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Title: The Kingdom of Heaven; What is it?
Author: Edward Burbidge
Release Date: March 6, 2008 [EBook #24759]
Language: English
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THE KINGDOM OF HEAVEN;
WHAT IS IT?
BY
EDWARD BURBIDGE, M.A.
RECTOR OF BACKWELL, SOMERSET.
PUBLISHED UNDER THE DIRECTION OF THE TRACT COMMITTEE.
LONDON:
SOCIETY FOR PROMOTING CHRISTIAN KNOWLEDGE;
NORTHUMBERLAND AVENUE, CHARING CROSS;
4, ROYAL EXCHANGE; AND 48, PICCADILLY.
PREFACE.
There is nothing new in the following pages; except it be that they
call popular attention to facts which have been commonly recognised
only by scholars.
But I am aware that their contents will appear novel to many; and to
remove this idea some extracts are here given from the Commentaries in
general use.
1. Bishop Wordsworth on S. Matt. xiii. 3; "This chapter may be
described as containing a Divine Treatise on the Church Militant here
on earth."
2. Dean Alford on S. Matt. xiii. 52; "The seven Parables compose in
their inner depth of connexion, a great united whole, beginning with
the first sowing of the Church, and ending with the consummation."
3. The Speaker's Commentary on S. Matt. iii. 2; "It--the Kingdom of
Heaven--signifies the promised Kingdom of the Messiah. Hence the
expectation of the Messiah is spoken of as a _waiting for the Kingdom
of God_. Our Lord, adopts the expression and frequently employs it to
denote His Spiritual Kingdom the Church."
4. Bishop Walsham How (S. P. C. K. Commentary) on S. Matt. iii. 2;
"It--the Kingdom of Heaven--is generally used to signify the Kingdom
of Christ on earth, the Kingdom of the Gospel, the Church of Christ."
I desire also to remove by anticipation a fear that some may feel,
lest, in regarding the Gospel as being the good news of the Kingdom of
Heaven, the great doctrine of the Atonement should be forgotten. Such
an idea is refuted by the words of Holy Scripture. For not only is the
Preaching of our Blessed Lord, before He suffered, thus described--see
S. Mark i. 14--but also the teaching of S. Paul, in later years, who
gloried in knowing only "Jesus Christ and Him crucified"--see Acts xx.
25.
My object has been to provide an answer to two questions.
1. What did our Blessed Lord teach about His Church in His discourses?
2. What is meant by the words of the Creed, "The Holy Catholic Church;
the Communion of Saints?"
May these pages help men to gain an intelligent knowledge of that
Kingdom, into which our Lord and Saviour Jesus Christ has called us.
May they lead many to desire the fulfilment of His last prayer for us
before His Passion, "That they all may be one." And may every word in
this little book, which is not in accordance with God's will, be
pardoned, and overruled to His Glory.
BACKWELL, _August 1879_.
CONTENTS.
CHAPTER PAGE
I. THE KING'S HERALD 7
II. THE GOSPEL OF THE KINGDOM 18
III. THE PARABLES OF THE KINGDOM 32
IV. THE SUBJECTS OF THE KINGDOM 50
V. THINGS PERTAINING TO THE KINGDOM 66
VI. THE KING ON HIS THRONE 76
VII. THE PARABLES EXEMPLIFIED IN THE EARLY HISTORY
OF THE CHURCH 88
VIII. THE ESSENTIAL UNITY OF THE KINGDOM 99
IX. THE HOLY CATHOLIC CHURCH 121
X. THE COMMUNION OF SAINTS 145
XI. CONCLUSION 160
"_Neither pray I for these alone, but for them also which shall
believe on ME through their word; that they all may be one; as THOU
FATHER art in ME, and I in THEE, that they also may be one in US; that
the world may believe that Thou hast sent ME._"--S. John xvii. 20, 21.
"_When THOU hadst overcome the sharpness of death: THOU didst open the
KINGDOM OF HEAVEN to all believers._"--Te Deum.
"_THY KINGDOM come._"--S. Matt. vi. 10.
CHAPTER I.
THE KING'S HERALD.
"On Jordan's banks the Baptist's cry
Announces that the Lord is nigh;
Awake and hearken, for he brings
Glad tidings of the King...."
When the Saviour of the world was about to enter upon His public
ministry, the Jewish nation was startled with the cry, "The Kingdom of
Heaven is at hand" (S. Matt. iii. 2).
Such was God's call to His people of old time, to prepare themselves
to take part in the fulfilment of the promises, on which their faith
and hopes were founded. The fulness of the times had come; and Christ,
the long-promised and long-expected Saviour and King, was nigh at
hand.
And ever since that day, as the good news of the Kingdom has spread
from land to land, it has been the portion of the Lord's people to
endeavour to realise their high position in that Kingdom, and to
discharge their duties loyally to their Heavenly King.
But the words--"The Kingdom of Heaven"--are apt to lead away the
thoughts from the present to the future, from this world to a better
one. And since men are not in Heaven now, but are surrounded with
earthly cares and troubles, there is danger lest they should forget or
be ignorant of the intimate connection which these words have with
their daily life as Christians, and with its duties, privileges, and
blessings.
And yet the practical importance of this subject to Christian men and
women will be seen clearly after a moment's consideration. For any
one, who is at all acquainted with the words of Holy Scripture, will
recall to mind at once the frequent reference to "The Kingdom of
Heaven" in the Gospels. And though it will probably seem a somewhat
startling assertion to most persons, yet it is nevertheless a true
one, that from the day when our Lord began His public ministry, until
He ascended into Heaven, His teaching was almost wholly occupied with
this one subject--"The Kingdom of Heaven." And it is the purpose of
the following pages to bring together the various statements about
it, in such a way as to lead to a clear understanding of "The Kingdom
of Heaven"--what it is--and of our position in this Kingdom, with its
present blessings, privileges and duties, and its future glories.
"The Kingdom of Heaven"--What is it?
There are three things which are necessarily included in the idea of a
Kingdom--a King to rule over it; subjects to be ruled; and a place
where they dwell. And since it is necessary, if we would enquire into
the nature of "The Kingdom of Heaven," first of all to understand
clearly who is the King, and who and where are His subjects, let us
begin with taking a general view of these chief points; and then
afterwards enter more fully into the consideration of the various
passages of Holy Scripture which describe the details of the Kingdom.
The Jews expected the Messiah as their King. And when the Wise Men
came from the East, and asked "Where is He that is born King of the
Jews" (S. Matt. ii. 2), we read that King Herod referred their enquiry
to those who were learned in the Scriptures, in this form, "He
demanded of them where Christ"--i.e. Messiah, The Anointed
One[1]--"should be born" (S. Matt. ii. 4). And that there should be no
doubt at all about the person of the King, so long expected, God in
His providence had arranged that one should go before Him to announce
His coming. For John the Baptist acted as a herald going before a
king, proclaiming his approach. And this was the proclamation, "Repent
ye; for the Kingdom of Heaven is at hand" (S. Matt. iii. 2). And then
the Herald declared that he was come as foretold by the prophet
Isaiah, and that the people must prepare at once to receive their
King, saying, "I am the voice of one crying in the wilderness, Make
straight the way of the Lord, as said the prophet Esaias" (S. John i.
23; Isaiah xl. 3).
The proclamation of "The Kingdom of Heaven" by John the Baptist
defined the exact time in the world's history when this Kingdom took
its rise. And our Lord afterwards called express attention to this,
saying, "The Law and the Prophets were until John: since that time the
Kingdom of God is preached, and every man presseth into it[2]" (S.
Luke xvi. 16). And because John was only the Herald going before, and
was not himself enrolled as a subject of the Kingdom, He added, (after
referring to the greatness of John the Baptist), "Notwithstanding, he
that is least in the Kingdom of Heaven is greater than he" (S. Matt.
xi. 11).
Thus we are assured that "The Kingdom of Heaven" began from the
proclamation of John the Baptist; and, therefore, we know for certain
that the Lord Jesus Christ, whose coming he proclaimed, is the King of
this Kingdom.
This is the great truth which forms the foundation of all the teaching
of the New Testament; and it is of the utmost importance to have a
clear idea of it. The Lord Jesus Christ came to be the Saviour of the
world by becoming King of a spiritual Kingdom of grace and blessing,
whose subjects were to be purchased and redeemed by His own Blood shed
upon the Cross. He was not merely the greatest of God-inspired
teachers: but He came to found God's Kingdom upon earth, and to rule
in love over the hearts of men of all nations and ages, and thus
prepare them for life everlasting. And when Nicodemus, one of the
rulers of the Jews, thus addressed Him, "We know that thou art a
teacher come from God," He at once endeavoured to lead him to grasp
this truth, by the abrupt reply, "Verily, verily, I say unto thee,
Except a man be born again, he cannot see the Kingdom of God;" and
again, "Except a man be born of water and of the Spirit, he cannot
enter into the Kingdom of God" (S. John iii. 2-5). In other words, men
must not merely listen to His teaching; but they must have their eyes
opened to see Him as the promised King, and receive the principle of a
new Life as His subjects; or, else, His coming would be in vain.
Taking now as our starting-point the great truth that the Lord Jesus
Christ came to found a Kingdom, our next enquiry must be respecting
the subjects or citizens of this Kingdom.
Who are the subjects of "The Kingdom of Heaven?"
One of the woes pronounced by our Lord against the Scribes and
Pharisees was for this, "Ye shut up the Kingdom of Heaven against men;
ye neither go in yourselves, neither suffer ye them that are entering
to go in" (S. Matt. xxiii. 13). They would not themselves enter this
Kingdom by accepting Him as Christ the King; and they hindered others
from doing so. The Jews had thought themselves to be the subjects of
God, whilst all the rest of the world were castaways. But from these
words, as well as from those referred to above, which were spoken to
Nicodemus, we conclude that the subjects of Messiah's Kingdom are
they, and only they, who "believe and confess that Jesus is the
Christ, the Son of God" (1 S. John iv. 15, v. 1), and, having thus
accepted Him as their King, have been admitted by a formal act into
His Kingdom.
When the Herald proclaimed "The Kingdom of Heaven is at Hand" (S.
Matt. iii. 2), he was calling upon the whole Jewish people to enter
into it. But the call to enter Messiah's Kingdom was not to be
confined to the Jews. It was to be published far and wide throughout
the world.
The Prophets had foretold a day when "The Gentiles shall come to Thy
light, and kings to the brightness of Thy rising" (Isaiah lx. 3), and
that "in the place where it was said unto them, Ye are not My people,
there it shall be said unto them, Ye are the sons of the living God"
(Hosea i. 10). And this was now about to be fulfilled. And in the
homage which the Wise Men from the East paid to the infant Saviour,
"born King of the Jews," we see the first sign that free and full
salvation was henceforth placed within the reach of all the nations of
the world without distinction. And thus it came to pass that, in after
years, the Apostles addressed their converts, taken equally from
amongst Jews and Gentiles, in such words as these, "God hath called
you unto His Kingdom and glory" (1 Thess. ii. 12); God "hath
translated us into the Kingdom of His dear Son" (Col. i. 13).
In other words, "The Kingdom of Heaven" is a real Kingdom, though a
spiritual and heavenly one. The Lord Jesus Christ is King, and all
the nations of the world are called to be His subjects.
And where is "The Kingdom of Heaven"?
The answer is clear. Wherever they are who have accepted the King and
been admitted as His subjects.
