla.s.sed according to their relative importance. The Church of Rome at an early period was recognised as the most influential in existence, and hence the Epistle to the Romans stands at the head of the collection. The Church of Corinth seems to have ranked next, and accordingly the Epistles to the Corinthians occupy the second place. The letters to the Churches are followed by those to individuals, that is, to Timothy, t.i.tus, and Philemon; and it has been conjectured that the Epistle to the Hebrews is put last, because it is anonymous. Some have contended that this letter was composed by Barnabas; others have ascribed it to Clement, or Luke, or Silas, or Apollos; but, though Paul has not announced his name, the external and internal evidences concur to prove that he was its author.

[181:1]

"Every word of G.o.d is pure," [181:2] but the word of man is often deceitful; and nowhere do his fallibility and ignorance appear more conspicuously than in his appendages to Scripture. Even the t.i.tles prefixed to the writings of the apostles and evangelists are redolent of superst.i.tion, for no satisfactory reason can be given why the designation of _saint_, [181:3] has been bestowed on Matthew, Mark, Luke, and John, whilst it is withheld, not only from Moses and Isaiah, but also from such eminently holy ministers as Timothy and t.i.tus. The postscripts to the epistles of Paul have been added by transcribers, and are also calculated to mislead. Thus, the Epistle to the Galatians is said to have been "written from Rome," though it is now generally acknowledged that Paul was not in the capital of the Empire until long after that letter was dictated. The first Epistle to Timothy is dated "from Laodicea, which is the chiefest city of Phrygia Pacatiana;" but it is well known that Phrygia was not divided into Phrygia Prima, or Pacatiana, and Phrygia Secunda until the fourth century. [181:4] It is stated at the end of another epistle that it was "written to t.i.tus ordained the first Bishop of the Church of the Cretians;" but, as the letter itself demonstrates, Paul did not intend that t.i.tus should remain permanently in Crete, [182:1] and it can be shewn that, for centuries afterwards, such a dignitary as "the Bishop of the Church of the Cretians" was utterly unknown.

The seven letters written by James, Peter, Jude, and John, are called General or Catholic epistles. The Epistle of James was addressed "to the twelve tribes scattered abroad" probably in A.D. 61, and its author survived its publication perhaps little more than twelve months. [182:2]

Peter, as we have seen, appears to have written his two epistles only a short time before his martyrdom. [182:3] The Epistle of Jude is the production of a later period, as it contains quotations from the Second Epistle of Peter. [182:4] The exact dates of the Epistles of John cannot now be discovered, but they supply internal proof that they must have been written towards the close of the first century. [182:5]

According to some, the Apocalypse, or Revelation of John, was drawn up before the destruction of Jerusalem, and in the time of the Emperor Nero; but the arguments in support of so early an origin are very unsatisfactory. Ancient writers [182:6] attest that it was written in the reign of Domitian towards the close of the first century, and the truth of this statement is established by various collateral evidences.

The divine authority of the four Gospels and of the Acts of the Apostles was, from their first appearance, universally acknowledged in the ancient Church. [182:7] These books were publicly read in the religious a.s.semblies of the primitive Christians, and were placed on a level with the Old Testament Scriptures. [182:8] The epistles of Paul occupied an equally honourable position. [182:9] In the second and third centuries the Epistle to the Hebrews was not, indeed, received among the sacred books by the Church of Rome; [183:1] but at an earlier period its inspiration was acknowledged by the Christians of the great city, for it is quoted as the genuine work of the Apostle Paul by an eminent Roman pastor who flourished in the first century. [183:2] The authority of two of the most considerable of the Catholic epistles--the First Epistle of Peter and the First Epistle of John--was never questioned; [183:3] but, for a time, there were churches which doubted the claims of the five others to be ranked amongst "the Scriptures." [183:4] The mult.i.tude of spurious writings which were then abroad suggested to the disciples the necessity of caution, and hence suspicions arose in certain cases where they were dest.i.tute of foundation. But these suspicions, which never seem to have been entertained by more than a minority of the churches, gradually pa.s.sed away; and at length, towards the close of the fourth century, the whole of what are now called the Catholic epistles were received, by unanimous consent, as inspired doc.u.ments. [183:5] The Apocalypse was acknowledged to be a divine revelation as soon as it appeared; and its credit remained unimpeached until the question of the Millennium began to create discussion. Its authenticity was then challenged by some of the parties who took an interest in the controversy; but it still continued to be regarded as a part of Holy Scripture by the majority of Christians, and there is no book of the New Testament in behalf of which a t.i.tle to a divine original can be established by more conclusive and ample evidence. [184:1]