"The Kingdom _of_ Heaven" is not as yet _in_ Heaven, so far as its
subjects are concerned. It is true that the King Himself has ascended
His throne in Heaven. And as members of Christ we share in some degree
in the exaltation of our Head, so that S. Paul does not hesitate to
say of the Lord's people here on earth, God "hath raised us up
together and made us sit together in heavenly places in Christ Jesus"
(Ephes. ii. 6). But such words seem to apply to that part of our
nature to which our hopes and affections belong. So far as our duties
and difficulties are concerned, we are still surrounded with earthly
temptations. We are still in a state of trial here, however much we
may be looking for and longing after our home. And Heaven will not be
opened to receive the subjects of "The Kingdom of Heaven" until the
Great Day, when they will be welcomed with the words, "Come, ye
blessed of my Father, inherit the Kingdom prepared for you" (S. Matt.
xxv. 34).
Christ's Kingdom "is not of this world" (S. John xviii. 36), as He
declared plainly to Pilate when he questioned Him about Himself. But
for the present we may consider that, practically speaking, it is _in_
the world though not _of_ it. For its subjects are not yet in Heaven:
but are partly at rest in Paradise; partly here on earth still warring
against evil.
We can now express in few words the chief points respecting the nature
of that "Kingdom of Heaven" which John the Baptist, in his office as
Herald, proclaimed to be "at hand."
The Lord Jesus Christ came to found a Kingdom. He is the King of "The
Kingdom of Heaven."
All who will accept Him as their King--all the men and women and
little children in the world, of every land and of every age--may be
admitted as the subjects of "The Kingdom of Heaven." For "He died for
all" (2 Cor. v. 15).
And "The Kingdom of Heaven," though it is a spiritual and heavenly
Kingdom, is as yet here on earth, and will not be in Heaven, until the
subjects of the King have been tried and found faithful, and the
number of the elect shall be accomplished.
It follows that the statements of Holy Scripture respecting "The
Kingdom of Heaven," which are to be considered in the following pages,
refer not merely to the world to come--to that which we commonly
understand by the word Heaven--but to that Kingdom which has been
founded here on earth; and into which, as Christians, we have been
already called. And the subject becomes of infinite importance to us
all, when it is understood that "The Kingdom of Heaven" is, at this
present time, that Kingdom of grace in which we may obtain salvation
through our Lord and Saviour Jesus Christ. He has called us all to be
subjects of this Kingdom now, that, by obtaining a share in His
precious merits, we may be brought into a state of present salvation;
and that, by continuing in this state through His grace, we may be
recognised as His subjects in that great day, when the Kingdom of
Grace will have become the Kingdom of Glory Everlasting.
FOOTNOTES:
[1] Christ is the Greek word which corresponds with the Hebrew word
Messiah, meaning "The Anointed One." Amongst the Jews three classes of
men were anointed to their official duties--Prophets, Priests, and
Kings. And the name "Messiah" implied that they expected the Deliverer
to bear office in these ways; and especially as King, the highest of
these offices.
[2] In a similar passage of S. Matthew the difficult expression
occurs, "The Kingdom of Heaven suffereth violence, and the violent
take it by force" (S. Matt. xi. 12); but the meaning seems to be the
same. Our Lord was calling attention to the fact that the expected
King had come and His Kingdom was open to the eager zeal of such as
would seize upon it and press into it.
CHAPTER II.
THE GOSPEL OF THE KINGDOM.
"This is He whom Seers in old time
Chanted of with one accord;
Whom the voices of the Prophets
Promised in their faithful word."
We have seen that, in the providence of God, John the Baptist was sent
to proclaim to the world that "The Kingdom of Heaven" was at hand, and
to point out the King. And as soon as the Herald had raised the
expectation of men by the proclamation of the coming Kingdom, our Lord
began His public ministry, the great object of which was the founding
of His Kingdom for the salvation of the world. And, as S. Matthew
tells us, He "went about all Galilee teaching in their synagogues and
preaching the Gospel of the Kingdom" (S. Matt. iv. 23); or, as S. Mark
relates, "After that John was put in prison, Jesus came into Galilee
preaching the Gospel of the Kingdom of God, and saying, The time is
fulfilled, and the Kingdom of God is at hand; repent ye, and believe
the Gospel" (S. Mark i. 14, 15).
Thus the King took up and continued the message of His Herald, only
adding to John the Baptist's preaching of repentance the call to
believe the Gospel--to have faith in the good tidings which He came to
tell of the Kingdom of Heaven and of God. And from this time to the
end of His ministry we find that the Gospel of the Kingdom was the
continual subject of His teaching. Thus S. Luke records that He
declared once to a multitude which would detain Him, "I must preach
the Kingdom of God to other cities also; for therefore am I sent" (S.
Luke iv. 43). And, a few chapters after, we read, "It came to pass
afterward that He went throughout every city and village, preaching
and showing the glad tidings of the Kingdom of God" (S. Luke viii. 1).
And then, after a while, "He called His twelve disciples together, and
gave them power and authority over all devils, and to cure diseases.
And He sent them to preach the Kingdom of God" (S. Luke ix. 1, 2). And
having thus spent the years of His public ministry in publishing the
good news of the Kingdom, He declared towards the end of it, as He was
foretelling to His disciples the signs of His future coming to
judgment, "And this Gospel[3] of the Kingdom shall be preached in all
the world for a witness unto all nations; and then shall the end come"
(S. Matt. xxiv. 14).
And what is the Gospel of the Kingdom?
To form the answer we must look to the general teaching which runs
through the Bible. As soon as Adam fell from his high estate as God's
child, the Deliverer was promised, "who should bruise the serpent's
head" (Gen. iii. 15). Ages passed with only a dim hope of a coming
Saviour; until at length God gave to Abraham the distinct promise that
the Deliverer should arise from his posterity; saying, "In thy seed
shall all the families of the earth be blessed" (Gen. xxii. 18).
Again ages passed; and David was raised up from amongst the
descendants of Abraham, and of the predicted tribe of Judah, and to
him the promise was made, "Thine house and thy kingdom shall be
established for ever before thee; thy throne shall be established for
ever" (2 Sam. vii. 16). We know that princes of the family of David
succeeded one another on the throne for 450 years, until the Jews were
carried into captivity; but we learn from the Psalms that it had been
revealed to David himself that this promise was not to be fulfilled in
any such earthly and temporal manner. And his faith and hopes are
expressed continually in glowing words, describing a Kingdom of
Messiah, which should be universal and without end, a Kingdom of
righteousness and peace.
Thus in Psalm ii. the nations of the world are represented in
rebellion against God and the Messiah. "Why do the heathen rage, and
the people imagine a vain thing? The kings of the earth set
themselves, and the rulers take counsel together, against the Lord,
and against His Anointed" (Ps. ii. 1, 2), i.e. Messiah--Christ. And
then the decree of the universal sovereignty of Messiah is
proclaimed: "I will declare the decree: the Lord hath said unto me,
Thou art My Son; this day have I begotten Thee. Ask of me, and I shall
give Thee the heathen for Thine inheritance, and the uttermost parts
of the earth for Thy possession" (Ps. ii. 7, 8). Then in Psalm xxii,
after the mysterious sufferings of Messiah have been set forth, His
Kingdom is again proclaimed as universal: "All the ends of the world
shall remember and turn unto the Lord; and all the kindreds of the
nations shall worship before Thee" (Ps. xxii. 27). And, to pass over
other passages, in Psalm lxxii. Messiah's everlasting reign of
righteousness and peace is described in glowing words: "They shall
fear Thee as long as the sun and moon endure, throughout all
generations. In His days shall the righteous flourish; and abundance
of peace so long as the moon endureth. All kings shall fall down
before Him; all nations shall serve Him. His Name shall endure for
ever; and men shall be blessed in Him; all nations shall call Him
blessed[4]" (Ps. lxxii. 5, 7, 11, 17).
Many years passed; and then Isaiah proclaimed in prophecy, "Behold a
King shall reign in righteousness" (Isai. xxxii. 1); and in many a
glowing passage described the peace and glory of His Kingdom. And
Jeremiah yet more clearly announced, "Behold the days come, saith the
Lord, that I will raise unto David a righteous Branch, and a King
shall reign and prosper, and shall execute judgment and justice in the
earth. In His days Judah shall be saved, and Israel shall dwell
safely; and this is His name whereby He shall be called, The Lord our
Righteousness" (Jer. xxiii. 5, 6). And Daniel was directed to explain
the king's dream, as a vision of earthly empires, which should be
overpowered "by the Stone cut out without hands;" for "the God of
Heaven shall set up a Kingdom which shall never be destroyed; and the
Kingdom shall not be left to other people, but it shall break in
pieces and consume all these kingdoms, and it shall stand for ever"
(Dan. ii. 44, 45). And Zechariah sang, "Rejoice greatly, O daughter of
Zion; shout, O daughter of Jerusalem: behold, thy King cometh unto
thee" (Zech. ix. 9).
Many years were yet to pass before the fulfilment of these promises
should be commenced, through the setting up of the everlasting
sovereignty of Messiah. But at last the fulness of time was come; and
the Angel Gabriel appeared to the Virgin Mary at Nazareth, and after
addressing her as the favoured mother of Messiah, declared of her Son,
"He shall be great, and shall be called the Son of the Highest; and
the Lord God shall give unto Him the throne of His father David; and
He shall reign over the house of Jacob for ever, and of His Kingdom
there shall be no end" (S. Luke i. 32, 33).
This then was the Gospel--the Gospel of the Kingdom--the Gospel of
God. The good news was published abroad that the long-promised King of
the seed of David was come. Messiah's Kingdom was to be set up; and
all men were invited to enter in and be saved.
The King Himself went forth to preach the good news, and to describe
His Kingdom and the character of His subjects. But by what means could
He persuade the people that He was their King? We often wonder that
the Jews were so slow to believe in Him; but perhaps we do not realise
their difficulties. There was one great obstacle which stopped all
but a very few from accepting Him. And it was this. "The Kingdom of
Heaven" which He preached as the Kingdom of Messiah was altogether
different from anything which they had expected, because it was a
spiritual Kingdom. No doubt the words of the Psalmist and of the
Prophets ought to have led them to expect the Son of God as King. And,
if they had nurtured any real love of God in their hearts, they would
have been ready to become His subjects. But it was not so. They
expected a conqueror to free them from the yoke of their enemies. And
the enemies which He came to conquer were spiritual--the great enemy
of the whole human race--not the earthly foes of the one race of
Israel. They expected the glory and pomp which are the outward signs
of the authority to rule; and they could not understand the position
which He claimed to hold who had come in such humility that He said,
"The Son of Man hath not where to lay His head" (S. Matt. viii. 20).
"Tell us," they said, "by what authority doest thou these things?" (S.
Luke xx. 2). And, therefore, we need not seek far to find the reason
of the small success which followed the preaching of the Gospel of the
Kingdom. Only a spiritual power can move men in spiritual things, and
a man must first give himself up to the guidance of the Holy Spirit
before He can take in spiritual truths. If men resist the teaching of
God, no evidence will move them. "If they hear not Moses and the
Prophets, neither will they be persuaded though one rose from the
dead" (S. Luke xvi. 31). "The Kingdom of Heaven" could not be set up
until the Holy Ghost was given[5], because the Jews were not prepared
to accept Messiah as the King of a spiritual Kingdom; and only the
Holy Ghost could move the hearts of men to desire spiritual blessings,
and to hope for spiritual rewards.
So our Blessed Lord preached the Gospel of the Kingdom to unwilling
hearts; and was compelled to "upbraid the cities wherein most of His
mighty works were done, because they repented not" (S. Matt. xi. 20).
Only the few received Him--the few who were "babes" in spirit--whilst
"the wise and prudent" (S. Matt. xi. 25) rejected Him.
There were two kinds of evidence to which He continually appealed in
His arguments with the Jewish rulers in proof of His claims upon their
hearts. The first was the direct testimony of John the Baptist: "Ye
sent unto John and he bare witness unto the truth" (S. John v. 33).
For "when the Jews sent priests and Levites from Jerusalem to ask him,
Who art thou? he confessed, I am not the Christ" (S. John i. 19, 20).
"The next day John seeth Jesus coming unto him, and saith, Behold the
Lamb of God" (S. John i. 29). And he declared that he knew Him in
consequence of the visible descent of the Holy Ghost upon Him at His
baptism; and (said he), "I saw and bare record that this is the Son of
God" (S. John i. 34). The other evidence was "greater witness than
that of John," namely, the miracles which He wrought, for (said He)
"the works which the Father hath given Me to finish bear witness of Me
that the Father hath sent Me" (S. John v. 36); and "though ye believe
not Me, believe the works" (S. John x. 38). Other kinds of evidence
were also employed; such as the direct testimony of the Father in the
voice from Heaven, and in the immediate answers to prayer in the
working of His miracles--"The Father Himself which hath sent Me, hath
borne witness of Me" (S. John v. 37)--and also, the statements of Holy
Scripture, describing His person and His work so clearly that He could
say to the Jews, "Search the Scriptures; for they are they which
testify of Me" (S. John v. 39). But we know the result. All the
evidences were in vain. The Jews in general refused to believe in Him
as their King. The ruling classes not only rejected Him, but they also
hindered others from acknowledging Him. So that He cried out against
them, "Ye shut up the Kingdom of Heaven against men; for ye neither go
in yourselves, neither suffer ye them that are entering to go in" (S.
Matt. xxiii. 13).
And there were but very few exceptions. The Apostles and the small
band of disciples professed their faith in Him. "Whom do men say that
I am?" He asked them once; "and they said, Some say John the Baptist;
some Elias; and others, Jeremias or one of the Prophets." None
accepted Him as Messiah, their King. "But whom say ye that I am?" He
went on to ask; "and Simon Peter answered and said, Thou art the
Christ, the Son of the living God" (S. Matt. xvi. 13-16). So also
Nathanael, the "Israelite indeed," boldly proclaimed his belief:
"Rabbi, Thou art the Son of God; Thou art the King of Israel" (S. John
i. 49). And there was one bright flash of enthusiasm which carried all
along exultingly to welcome Him on His last visit to the Holy City;
when the crowds spread branches of the palm-trees, and cried, "Hosanna
to the Son of David: blessed is He that cometh in the name of the
Lord" (S. Matt. xxi. 9). "Blessed be the King that cometh in the name
of the Lord: peace in Heaven, and glory in the highest" (S. Luke xix.
38).
But it was within a few days after His triumphal entry into Jerusalem
that the rulers of the Jews took the Lord Jesus, and having condemned
Him in their own council for blasphemy, for professing Himself to be
Messiah--"the Christ"--"the Son of God" (S. Luke xxii. 67-71), they
charged Him before the Roman governor with treason, for saying "that
He Himself is Christ a King" (S. Luke xxiii. 2). And this accusation,
it may well be noticed, was not a different charge from the former.
All that they did was to put cleverly before the earthly governor the
earthly side of the spiritual crime, for which they had themselves
condemned Him. If He was Messiah, He was their King. They condemned
Him for professing to be Messiah; a charge on which no civil tribunal
could give judgment. But professing to be Messiah, He professed to be
King; and this they represented as an offence against the state, and
to be punished accordingly. And the result was, that by the Providence
of God He was not stoned to death, as was His first martyr Stephen, on
the charge of blasphemy; but He was handed over to the civil power to
be crucified for treason, as claiming to be King. And it came to pass,
that after their persistent rejection of Him, the Jewish rulers were
compelled to see Him acknowledged upon the cross as their King, in the
words of the superscription containing the charge on which He was
condemned. His cross became His throne, with His title above it,
"Jesus of Nazareth, the King of the Jews" (S. John xix. 19). Fit
throne for Him who was "obedient unto death, even the death of the
cross. Wherefore God also hath highly exalted Him, and given Him a
name above every name, that at the name of Jesus every knee should
bow" (Phil. ii. 6-10). And all the efforts of the Jews to alter it
were in vain. Pilate at length was firm: "What I have written, I have
written" (S. John xix. 22).
Thus seemed to end the Kingdom which our Lord and His disciples had
been inviting men to join. They could preach no more the Gospel of the
Kingdom, for the King was put to a shameful death. "The chief priests
and our rulers delivered Him to be condemned to death, and have
crucified Him. But we trusted that it had been He which should have
redeemed Israel" (S. Luke xxiv. 20, 21). So spake even the disciples
in their despair. They had "trusted," as they supposed, in vain.
Verily God's ways are not as man's ways.
FOOTNOTES:
[3] It may be noticed here, that the expression "preaching the Gospel"
is used in these passages of Holy Scripture in a very wide sense. It
is not limited to the preaching of the great doctrine of the
Atonement, but it refers to the general purpose for which Christ came;
which was, to gather all the world into His Kingdom of grace and
salvation. See Bishop How's Commentary on the Gospels, under S. Luke
viii. 1. (Publ. by S. P. C. K.)
[4] See this very skilfully drawn out in a little devotional
Commentary on "Five Psalms of the Kingdom," by Rev. G. F. Saxby.
Published by J. T. Hayes, London.
[5] See below, notes on pp. 50 and 83.
CHAPTER III.
THE PARABLES OF THE KINGDOM.
"What is earth but God's own field,
Fruit unto His praise to yield?
Wheat and tares therein are sown,
Unto joy or sorrow grown;
* * * * *
Grant, O Lord of Life, that we
Holy grain and pure may be."
What appeared to be the death-blow of "The Kingdom of Heaven" was but
a necessary step in its formation. The King was crucified in weakness,
only to be "declared to be the Son of God with power by the
resurrection from the dead" (Rom. i. 4). And the reason for His
humiliation has become clear to us, as expressed in the familiar
proverb, "No cross, no crown." The way to His exaltation upon the
throne of His Kingdom led by the cross. His Kingdom must be "purchased
with His own Blood" (Acts xx. 28). He must "suffer for sins, that He
might bring us to God" (1 Pet. iii. 18).
But the question now arises, What sort of Kingdom was it that He
offered unto men when He preached to them the Gospel of the Kingdom?
Has He enabled us to form, from His own recorded words, a definite
idea of the nature and character of "The Kingdom of Heaven"?
For the answer we turn naturally to His Parables; because the form of
teaching which He most commonly employed was that which is known by
the name of Parable. And we find that fully half of them were Parables
of the Kingdom; that is to say, they either begin with the words "The
Kingdom of Heaven is like unto" such and such things; or they contain
some distinct reference to it. And as the first two of these Parables
were interpreted to the disciples, we are left in no doubt as to the
general meaning of them all.
The Parables of "The Kingdom of Heaven"[6] may be divided into two
divisions. Those of the first division relate in a general manner to
"The Kingdom of Heaven" or "The Kingdom of God," under its various
aspects, which will be set forth more fully in subsequent chapters;
some parables describing the Kingdom as it may be seen on earth; some
expressing the inward spiritual reign of the King over the hearts of
men; and others teaching that those who fail to use their
opportunities as subjects of it here, will lose the glory of sharing
in its perfect state hereafter. And the Parables of the second
division relate to certain special circumstances which affect the
position of its subjects.
The first division consists of the seven Parables collected together
in S. Matt. xiii; and begins with the Parable of "The Sower," which
was one of those which our Lord Himself explained. "Hear ye the
Parable of the Sower. When any one heareth the Word of the Kingdom,
and understandeth it not, then cometh the wicked one and catcheth away
that which was sown in his heart" (S. Matt. xiii. 18, 19). The good
news about "The Kingdom of Heaven" falls like seed. They who hear
about it are like the different kinds of soil on which seed is sown.
One pays no heed to what he hears, and the birds of folly and
thoughtlessness carry off, at once, "that which was sown in his
heart." Others desire to live as subjects of the Kingdom here, and be
prepared for its perfect state hereafter, only they are like stony
ground, or as soil which is foul with weeds and thorns; they cannot
stand against the scorching heat of temptations or petty persecutions,
or else the cares and riches of this world choke the word and make
them unfruitful. Whilst other men accept the good news of the Kingdom
of Jesus Christ, and bear fruit, by living as useful subjects of their
King (S. Matt. xiii. 18-23).
The next Parable--"The Tares"--is a very striking one, because it
describes the state of "The Kingdom of Heaven" as being completely
different from what men would have expected. It was the Lord's own
account beforehand of the sad outward appearance of His Kingdom. It
described the work of God as being maliciously injured and marred by
Satan, so that good and bad would be found together side by side, so
closely intermingled that it would be impossible to separate them, or
to distinguish between them. And the separation would not be made
until the end of the world, however much men might wish to make it at
once (S. Matt. xiii. 24-30, 36-43).
We may well pause here for a moment to think about the meaning of
these words. Our Blessed Lord was preaching the Gospel of the Kingdom.
And when He began to describe the Kingdom which He came to found, He
told His disciples at once that it would be very far from being a
perfect state, such as some might dream of. They must expect to see
evil growing wild in it, like weeds in a field of corn. There would be
bad subjects as well as good; and there would be no means of
separating them. And as long as this world should last, the outward
appearance of "The Kingdom of Heaven" would be like a field of wheat
and tares growing together.
At the same time He encouraged His disciples with the prospect of
boundless success. In the next Parable--"The Grain of Mustard
Seed"--He described, prophetically, the outward spread of His Kingdom
from very small beginnings, until the nations of the world should find
shelter within it. For though nothing could be less promising of
success than the first beginnings of "The Kingdom of Heaven," yet, as
a spreading tree may rise from the smallest seed, even so should His
Kingdom extend its branches through the world (S. Matt. xiii. 31, 32).
And this was not their only ground for encouragement and hope. For
this description of the outward extension of the Kingdom, taken by
itself, gives a very imperfect idea of its character. He taught them
that "The Kingdom of Heaven" would exert a spiritual power over the
hearts of men. It would be like leaven working in the meal. It would
change the hearts of its subjects. The effect would be such as was
afterwards described by the Apostle S. Paul, "If any man be in Christ,
he is a new creature" (2 Cor. v. 17). And as leaven goes on working
until the whole mass of the meal in which it is hid is leavened, even
so He would lead us to understand that one heart truly leavened with
the Gospel of the Kingdom will affect others; and that, silently and
unnoticed, it will extend until it works a moral change in the state
of the whole world (S. Matt. xiii. 33)[7].
He then went on to describe that as the Kingdom extended, men would
begin to find out its value; and for the saving of their souls would
gladly give up their worldly prospects. "The Hidden Treasure" and "The
Pearl of Great Price" set forth the priceless value of "The Kingdom of
Heaven." The rights and privileges of citizenship are worth more than
all the world besides. These two Parables are alike in that both
express the great worth of that of which the Gospel tells, viz. the
salvation won by our King and Saviour Jesus Christ, and given to the
subjects of His Kingdom; but they differ in describing different ways
in which men may find it out. One man will find it like a hidden
treasure, as we should say by chance (S. Matt. xiii. 44). So the woman
of Samaria found the long-expected Saviour, when she had only gone to
fill her pitcher at the well (S. John iv. 28, 29). Others will have to
search diligently with the earnest desire to find out "what is truth,"
and the truth will be brought home to their souls only after long and
patient seeking. Like as it happened to S. Paul, who had long been
seeking for "The Pearl," in being more excessively zealous toward God,
but who found it not, until the Voice "Why persecutest thou Me" (Acts
ix. 4) brought him to Jesus Christ. Furthermore, these two Parables
both set forth this truth: that, if men wish to gain the priceless
blessings of "The Kingdom of Heaven," they must be ready, as S. Paul
was, to give up all that they have, and "count all things but loss,
that they may win Christ" (Phil. iii. 8).