It thus appears that, with the exception of a few short epistles which some hesitated to accredit, the New Testament, in the first century, was acknowledged as the Word of G.o.d by all the Apostolical Churches. Its various parts were not then included in a single volume; and as a considerable time must have elapsed before copies of every one of them were universally disseminated, it is not to be thought extraordinary if the appearance of a letter, several years after it was written, and in quarters where it had been previously unknown, awakened suspicion or scepticism. But the slender objections, advanced under such circ.u.mstances, gradually vanished before the light of additional evidence; and it may safely be a.s.serted that the whole of the doc.u.ments, now known as the Scriptures of the New Testament, were received, as parts of a divine revelation, by an overwhelming majority of the early Christians. The present division into chapters and verses was introduced at a period comparatively recent; [184:2] but there is reason to believe that stated portions of the writings of the apostles and evangelists were read by the primitive disciples at their religious meetings, and that, for the direction of the reader, as well as for the facility of reference, the arrangement was soon notified in the ma.n.u.scripts by certain marks of distinction. [184:3] It is well known that in the ancient Churches persons of all cla.s.ses and conditions were encouraged and required to apply themselves to the study of the sacred records; that even children were made acquainted with the Scriptures; [185:1] and that the private perusal of the inspired testimonies was considered an important means of individual edification. All were invited and stimulated by special promises to meditate upon the mysterious, as well as the plain, pa.s.sages of the book of Revelation. "Blessed," says the Apostle John, "is he that readeth, and _they that hear the words of this prophecy_, and keep those things which are written therein." [185:2]

The original ma.n.u.scripts of the New Testament, which must from the first have been accessible to comparatively few, have all long since disappeared; and it is now impossible to tell whether they were worn away by the corroding tooth of time, or destroyed in seasons of persecution. Copies of them were rapidly multiplied; and though heathen adversaries displayed no small amount of malice and activity, it was soon found impossible to effect their annihilation. It was not necessary that the apostolic autographs [185:3] should be preserved for ever, as the records, when transcribed, still retained the best and clearest proofs of their inspiration. They did not require even the imprimatur of the Church, for they exhibited in every page the stamp of divinity; and as soon as they were published, they commended themselves by the internal tokens of their heavenly lineage to the acceptance of the faithful. "The Word of G.o.d is quick and powerful," and every one who peruses the New Testament in a right spirit must feel that it has emanated from the Searcher of hearts. It speaks to the conscience; it has all the simplicity and majesty of a divine communication; it enlightens the understanding; and it converts the soul. No mere man could have invented such a character as the Saviour it reveals; no mere man could have contrived such a system of mercy as that which it announces. The New Testament is always on the side of whatsoever is just, and honest, and lovely, and of good report; it glorifies G.o.d; it alarms the sinner; it comforts the saint. "The words of the Lord are pure words, as silver tried in a furnace of earth purified seven times." [186:1]

The excellence of the New Testament is displayed to singular advantage when contrasted with those uninspired productions of nearly the same date which emanated from the companions of the apostles. The only genuine doc.u.ment of this nature which has come down to us, and which appeared in the first century,[186:2] is an epistle to the Corinthians.

It was prepared immediately after the Domitian persecution, or about A.D. 96,[186:3] with a view to heal certain divisions which had sprung up in the religious community to which it is addressed; and, though written in the name of the Church of Rome, there is no reason to doubt that it is the composition of Clement, who was then at the head of the Roman presbytery. The advice which it administers is most judicious; and the whole letter breathes the peaceful spirit of a devoted Christian pastor. But it contains pa.s.sages which furnish conclusive evidence that it has no claims whatever to inspiration; and its ill.u.s.tration of the doctrine of the resurrection is in itself more than sufficient to demonstrate that it could not have been dictated under any supernatural guidance. "There is," says Clement,[186:4] "a certain bird called the phoenix. Of this there is never but one at a time, and that lives five hundred years: and when the time of its dissolution draws near that it must die, it makes itself a nest of frankincense, and myrrh, and other spices, into which, when its time is fulfilled, it enters and dies. But its flesh putrefying breeds a certain worm which, being nourished with the juice of the dead bird, brings forth feathers; and when it is grown to a perfect state, it takes up the nest in which the bones of its parent are, and carries it from Arabia into Egypt to a city called Heliopolis; and flying in open day, in the sight of all men, lays it upon the altar of the Sun, and so returns from whence it came. The priests then search into the records of the time, and find that it returned precisely at the end of five hundred years." [187:1]

In point of education the authors of the New Testament did not generally enjoy higher advantages than Clement; and yet, writing "as they were moved by the Holy Ghost," they were prevented from giving currency, even in a single instance, to such a story as this fable of the phoenix. All their statements will be found to be true, whether tried by the standard of mental or of moral science, of geography, or of natural history. The theology which they teach is at once sound and genial; and those by whom it is appreciated can testify that whilst it invigorates and elevates the intellect, it also pacifies the conscience and purifies the heart.

CHAPTER II.

THE DOCTRINE OF THE APOSTOLIC CHURCH