The character of "The Kingdom of Heaven" having been thus expressed, we
are carried on in the last Parable of the series--"The Draw-net"--to
the end of this present world. "The Kingdom of Heaven" is described as
catching in its net all, both good and bad, who come within its reach.
But, at the end, the net will be drawn to shore, and the judgment and
separation will be made. The evil will be cast away. The good will be
preserved, and admitted to their reward of joy and glory everlasting
(S. Matt. xiii. 47-49). And "The Kingdom of Heaven" being perfected at
length, and "not having spot or wrinkle or any such thing" (Ephes. v.
27), will be seen as the glorious Kingdom of righteousness and peace
described in the glowing words of prophecy.
Such is the account given by our Blessed Lord of "The Kingdom of
Heaven." In the above Parables we see its nature and character
described, from its foundation to the end of this present world. From
His own words we learn its history. There is, first, the sowing of the
seed; then the apparent spoiling of the design by the intermixture of
evil with the good; then the Kingdom is seen to have a power of rapid
growth and extension, and a leavening influence over the hearts of
men; then its value is declared to be so priceless, that men will give
up all things for its sake; and lastly, we are told of a day when all
evil will be purged out, and it will become a glorious and perfect
Kingdom. But with the exception of this one faint glimpse of
eternity, there is not a word in all these Parables respecting what we
commonly understand by the term "Heaven." "The Kingdom of Heaven" is
here on earth, and belongs to this present time. It was the will of
our Lord to describe His Kingdom as we know it, in its present
imperfect state here on earth, in which men have temptations and
duties, as well as great privileges and blessings. Whilst of the
future condition of His Kingdom in glory, very little has been
revealed.
But besides this general description of "The Kingdom of Heaven," we
find other Parables which describe various circumstances relating to
the rejection of the Kingdom by the unbelieving, or affecting the
position of those who have become its subjects.
For instance, the Apostle Peter was doubtful how often a brother
should be forgiven, and our Lord spoke the Parable of "The Unmerciful
Servant," teaching that the subjects of His Kingdom, being themselves
in a state of forgiveness, would forfeit all their blessings if they
did not unreservedly forgive their brethren. The debt of sin which
the King has already forgiven His subjects, in admitting them into a
state of salvation, is as it were "ten thousand talents." The debt
incurred by any offending brother is but as "an hundred pence" in
comparison (S. Matt. xviii. 21-35).
Again, in the Parable of "The Labourers in the Vineyard" He taught
that the subjects of His Kingdom must not grudge one against another,
if a rebel or one who has been neglecting his duty all his life turns
and is accepted at the last. The King cannot do otherwise than what is
right. "At the eleventh hour" a labourer may be taken on, and receive
his reward. And, on the other hand, one who might have been first in
the Kingdom of glory and reward may fall away through an evil spirit
of self-glorification, and become last of all (S. Matt. xx. 1-16).
Three Parables follow which were spoken with special reference to the
Jewish rulers, the Priests, and Scribes, and Pharisees. The first of
these--the Parable of "The Two Sons"--seems to have been spoken to win
them over to a knowledge of their sin and danger, and, if it might be
possible, to induce them to accept the Gospel of God, and to enter the
Kingdom. The Son in the Parable who at first said, "I will not,"
"afterward repented and went." Even so, the bold and open
transgressors of the law were being won over to repentance, and were
entering in. But the second son who said, "I go Sir, and went not,"
professed a ready obedience and then did not carry it into practice,
but held back and refused to enter in. Even so the Pharisees and
others who made good profession of zeal for God's service "trusted in
themselves that they were righteous" (S. Luke xviii. 9), and being
satisfied with the mere profession, "rejected the counsel of God
against themselves" (S. Luke vii. 30). And He thus sorrowfully yet
firmly applied it to their own case, saying, "Verily I say unto you,
that the publicans and harlots go into the Kingdom of God before you"
(S. Matt. xxi. 28-31).
They would not be won over; but, on the contrary, their hostility was
increased. The consequence was, that the next Parable of "The Wicked
Husbandmen" declared the miserable end which would certainly come upon
them in judgment. The Kingdom of God was set forth under the figure of
a vineyard--a figure which must have been familiar to them from its
frequent use in the Old Testament (Psalm lxxx. 8-16; Isaiah v.
1-8)--and the husbandmen, instead of protecting their master's
interests, were represented as beating his servants and slaying his
son. What, asked the Lord Jesus, will he do with them? And they
answered, to their own condemnation, "He will miserably destroy those
wicked men, and will let out his vineyard unto other husbandmen." And
He then added these plain words of warning, "Therefore say I unto you,
The Kingdom of God shall be taken from you[8], and given to a nation
bringing forth the fruits thereof" (S. Matt. xxi. 33-43).
The enmity of the rulers now reached its highest pitch. "They sought
to lay hands on Him, but they feared the multitude, because they took
Him for a prophet" (S. Matt. xxi. 46). And as they had now clearly
determined to reject the idea of the Kingdom, which He had come to
found, the Parable of "The Marriage of the King's Son" was spoken,
describing the call of others into the privileged position which they
despised. "Jesus answered and spake unto them again by Parables, and
said, The Kingdom of Heaven is like unto a certain king which made a
marriage for his son." And when the invited guests refused to come,
"The king was wroth, and sent forth his armies and destroyed those
murderers. Then said he to his servants, The wedding is ready, but
they which were bidden were not worthy." Who then should be admitted
to the feast? Those from the highways. The Gentiles from far and wide
should be called to take the place which the Lord's own people refused
to enjoy (S. Matt. xxii. 1-10).
Two other Parables of "The Kingdom of Heaven" remain to be
considered--"The Wise and Foolish Virgins" and "The Talents"--both of
which describe the judgment which the subjects of the Kingdom must be
prepared to meet at the last day. The lessons to be learned from them
are plain. The foolish virgins, who were shut out at the last because
their lamps had gone out, are a warning to all who profess the faith
of Christ and have once been earnest in the spiritual service of God.
They are represented as being shut out, not for profanity and
wickedness; but for spiritual negligence--for not seeking to keep up
the supply of grace through prayer and holy ordinances rightly used.
Empty lamps were useless. So our Lord warned His future subjects that
mere profession of faith and mere outward ordinances, without the
Spirit, would be equally useless in preparing them to meet His coming
at the Great Day (S. Matt. xxv. 1-13).
As the Parable of "The Ten Virgins" is a warning against spiritual
negligence, so the Parable of "The Talents" teaches the danger of
neglecting the outward service of the King. The powers and
opportunities of usefulness which He has given to His subjects, He
will expect them to use. All must work according to their talents, or
be condemned as "unprofitable servants and cast into outer darkness"
(S. Matt. xxv. 14-30).
This lesson of warning brings to an end the Parables which describe
the nature and conditions of "The Kingdom of Heaven" in its present
imperfect state. But to these is added a description, in words of
striking clearness, of the day when this present Kingdom of grace and
trial will be transformed into, and replaced by, the Kingdom of glory
and reward; "When the Son of Man shall come in His glory, and all the
holy angels with Him; and before Him shall be gathered all nations;
and He shall separate them one from another, as a shepherd divideth
the sheep from the goats; and He shall set the sheep on His right
hand, but the goats on the left." Then will He appear as King indeed,
seated on His throne of glory; and consequently He now uses that title
plainly of Himself. "Then shall the King say unto them on His right
hand, Come, ye blessed of My Father, inherit the Kingdom prepared for
you from the foundation of the world" (S. Matt. xxv. 31-34).
Thus the full meaning of the words "The Kingdom of Heaven" is unfolded
in the Gospels. It is a Kingdom upon earth, springing from small
beginnings, but intended to include the whole human race within its
influence. It is the Kingdom of God, and yet imperfect, through the
malice of the Evil One, who is ever striving to spoil God's work. And
whilst in the world it is not of the world, but wholly spiritual and
divine in its origin. For God is ruling over the hearts of its
subjects. And His rule working and spreading secretly, like leaven
changing the meal, is intended in His loving purpose to convert the
whole world unto obedience to Himself.
Thus we see that "The Kingdom of Heaven" is described as being that
state of grace and probation into which Christ's people are called at
the time of their baptism, and in which they are blessed, and tried,
and made fit for His nearer Presence. But, at the same time, we are
led to think that a day will come when this present imperfect
condition of His Kingdom will be brought to an end; when those who
have been tried and found worthless will be cast out; and "The Kingdom
of Heaven" as we know it, having been purged of all evil, will become
the Kingdom of His glory and joy.
And when this shall come to pass, all the predictions respecting
Messiah's Kingdom will at length be realised. "The everlasting
Kingdom" (2 Peter i. 11) ordained "before the foundation of the world"
(Ephes. i. 4), will then have embraced all nations, so that "the earth
shall be full of the knowledge of the Lord, as the waters cover the
sea" (Isaiah xi. 9). Then will the reign of righteousness and peace
of Him, who is "the Lord our Righteousness" (Jer. xxiii. 6), appear in
all its perfect beauty. God's "people will be all righteous;" and
"inherit the land for ever" (Isaiah lx. 21), even "the inheritance of
the saints in light" (Col. i. 12). And Christ, being at length in
every sense "the Prince of Peace" (Isaiah ix. 6), when no foe will be
left to be subdued, and "they shall not hurt nor destroy in all My
holy mountain" (Isaiah xi. 9), will then be proclaimed "King of Kings
and Lord of Lords" (Rev. xix. 16).
And then also our daily prayer "Thy Kingdom come" (S. Matt. vi. 10)
will have received its perfect fulfilment. For all that is now
imperfect in His rule will have been set right; through the conversion
of the heathen, the repentance of the ungodly, and the sanctification
of all who "neglect" not "so great salvation" (Heb. ii. 3).
The number of the elect will be accomplished. The Son will "have
delivered up the Kingdom to God, even the Father;" God will be "all in
all" (1 Cor. xv. 24, 28).
FOOTNOTES:
[6] To prevent any doubt arising in the mind of the reader, it may be
well to state that the expressions "Kingdom of Heaven" and "Kingdom of
God" are used indiscriminately and with the same meaning in these
Parables. By comparing S. Matt. xiii. 31 with S. Mark iv. 30 and S.
Luke xiii. 18 it will be seen that "The Kingdom of Heaven" is "The
Kingdom of God," and "The Kingdom of God" is "The Kingdom of Heaven."
S. Matthew nearly always uses the expression "Kingdom of Heaven,"
whilst S. Mark and S. Luke use the expression "Kingdom of God."
[7] Because leaven is commonly referred to in Holy Scripture as a
symbol of evil, some have interpreted this Parable in a very different
manner. But the meaning assigned to it above is in accordance with
ancient interpretation; and the other explanation is involved in
difficulties. For, if the leaven represents a corrupting influence,
the Parable would describe the Kingdom of Heaven either as having an
evil effect upon the world, or else as progressing itself towards
corruption till the whole is corrupted.
[8] The Jewish people and their rulers had formed God's Kingdom upon
earth in ancient times; and they were still His chosen people, who
would naturally continue to form a part of His Kingdom, now that it
was to be extended so as to embrace the world. But the privileges
which they despised they would lose; and others who valued them would
gain them.
CHAPTER IV.
THE SUBJECTS OF THE KINGDOM.
"Blest are the pure in heart,
For they shall see their God,
The secret of the Lord is theirs,
Their soul is Christ's abode."
The Subjects of "The Kingdom of Heaven"--who are they?
The subjects of a kingdom are, in a general way, those who have been
born within its limits, and who submit to its laws and accept its
king. But when we enquire into the teaching of our Lord about the
subjects of "The Kingdom of Heaven," we are met at once with the
difficulty that, in the days of His earthly ministry, the Kingdom was
not yet founded[9]. The King was only preparing the way for His
Kingdom to be set up. And there is necessarily a great difference
between joining a Kingdom in the act of being founded, and being born
under its laws and within its limits.
Consequently with respect to His teaching about the Subjects of "The
Kingdom of Heaven," two things have to be considered. First, the
conditions under which men are permitted to join His Kingdom; and,
secondly, the life which His subjects are required to lead.
At the very commencement of His ministry a divine picture was drawn of
the character and life of the true subjects of "The Kingdom of
Heaven." For as He "went about all Galilee preaching the Gospel of the
Kingdom, there followed Him great multitudes of people. And seeing the
multitudes, He went up into a mountain: and when He was set, His
disciples came unto Him: and He opened His mouth, and taught them,
saying, Blessed are the poor in spirit, for theirs is the Kingdom of
Heaven" (S. Matt. iv. 23-v. 3). Thus He began the Sermon on the Mount
by declaring the blessedness of His subjects, though they would be
very different from those whom the world commonly counts blessed. And
the last Beatitude ended, as the first began, with distinct reference
to the Kingdom, "Blessed are they which are persecuted for
righteousness' sake; for theirs is the Kingdom of Heaven" (S. Matt. v.
10); as though to make it clear to His hearers that the blessedness
spoken of throughout all the verses was connected with His Kingdom.
He then addressed those who, in their hearts, accepted Him, as "the
salt of the earth;" and as "the light of the world" (S. Matt. v. 13,
14). They would not only be blessed in themselves, as His subjects,
but they would also be a blessing to others. They were to be the salt
which should preserve the world from corruption; and the light which
should lead men to "glorify their Father which is in Heaven" (S. Matt.
v. 16).
Having thus described, at the beginning of His Sermon, the general
character and office of the subjects of His Kingdom, our Blessed Lord
went on to answer a question, which would doubtless arise in the minds
of His hearers. Would the Kingdom of which He spoke destroy, or be
opposed to the Law, under which God's People had lived from ancient
times? The answer was most distinct: "Think not that I am come to
destroy the Law and the Prophets; I am not come to destroy, but to
fulfil. Whosoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the least in
the Kingdom of Heaven. For I say unto you, That except your
righteousness shall exceed the righteousness of the Scribes and
Pharisees, ye shall in no case enter into the Kingdom of Heaven" (S.
Matt. v. 17-20). So far from coming to destroy the Law, He had come
that it might be fulfilled by His subjects, as it had never been
fulfilled before. For they would be required to surpass even the
Scribes and Pharisees in their observance of it, by keeping it in the
spirit, as well as in the letter; otherwise they would prove
themselves unfit for His Kingdom. And then followed examples of the
observance of some of the laws of old--such as the law of purity, and
the law against murder--in this enlarged spiritual sense; ending with
the exhortation, "Be ye therefore perfect, even as your Father which
is in Heaven is perfect" (S. Matt. v. 21-48).
One of the chief ways in which God's People had failed in their
service towards Him, was in the spirit in which they had discharged
their religious duties. Righteousness had become but another name for
formality. Prayers and alms and fasts had been turned into
opportunities for showing off before men, and for gaining the
reputation of sanctity. Consequently it was necessary that He should
lead back His hearers to the real meaning of these duties; and set
forth the principle which must guide His subjects in all their
religious acts--almsgiving, prayer, and fasting--namely, this; the
desire to please their "Father which is in Heaven" (S. Matt. vi.
1-18). And that there might be no mistake about the kind of rewards
which they might look for, He declared that they must "lay up for
themselves treasures in Heaven" (S. Matt. vi. 19-21); that is to say,
they must love and long for spiritual rewards, setting their hearts
upon higher things than this world can give. And the only way in which
they could do this, was by devoting themselves with their whole
strength to the service of God. For no half-service of God was
possible: "Ye cannot serve God and Mammon" (S. Matt. vi. 24). Then if
they lived for God, they might lay aside all over-anxious thoughts
about this present life. If they really gave themselves up to be His
subjects, they would certainly have all things ordered for them for
the best. "Seek ye first the Kingdom of God and His righteousness, and
all these things shall be added unto you" (S. Matt. vi. 33).
The Sermon ended with mentioning some of the difficulties which the
subjects of "The Kingdom of Heaven" would have to meet in the practice
of godliness. In the first place, in order to become His subjects they
would have to enter through a narrow gate, upon a path which few would
find. For whilst, on the one hand, "Wide is the gate and broad is the
way that leadeth to destruction, and many there be that go in
thereat," on the other hand, "Strait is the gate and narrow is the way
which leadeth unto life, and few there be that find it" (S. Matt. vii.
13, 14). And when they had entered upon this narrow way, He warned
them that they must be on their guard against being misled by foolish
professors, because mere profession of obedience would neither prove
them to be subjects of His Kingdom, nor win for them admission "in
that day" into His glory and joy, "Not every one that saith unto Me,
Lord, Lord, shall enter into the Kingdom of Heaven, but he that doeth
the will of My Father which is in Heaven" (S. Matt. vii. 21-23).
Therefore they must set to work to do the will of God, and so be true
subjects of Messiah's Kingdom. And then, as doers of His words, and
not hearers only, they would be building like wise men "upon a rock"
(S. Matt. vii. 24).
The description thus given by the King Himself of the character and
life of His subjects sets vividly before us the difficulties which a
Christian must overcome. It may not be always easy to decide whether
the expression "Kingdom of Heaven" refers to the Kingdom as it is now
on earth, or as it will be hereafter in Heaven; but it is clear that
our Blessed Lord would teach in this Sermon both the difficulty of
becoming a professing Christian at all, and also the need of earnest
strivings after holiness in order that a subject of His Kingdom of
Grace should find a welcome when that Kingdom shall have become the
Kingdom of Glory. And when we think of the very different standards
hitherto aimed at either by Jews or Gentiles, we see at once the
reason which prevented so many of His hearers from accepting "The
Kingdom of Heaven." For it is clear that a man who had been brought up
either as a Jew or as a Gentile would have to lay aside almost all his
previous habits and modes of thought--he must become a new man
altogether--to enter in.
Who then would enter in? Who would become subjects of the Kingdom of
Heaven?
The Lord Jesus declared at once, what modern missionary experience
still finds to be the case, that little children were the most likely
to become His subjects, and the fittest to enter into "The Kingdom of
Heaven." Some mothers once brought their little ones for His blessing;
and when the disciples were hindering their coming, "He was much
displeased and said unto them, Suffer little children to come unto Me,
and forbid them not; for of such is the Kingdom of God" (S. Mark x.
14). And not only did He declare that little children were the most
suitable to become His subjects; but He said also, that those who were
grown up and wished to enter His Kingdom must become like children to
do so. For He added, "Verily I say unto you, Whosoever shall not
receive the Kingdom of God as a little child, he shall not enter
therein" (S. Mark x. 15). And on another occasion He expressed His
thankfulness that only child-like hearts could take in the mysteries
of the Kingdom, saying, "I thank Thee, O Father, Lord of heaven and
earth, that Thou hast hid these things from the wise and prudent, and
hast revealed them unto babes" (S. Luke x. 21).
When we read in such passages as these of the difficulty of entering
into "The Kingdom of Heaven," it becomes very important to remember
that the Kingdom was not then set up; and that the words were spoken
with respect to men who had grown up under other conditions and modes
of thought. For whilst the words still apply literally and exactly to
the case of converts from amongst the Heathen, they are not applicable
at all, in the same sense, to persons who have long ago entered "The
Kingdom of Heaven" as children, and have lived under its influence.
Thus, for instance, when we read that "a rich man shall hardly enter
into the Kingdom of Heaven" (S. Matt. xix. 23), there is no need to
suppose that the rich, who have grown up as His subjects, have less
hope of Heaven than others. The temptations which come with riches are
great, but the grace of God will enable His subjects, whether rich or
poor, to serve Him faithfully, if they seek for it. The words clearly
referred to the difficulty which the rich Jew or the rich heathen
would find in declaring himself a subject of Jesus Christ. It is
easier for the poor and the unlearned to become a Christian, than for
the rich and the learned. In after years S. Paul found this to be the
case at Corinth. "Ye see your calling, brethren, how that not many
wise men after the flesh, not many mighty, not many noble are called"
(1 Cor. i. 26). And the same thing is still happening in heathen
lands. The chief successes in India have been amongst the low castes
of Tinnevelly, the hard-working Kols of Chota Nagpur, the simple
Karens of the hills of Burma; and amongst the wealthy merchants and
the learned Brahmins converts have been few. Experience confirms the
truth of our Lord's teaching. He declared beforehand, that the rich,
and the learned, and those who had enjoyed the greatest privileges,
would be the most unwilling to be won over to His Kingdom. And the
prediction has been fulfilled.
It might have been supposed that, when at last Messiah's Kingdom was
set up, all who had enjoyed the privilege of knowing the true God, and
had been taught to expect a Deliverer, as their King, would have
eagerly sought admission into His Kingdom. But to one who made the
remark, "Blessed is he that shall eat bread in the Kingdom of God," He
spoke the Parable of "The Great Supper," teaching that many, who have
the opportunity and the invitation will refuse to enter in, and make
all kinds of excuses; and that others will have their places (S. Luke
xiv. 15-24). And on another occasion He warned the Jews, that many
would come from all quarters of the world, "and sit down in the
Kingdom of God" (S. Luke xiii. 28, 29), whilst they themselves were
thrust out. And we know how literally the warning has come true. And
lest any one should be deceived into thinking that it was an easy
thing to become His subject, He referred again and again to the
difficulties which men must be prepared to meet and overcome in
entering "The Kingdom of Heaven." To those who said that they would
follow Him, He explained that entire devotion of self to God would be
required of His subjects. A man must count the cost beforehand. "The
dead" must be left to "bury their dead," whilst the man fulfils the
commission which God entrusts to him, to "preach the Kingdom of God;"
and "No man having put his hand to the plough, and looking back, is
fit for the Kingdom of God" (S. Luke ix. 57-62). But, on the other
hand, for those who gave up freely all that they loved, "for the
Kingdom of God's sake," the reward should be "manifold more" even "in
this present time, and in the world to come life everlasting." (S.
Luke xviii. 29, 30). And He encouraged the few, who in their hearts
accepted Him as their King, in such words as these, "Him that cometh
unto me I will in no wise cast out" (S. John vi. 37); "Fear not,
little flock; for it is your Father's good pleasure to give you the
Kingdom" (S. Luke xii. 32).
The thought that the difficulties thus described referred in the first
instance to those who were outside of "The Kingdom of Heaven," may
well fill us with thankfulness that we have been brought into the
Kingdom through the piety of our parents, without even an effort on
our parts. We have been so far helped already, that we have been
placed upon the narrow way that leadeth unto life; and though
temptations of many kinds assail to entice us from the road, and
though the difficulties of the way are great, we have the hope to
encourage us, that, if we are in earnest, the grace of God the Holy
Ghost will preserve us, that we may be welcomed at last as faithful
subjects, and admitted into the Kingdom of Glory.
But at the same time we must remember that, in another sense, the
words about the difficulty of entering "The Kingdom of Heaven" still
apply to ourselves. For we have been admitted as subjects of the
Kingdom, only that we may loyally serve our King; and we have been
placed upon the narrow way, only that we may struggle up the steep
ascent to Heaven. "The Kingdom of Heaven" is as yet in an imperfect
condition here on earth. Here we are in a state of trial and
probation, as well as of grace and blessing. And a day will come when
the Kingdom of Grace will become the Kingdom of Glory. Then, they who
have served their King, and proved themselves in the time of their
trial to be His faithful soldiers and servants, will be welcomed into
the joy of their Lord. But they who have professed to be His subjects,
and have been satisfied with a mere profession, will cry, "Lord, Lord"
(S. Matt. vii. 22-23), in vain.
Therefore, our King still cries to us, as to His hearers before the
Kingdom was set up, "Strive to enter in" (S. Luke xiii. 24). He still
bids us build "upon the Rock," by being "doers of the word, and not
hearers only" (S. James i. 22). And He still warns us of the dangers
of riches; "The love of money is the root of all evil" (1 Tim. vi.
10). For we have still to be "the salt of the earth" and "the light of
the world" (S. Matt. v. 13, 14). And the standard which He has set us
is still, and ever will be, far above us; "Be ye therefore perfect,
even as your Father which is in Heaven is perfect" (S. Matt. v. 48).
The teaching of our Lord about His subjects is thus seen to correspond
with what His Apostles, in time to come, taught their converts when
they addressed them, as "called to be saints" (Rom. i. 7, Ephes. i. 1,
etc.). We know that the world would like to find some easier course
than this. But it is impossible; because the subjects of "The Kingdom
_of_ Heaven" are called that they may be ready for the life _in_
Heaven. And "without holiness no man shall see the Lord" (Heb. xii.
14).
In subsequent chapters we shall consider the means provided by the
King to enable His subjects to become such as He described them. For
the present, let the thought of our holy calling increase our sense of
the infinite love and mercy of our King.
Let us think of His own description of His work. "The Son of Man is
come to seek and to save that which was lost" (S. Luke xix. 10). When
we were wandering in the ways of sin, ignorant of God our Father, and
unfit to be admitted into our home or to enjoy it if admission were
possible, He came to seek us out and bring us into His Kingdom. And
now that He has "overcome the sharpness of death and opened the
Kingdom of Heaven to all believers," our efforts after holiness are so
imperfect, and our weakness and love of wandering are so great, that
we should be in despair, if our King had not taught us His unceasing
care. But this He has set forth in a well-known series of Parables;
first, under the figure of a shepherd finding a stray sheep and
calling friends and neighbours to rejoice over its recovery; then
under the figure of a woman finding the lost coin; and, lastly, under
the figure of a father welcoming home his prodigal son (S. Luke xv).
Therefore, our position is this. As subjects of "The Kingdom of
Heaven," we are called, according to our Lord's own teaching, to a
high and holy life; and the more we realise this truth the greater do
our imperfections appear, and the clearer becomes our sense of the
need of mercy, as well as help. But the King, who thus described His
subjects, has also described His enduring love; and His invitation,
still and for ever, applies to all who feel their unworthiness: "Come
unto Me all ye that labour and are heavy laden, and I will give you
rest" (S. Matt. xi. 28).
FOOTNOTE:
[9] See S. Matt. xvi. 18. Pearson on the Creed, p. 336.
CHAPTER V.
THINGS PERTAINING TO THE KINGDOM.
"Now is there solemn pause in earth and heaven;
The Conqueror now
His bonds hath riven,
And Angels wonder why He stays below;
Yet hath not man his lesson learned,
How endless love should be returned."
Hitherto our thoughts about "The Kingdom of Heaven" have been founded
on the teaching of the King respecting His Kingdom recorded in the
Gospels. But we must not forget to give attention to the very
important time in the life of our Lord extending between His
Resurrection and Ascension, during which He appeared to His Apostles
upon terms very different from those on which He had previously
associated with them[10]. And though few records have been preserved
of His instructions to them during this period, we find this general
description, which very clearly shows the nature of those
instructions. In the Book of the Acts of the Apostles, S. Luke records
that the time was spent in "speaking of the things pertaining to the
Kingdom of God" (Acts i. 3). Consequently, though we have not His
discourses in full, we know that the subject of them was still the
same as in the time past--the good news of "The Kingdom of Heaven."
During the years of His public ministry the Apostles frequently asked
their Lord to explain what they did not understand in His teaching.
And we may feel sure that, at this time, many things must have
appeared to them in a new light, and many sayings must have gained a
force and meaning which they had failed to perceive before. And if
"The Kingdom of Heaven," about which He had said so much, was to be a
real Kingdom, it is clear that there must have been many things on
which they would require instruction, about the order and government
of it, and about the practical carrying out of His loving designs for
the salvation of the world. And inasmuch as we find that, almost
immediately after their Lord's Ascension, the Apostles were fully
prepared not merely to preach, as He had done, the good news of the
Kingdom, but to call men into it as a Kingdom already established upon
earth, we conclude that all these matters must have been fully
explained to them during these days, and that these were "the things
pertaining to the Kingdom of God" of which He spake.
Passing by, for the present, other questions of difficulty which would
very probably arise in their minds, there are two passages in our
Lord's discourses recorded in the Gospels which we can hardly doubt
were discussed at this time; because some of His words have been
preserved to us which connect those passages with what afterwards
became the practice of the Church.
The first question of difficulty which would naturally arise out of
one of His former sayings, and to which He provided the answer, was
this--What was to be the form of admission into "The Kingdom of
Heaven"? He had said to Nicodemus, "Verily, verily, I say unto thee,
Except a man be born of water and of the Spirit, he cannot enter the
Kingdom of God" (S. John iii. 5). But what did the words mean? What
steps were to be taken by one who wished to enter the Kingdom? With
what use of water would the Holy Spirit's power be connected? Here was
a practical question requiring a decided answer. And we conclude that
this was one of "the things pertaining to the Kingdom" which were
spoken of during this time, because we find a brief record of distinct
instructions given by our Lord to His Apostles how they were to admit
men as His disciples or subjects. No discourse is recorded, but this
clear commission is handed down by S. Matthew--evidently given in such
a way that the Apostles could not fail to understand its meaning--"Go
ye and make disciples[11] of all nations, baptizing them in the Name
of the Father, and of the Son, and of the Holy Ghost" (S. Matt.
xxviii. 19). And consequently Holy Baptism became at once, and has
been ever since, the form of admission into "The Kingdom of Heaven"
(Acts ii. 38-41). And being an outward form, and yet a spiritual act,
we have herein both "the water and the Spirit." It is an outward form
in which there is a ceremonial use of water; and yet it is a spiritual
act, because united with the most solemn naming of the Name of God, as
He has in these last days revealed Himself to man; "In the Name of
the Father, and of the Son, and of the Holy Ghost;" and S. Paul does
not hesitate to say, "By one Spirit are we all baptized into one Body"
(1 Cor. xii. 13).
The other question arising out of some words of our Lord, which we
conclude was discussed and answered by Him during this time, was the
difficult one about the meaning of "the keys of the Kingdom of
Heaven." He had once said, after S. Peter had confessed Him as the
Christ, "I will give unto thee the keys of the Kingdom of Heaven; and
whatsoever thou shalt bind on earth shall be bound in heaven; and
whatsoever thou shalt loose on earth shall be loosed in heaven[12]"
(S. Matt. xvi. 19). And the same words about binding and loosing were
repeated shortly afterwards to all the Apostles (S. Matt. xviii. 18).
We can hardly doubt but that the question must have arisen in their
minds what the keys of the Kingdom could be whereby the power of
binding and loosing was given them. And although no discourse is
recorded, it seems that this was another of "the things pertaining to
the Kingdom" of which He spoke. For S. John, in the brief record which
he has given of His first appearance to the Apostles after His
Resurrection, has thus described what occurred:--Suddenly the Lord was
in their midst, and said, "Peace be unto you. And He showed unto them
His Hands and His Side" in proof that it was He Himself. And He said
again "Peace be unto you. As My Father hath sent Me, even so send I
you." And "He breathed on them, and said, Receive ye the Holy Ghost:
whose soever sins ye remit, they are remitted unto them; and whose
soever sins ye retain, they are retained" (S. John xx. 19-23). And
ever since there has been this practical interpretation of the meaning
of "the keys." Christ's ministers have confidently acted, as having
been entrusted by their Lord with His authority to admit men into "The
Kingdom of Heaven" by Holy Baptism, or to defer the act of admission
until after longer probation; to exercise the judicial power of
excommunication, or expulsion from the Kingdom, for notorious sin and
unbelief, as in the case of the incestuous Corinthian (1 Cor. v. 3-7),
or to re-admit after repentance, as S. Paul decided to do in the same
case (2 Cor. ii. 6-10); and to assure all men that in the holy
Ordinances of the Church of Christ free and full remission of sins may
be certainly gained.
We can readily imagine that many other matters were discussed amongst
"the things pertaining to the Kingdom of God."
If disciples were to be made in all parts of the world, and were then
to be taught "to observe all things commanded" (S. Matt. xxviii. 20)
by the King, the question must have arisen, Who were to be appointed
to teach them? And thus the whole subject of the government of "The
Kingdom of Heaven," and the Orders and duties of the King's Ministers,
would be opened.
Again, the words of institution of the Sacrament of the Lord's Supper,
"This is My Blood of the new testament[13], which is shed for many
for the remission of sins" (S. Matt. xxvi. 28), pointed both to the
ending of the old covenant, or testament, which was sealed in the
blood of beasts (Exod. xxiv. 5-8), and to the passing away of the
Jewish ritual and modes of worship. And the question would arise, What
forms of worship were to be observed by His subjects in place of those
ordained by the Law of Moses? Sacrifices could no longer have their
former meaning, when the Lamb of God, to which they pointed the
worshipper, had been offered upon the Cross. Was "the breaking of
bread" to take the place of all the old sacrificial services?
And with the subject of worship, the observance of the Sabbath would
need to be considered. Was the Jewish Sabbath still binding on men's
consciences? Was the Seventh Day to be observed in accordance with the
Law of Moses, or was the First Day of the week to take its place, now
sacred to the subjects of the Lord Jesus as that on which He rose, and
to the keeping of which He had seemed to give His sanction, by
appearing once and again on that day to the disciples as they were
assembled together? (S. John xx. 19, 26.)
On all these points[14] we find, in the Book of the Acts of the
Apostles, that the Apostles took at once a definite line of action.
They knew what to do, and how to direct their converts. And though we
have no record of the words of our Lord, we are confident that the
Apostles were thus carrying out His own teaching[15], under the
guidance of the Holy Ghost, on all such matters "pertaining to the
Kingdom of God."
Amongst the few words recorded as having been spoken at this time to
the Apostles, is this clear promise, "Ye shall receive power, after
that the Holy Ghost is come upon you; and ye shall be witnesses unto
Me both in Jerusalem, and in all Judæa, and in Samaria, and unto the
uttermost part of the earth" (Acts i. 8). And in the power of the Holy
Ghost we find that they went forth to publish the glad tidings of "The
Kingdom of Heaven." And, beginning from Jerusalem, they extended their
work gradually to Samaria, and Syria, and to all countries, carrying
out their Lord's commission, and preaching the good news of salvation
through Jesus Christ, as freely offered to all who would accept Him as
their King, and enter through the strait gate of the New Birth into
His Kingdom.
FOOTNOTES:
[10] For fuller information about this period, see Bishop Moberly's
"Discourses on the Great Forty Days."
[11] See the note in the margin of a Reference Bible.
[12] It is well known that the Romanists have sometimes founded their
argument, in support of the claims of the Papacy, very mainly upon
this verse; starting with the assumption, of which there is no proof,
that the Pope is the successor of S. Peter, and asserting that a power
was hereby given to S. Peter which the other Apostles did not possess.
The weakness of the argument becomes clear when it is known that the
same words were repeated again to all the Apostles; and that the above
explanation, and practical enforcement of them, were equally spoken to
them all.
[13] Testament and Covenant are translations of one and the same word.
The Bible is divided into the Old and New Testaments, because the Old
Testament contains the record of God's dealings with men under the Old
Covenant; and the New Testament declares the New Covenant made with
all the world through Jesus Christ.
[14] A question may arise in the minds of some, whether it is a
historical fact that the early Christians were in no doubt about the
substitution of the First for the Seventh day? The answer is that,
from the first, there was no doubt about the observance of the First
Day; but that amongst the Jewish converts the observance of the
Sabbath was permitted for some time, in addition to the Christian
festival, and was only gradually discontinued. See Rom. xiv. 5; Gal.
iv. 10; Col. ii. 16; and compare Acts xx. 7; 1 Cor. xvi. 2; Rev. i.
10.
[15] This view is strengthened by the account given by S. Paul of the
direct revelation granted to him respecting the Sacrament of the
Lord's Supper. Not having been amongst the number of His Apostles in
the days when He was on earth, S. Paul had received no instructions
from His own mouth. But the defect was supplied by direct revelation.
He says, "I have received of the Lord that which also I delivered unto
you, that the Lord Jesus, the same night in which He was betrayed,
took bread," &c. (1 Cor. xi. 23).
CHAPTER VI.
THE KING ON HIS THRONE.
"Crown Him with many crowns,
The King upon His Throne."
When the time came for our Blessed Lord to return into Heaven again,
He ascended in the presence of His Apostles, whilst in the act of
blessing them; "and a cloud received Him out of their sight" (Acts i.
9). And, we are told, they "returned to Jerusalem with great joy" (S.
Luke xxiv. 52), not sorrowing as before at His being taken from them.
And when we consider what His Ascension implied, we can see that they
had good reason for their joy. For the Ascension was the sign of the
exaltation of the Lord Jesus to His Mediatorial[16] Throne at God's
right hand.
When He was before the Jewish Council He had declared to them,
"Hereafter shall ye see the Son of man sitting on the right hand of
power." And the High Priest, hearing these words, cried out, "He hath
spoken blasphemy" (S. Matt. xxvi. 64, 65); because he understood that
He was thus openly claiming to be Messiah--the King--of whom David had
said, "The Lord said unto my Lord, Sit Thou at My right hand until I
make Thine enemies Thy footstool" (Ps. cx. 1). And inasmuch as He had
previously silenced the Pharisees with these same words, asking them
to explain how David could speak of Messiah as "my Lord" (S. Matt.
xxii. 44; S. Mark xii. 36; S. Luke xx. 42), when He was to be the Son
of David, we can see that the importance of this passage is very
great. And that for two reasons. First, as testifying that Christ
should be no mere human descendant of David, because David calls Him
Lord; and, secondly, as foretelling the Ascension of Christ to the
Throne at God's right hand. And not only do all the three first
Gospels record the use which He made of this verse to silence the
Jews; but we find also that S. Peter on the day of Pentecost, and also
S. Paul in his Epistles to the Corinthians and to the Hebrews (Acts
ii. 34; 1 Cor. xv. 25; Heb. i. 13, x. 13), quoted it in support of
their arguments that our Lord was exalted to His Throne. The Apostles
argued in this way; David had thus clearly foretold the Ascension of
Christ, and that His Ascension would be to the Throne of power, at the
right hand of God. Therefore, inasmuch as He had ascended into Heaven,
His Ascension was clearly the fulfilment of the prophecy, in order
that He might make His solemn entry upon His kingly office, and be
seated on His Throne. The Ascension was the last crowning proof that
Jesus was Messiah--the King of the house of David--the "Priest for
ever after the order of Melchisedek" (Ps. cx. 4), that is, "King of
Righteousness" and "King of Peace" (Heb. vii. 2).
In other words, the Apostles maintained that the Ascension of our Lord
was the act whereby He ascended the Throne of "The Kingdom of Heaven,"
the Mediatorial Kingdom of Messiah. And this is the testimony which
they have given under the inspiration of the Holy Ghost. God "raised
Him from the dead, and set Him at His own right hand in the heavenly
places, far above all principality, and power, and might, and
dominion, and every name that is named, not only in this world, but
also in that which is to come: and hath put all things under His feet,
and gave Him to be the Head over all things to the Church" (Ephes. i.
20-22). And we are assured that the Ascension of our Saviour, the Lord
Jesus Christ, implied that He has won the right of sovereignty over
all the world; and that all mankind are summoned to bow before Him,
and accept Him as their King. For, because "He humbled Himself and
became obedient unto death, even the death of the Cross," therefore
"God also hath highly exalted Him, and given Him a name which is above
every name, that at the Name of Jesus every knee should bow, and that
every tongue should confess that Jesus Christ is Lord" (Phil. ii.
8-11).
But for the successful setting up of "The Kingdom of Heaven" two
things were still needed. First, the overthrow of the enemies of
Messiah's Kingdom; and secondly, the gift of the Holy Ghost, to induce
men to be willing to submit themselves to the spiritual rule of our
Lord Jesus Christ. Consequently when the King had ascended the Throne,
and all mankind had been given Him as His subjects, He was "from
henceforth expecting till His enemies be made His footstool" (Ps. cx.
1; Heb. x. 13). All who are set against "The Kingdom of Heaven" must
in the end be subdued before Him. And no doubt the wicked amongst men
who oppose His rule will, if they turn not, be included amongst these
enemies. And yet we must never forget that these belong really to the
number of those who were given to Him as His subjects. This is one of
the mysteries of the Gospel, that "whilst we were yet sinners Christ
died for us" (Rom. v. 8), and "when we were enemies we were reconciled
to God by the death of His Son" (Rom. v. 10); so that we are assured
that the King in His loving mercy would have the wicked not "under His
footstool," but amongst the sharers of His glory. But there are other
enemies which will certainly be subdued in God's own time; and they
are the spiritual powers of evil which are hindering men from being
His subjects. He will "put down all rule and all authority and power"
(1 Cor. xv. 24) arrayed against Him; even "the principalities and
powers and rulers of the darkness of this world" (Ephes. vi. 12), by
which His subjects are assailed. "For He must reign till He hath put
all enemies under His feet" (1 Cor. xv. 25).
But the destruction of His foes is not the only, nor the chief result
of His Ascension. When the King ascended the Throne of "The Kingdom of
Heaven," "He led captivity captive and gave gifts unto men" (Eph. iv.
8), even the gifts by which men might be brought to submit themselves
to His spiritual rule, and be saved by Him. And inasmuch as only the
Holy Ghost can change the heart, and make men such as He had described
His subjects to be, He had previously explained to His Apostles that
there was one gift on which all future success depended, the gift of
"the Comforter which is the Holy Ghost" (S. John xiv. 26). And He had
assured them, "It is expedient for you that I go away; for if I go not
away, the Comforter will not come unto you; but if I depart, I will
send Him unto you" (S. John xvi. 7).
They did not understand the words at the time when they were spoken;
but at the time of the Ascension they knew that they were to "wait for
the promise of the Father" (Acts i. 4), of which He had told them; and
to "tarry in the city of Jerusalem until" they were "endued with power
from on high" (S. Luke xxiv. 49). Ten days of watching, suspense, and
prayer followed. At last, "when the day of Pentecost was fully come,
suddenly there came a sound from Heaven, as of a rushing mighty wind,
and they were all filled with the Holy Ghost, and began to speak with
other tongues, as the Spirit gave them utterance" (Acts ii. 1-4).
Hitherto the little band of believers had numbered "about an hundred
and twenty" (Acts i. 15) in Jerusalem. But now that the Holy Ghost was
given, who could move the hearts of men and change them, the Apostles
found themselves endued with the promised "power from on high," which
should give weight to their testimony; and the vast multitude, who
assembled to listen to S. Peter's sermon, were "pricked in their
heart, and said unto Peter and to the rest of the apostles, Men and
brethren, what shall we do?" (Acts ii. 37).
The previous instructions which had been given them about "the things
pertaining to the Kingdom" (Acts i. 3) were now to be put into
practice. The Apostles had the answer ready: "Repent, and be baptized
every one of you in the Name of Jesus Christ for the remission of
sins, and ye shall receive the gift of the Holy Ghost. For the
promise"--of the Holy Ghost, who alone can change the heart and make
men to be born again as the children of God--is not to us only, said
the Apostle, but "is unto you, and to your children, and to all that
are afar off, even as many as the Lord our God shall call. And with
many other words," besides those which are recorded, "did he testify"
to the truth about the Lord Jesus being Messiah, the King; and with
such force did he "exhort, saying, Save yourselves from this untoward
generation," that three thousand "gladly received his word and were
baptized" (Acts ii. 38-41), as subjects of "The Kingdom of Heaven."
Thus the Kingdom was established amongst men by the power of the Holy
Ghost[17]. A spiritual Kingdom, but none the less a Kingdom upon
earth. A spiritual Kingdom, not established by any power of man, and
not belonging to this world; and yet a Kingdom of which men and women
and little children were the subjects; "The Kingdom of Heaven" as
described by our Lord in His parables and discourses.
And the Kingdom having been thus established amongst men, from this
time we find a special name was given to it. Henceforth "The Kingdom
of Heaven" becomes "the Church." It was a word which our Lord Himself
had occasionally used with reference to His Kingdom, as when He said,
"Upon this rock I will build my Church" (S. Matt. xvi. 18); but it now
became the common expression. Thus when a persecution broke out
against the Christians, it was thus described, "As for Saul, he made
havoc of the Church" (Acts viii. 3). So Herod "stretched forth his
hands to vex certain of the Church" (Acts xii. 1); and when S. Peter
was imprisoned, "prayer was made without ceasing of the Church unto
God for him" (Acts xii. 5). And throughout the Book of the Acts of
the Apostles and the Epistles it is almost always used as the name of
the body of believers or subjects of "The Kingdom of Heaven."
At the same time, in order that there might be no doubt that the
Apostles were simply carrying on their Lord's preaching of "the Gospel
of the Kingdom" (S. Matt. iv. 23), and that "The Church" which they
founded was in very deed "The Kingdom of Heaven," in certain passages
describing the character of their preaching we still find a reference
to the Kingdom. Thus, when Philip preached the Gospel to the
Samaritans, his work is described in these words, "When they believed
Philip preaching the things concerning the Kingdom of God, and the
Name of Jesus Christ, they were baptized, both men and women" (Acts
viii. 12). And a similar instance occurs respecting the preaching of
the great Apostle to the Gentiles, S. Paul. The whole of the latter
half of the Book of the Acts of the Apostles is filled with the record
of the extension of the Church by the labour of S. Paul in the various
lands he visited. And he himself continually uses the word "Church,"
both in his addresses recorded in the Acts of the Apostles and in his
Epistles to the Churches. Thus, for instance, to the Elders whom he
had ordained to take charge of the Church at Ephesus, he says, "Feed
the Church of God which He hath purchased with His own Blood" (Acts
xx. 28). And yet when the general character of his preaching is
described, it is still spoken of as the good news of the Kingdom. For
to these same Elders S. Paul says, "And now, behold, I know that ye
all, among whom I have gone preaching the Kingdom of God, shall see my
face no more" (Acts xx. 25). And the last record of him leaves him at
Rome "preaching the Kingdom of God, and teaching those things which
concern the Lord Jesus Christ, no man forbidding him" (Acts xxviii.
31).
We may now briefly sum up the results of the Ascension of our Lord and
Saviour Jesus Christ. In ascending into heaven He was fulfilling the
prophecy, to which special prominence had been given in His discourses
with His opponents, "The Lord said unto my Lord, Sit Thou on my right
hand till I make Thine enemies Thy footstool" (Ps. cx. 1). He was thus
ascending the Throne of the Mediatorial Kingdom of Messiah--"The
Kingdom of Heaven"--and having ascended in triumph, "He gave gifts
unto men." And upon receiving the great gift which He had
promised--even the Holy Ghost--the Apostles became endued with the
power, by which alone "The Kingdom of Heaven" could be founded upon
earth, and be extended amongst men. And, from that day forward, "The
Kingdom of Heaven" may be said to have been established. And as the
Apostles went forth preaching the good news of the Kingdom of God, and
believers were multiplied, we find that, under the inspiration of the
Holy Ghost, the word "Church" was used to express this body of the
faithful. And the name thus used in those early days of "The Kingdom
of Heaven," has been generally applied to it ever since.
Thus we are brought face to face with the practical importance of the
teaching of our Blessed Lord about "The Kingdom of Heaven." "The
Kingdom of Heaven" is "The Church of Christ." The subjects are
ourselves.
FOOTNOTES:
[16] See Pearson on the Creed, pp. 283, 285.
[17] It is sometimes said that the Kingdom was founded by our Lord in
the call of His Apostles. But inasmuch as He spoke of it as being
still in the future, when He said to Peter, "Upon this rock _I will_
build My Church" (S. Matt. xvi. 18), and expressly declared that the
Baptism of the Spirit was the appointed means of entering into it (S.
John iii. 5), it seems more accurate to say that our Lord founded His
Kingdom on this day, through the descent of the Holy Ghost upon the
Apostles. For thus His words which specially applied to their own
cases were fulfilled, "Ye shall be baptized with the Holy Ghost" (Acts
i. 5; S. Matt. iii. 11); and the gift was then handed on to others in
the appointed way, by which they also might be brought into the one
Body (1 Cor. xii. 13).
CHAPTER VII.
THE PARABLES EXEMPLIFIED IN THE EARLY HISTORY OF THE CHURCH.
"To Him shall prayer unceasing
And daily vows ascend;
His Kingdom still increasing,
A Kingdom without end."
We have seen that our Lord described in His Parables the general
character and nature of "The Kingdom of Heaven." Consequently, if the
Church established by the Apostles under the guidance of the Holy
Ghost is "The Kingdom of Heaven," it will necessarily be found to
agree with the description thus given. Let us therefore now consider
how far the history of the Church, in the Acts of the Apostles and the
Epistles, agrees with the picture of "The Kingdom of Heaven" drawn
beforehand by the King.
The Parable of the Sower admits of frequent illustration if we
understand the seed to refer, in a general sense, to the good news of
salvation through Jesus Christ, whether it is preached to men outside
the Kingdom or to those within it. The birds are continually carrying
off the seed from thoughtless and hardened hearers; opposition and
persecution and temptation still scorch up the seed in others; and
worldliness and love of money still choke that which was beginning to
grow well in many hearts. And we can see all these characters, in
those who were first called to be members of the Church of Christ. The
Jews, generally, in all places visited by S. Paul, from whom he was
forced to turn away in despair of producing any effect (Acts xiii.
46), were like the wayside on which the seed fell only to be devoured.
Such also was Felix, who "trembled" as he heard S. Paul reasoning "of
righteousness, temperance, and judgment to come," but went away and
"left Paul bound" (Acts xxiv. 25-27); and Agrippa "almost persuaded to
be a Christian" (Acts xxvi. 28). Of hearers in whom the seed is
scorched up by the fire of temptation or persecution, we may see
instances in Ananias and Sapphira, who fell under the temptation to
appear zealous whilst being really worldly (Acts v. 3); or in John
Mark, who was disheartened at the seeming difficulties before him,
and turned back from Pamphylia (Acts xiii. 13), leaving S. Paul and S.
Barnabas to go on without him. Of those in whom the seed is choked by
the weeds of worldliness and love of money, there were many examples.
Simon Magus, who after renouncing his sorcery and being baptised,
thought that the power of the Holy Ghost might "be purchased with
money" (Acts viii. 19, 20); Demas who "loved this present world" so
much that he forsook S. Paul in the hour of danger (2 Tim. iv. 10);
and the many of whom S. Paul spoke with tears, "whose God is their
belly, whose glory is in their shame, who mind earthly things" (Phil.
iii. 19). And, lastly, of those in whom the seed bears fruit an
hundredfold, it seems almost invidious to select examples. But such
were the martyr Stephen, who prayed for his murderers (Acts vii. 60);
Tabitha, "full of good works and almsdeeds" (Acts ix. 36); Cornelius,
upon whom the Holy Ghost fell even before he was baptized (Acts x.
46); S. Luke, "the beloved physician" (Col. iv. 14), "whose praise is
in the Gospel" (2 Cor. viii. 18).
The Parable of "The Tares," which described the sad outward appearance
of "The Kingdom of Heaven," was unhappily at once exemplified in the
early Church. Amongst the first members of the Church of Christ were
found Ananias and Sapphira "to lie unto the Holy Ghost" (Acts v. 3);
and Simon Magus to bring upon himself the rebuke "thy money perish
with thee" (Acts viii. 20). And, as years passed on, we find S. Paul
writing to the Church of God at Corinth to rebuke its members of
schism (1 Cor. i. 12); of being "carnal" and encouraging "envying and
strife and divisions" (1 Cor. iii. 3); of "fornication," and that not
merely in a single instance (1 Cor. v, vi); of tampering with
idolatrous feastings (1 Cor. viii); of disorders in their religious
assemblies, and especially of gross profanity in the celebration of
the Lord's Supper (1 Cor. xi); of strange misuse of the miraculous
gifts of the Holy Ghost (1 Cor. xii, xiv); and of denying the great
doctrine of the Resurrection (1 Cor. xv. 12). All of these charges
show how strongly the tares began at once to grow amongst the wheat.
And, in later years, the same Apostle warns the Elders of Ephesus that
"grievous wolves" will enter in among them "not sparing the flock"
(Acts xx. 29); referring probably to the Gnostic heresies against
which the First Epistle of S. John is mainly directed.
Let us pass on to happier examples. The Parable of "The Mustard Seed,"
describing the outward spread of "The Kingdom of Heaven," is
illustrated by almost every chapter of the Acts. Beginning with the
little seed of an hundred and twenty members, the Church increased at
once to thousands on the Day of Pentecost (Acts ii. 41, 47). Then, as
the increasing numbers required that Deacons should be ordained to
assist the Apostles, we read that "the number of the disciples
multiplied in Jerusalem greatly, and a great company of the Priests,"
recognising, we may suppose, the fulfilment of the sacrificial types
in the person and work of the Lord Jesus, "became obedient to the
Faith" (Acts vi. 7). Then by the Providence of God this multitude of
the believers was scattered through the persecution which arose about
Stephen, and they "went everywhere preaching the word" (Acts viii. 4).
So that next "Samaria received the word of God" (Acts viii. 14). Then
the good news spread to Damascus, and to Antioch in Syria (Acts ix,
xi. 19).
Such was the growth of the Church in the first ten or twelve years.
Then Antioch became a fresh starting-point, and within the next twenty
years, under the efforts of S. Paul and S. Barnabas and others, the
glad tidings spread from Antioch to Cyprus, and from Cyprus to the
coasts of Asia Minor (Acts xiii, xiv). Then after extending through
many provinces of Asia, the Gospel tree spread forth its branches to
Macedonia (Acts xvi. 11); and from Macedonia to the ancient cities of
Greece (Acts xvii, xviii); and from Greece to Italy and Rome, the
capital of the world. With this Parable of "The Mustard Seed," we may
connect that of "The Seed growing secretly" (S. Mark iv. 26, 27), and
we may think how little the rulers of the old world imagined, that
there was a power at work amongst them, which would change the moral
character of the whole Empire. The Church of Christ was extending her
influence secretly and unnoticed, or noticed only to be despised by
the ruling classes. Yet within three hundred years the faith of Christ
became the professed religion of the Roman Empire.
But the spread of the Church of Christ was not merely an outward
extension in the number of professed members. The Parable of "The
Leaven" had set forth the power which "The Kingdom of Heaven" would
exercise over the hearts of men. And of this also we may find examples
in almost every chapter of the Acts of the Apostles and the Epistles.
See the leaven working in the first members of the Church, who lived
together in such love and unity that "they had all things common, and
sold their possessions and goods, and parted them to all men, as every
man had need" (Acts ii. 44, iv. 32). Think of the devoted lives led by
the Apostles, "rejoicing that they were counted worthy to suffer
shame" (Acts v. 41) for their Lord's sake. Other instances may be seen
in Stephen praying for his murderers (Acts vii. 60); in the character
of Barnabas, "a good man full of the Holy Ghost and of faith" (Acts
xi. 24); in the Elders, who were ordained by S. Paul in the different
cities which he visited, and who handed on the knowledge they had
gained to their more ignorant fellow-countrymen, "feeding the Church
of God" (Acts xiv. 23, xx. 28); in the case of Aquila and Priscilla
instructing Apollos (Acts xviii. 26); in the Ephesian converts burning
their books (Acts xix. 19); in Lydia taking care of S. Paul at
Philippi (Acts xvi. 15); and in the love shown to him afterwards by
the Philippians in general, his "dearly beloved and longed for," his
"joy and crown" (Phil. i. 3-8, iv. 1-10). Other signs of the leaven
working in the hearts of the faithful may be gathered from a variety
of expressions in the different Epistles, pointing to the changed
lives of the members of the Church (1 Cor. vi. 11); whilst the
Apostles were continually urging their converts to let the leaven work
more freely upon them, and become more apparent in the holiness of
their lives, in the putting off "the old man," and in the putting on
"the new man" (Ephes. iv. 22, 24).
The Parables of "The Treasure" and "The Pearl," which set forth the
priceless value of salvation, and the different ways in which it
becomes known to men, may be illustrated by several instances in the
early history of the Church. One finds the truth, as it were, by
chance, like some hidden treasure. Such was the man of Ethiopia
finding, as he crossed the desert, an apparently chance traveller able
to expound to him the prophecies of Messiah (Acts viii. 27); and such
was the jailor at Philippi, stopped in the act of committing suicide
to be baptized by his prisoners (Acts xvi. 27, 30). Another finds
"The Pearl" worth all the world besides, only after long search. Such
was S. Paul, who sought for it in intense zeal for God, and found it
in the Voice which said, "Why persecutest thou Me?" (Gal. i. 14, Acts
ix. 4). And such was Cornelius, whose prayers and alms called down the
blessing from above which brought to him the knowledge of His Saviour
(Acts x. 30-48). Whilst the value which men set upon the discovery was
shown by the joy with which all things were given up for the sake of
Christ, when men "did eat their meat with gladness and singleness of
heart, praising God and having favour with all the people" (Acts ii.
46, 47); when they rejoiced "that they were counted worthy to suffer
shame for His Name" (Acts v. 41); when being expelled with violence
from one city they went on to the next, and, instead of complaints,
"the disciples were filled with joy and with the Holy Ghost" (Acts
xiii. 50-52); and when one could say, who had given up all his earthly
prospects and high position amongst his fellows, "what things were
gain to me, those I counted loss for Christ" (Phil. iii. 7, 8).
The last Parable of the series, "The Draw-net," referring as it does
to the final separation at the end of the world, cannot be illustrated
by example.
Of the other Parables of "The Kingdom of Heaven" describing special
circumstances which affect the subjects of the Kingdom, only one, "The
Marriage of the King's Son," seems to be capable of illustration by
examples. And this is abundantly illustrated throughout the Acts of
the Apostles in the history of the extension of the Church. As soon as
the Gospel spread to Gentile lands, we find the Jews in general
persistently refusing to accept the Lord Jesus as Messiah and to
become members of the Church. Thus at Antioch in Pisidia, after the
glad tidings had been so published that "almost the whole city came
together to hear the Word of God; when the Jews saw the multitudes
they were filled with envy, and spake against those things which were
spoken by Paul, contradicting and blaspheming." Then the literal
fulfilment of this prophetic Parable followed. "Paul and Barnabas
waxed bold and said, It was necessary that the word of God should
first have been spoken to you; but seeing ye put it from you, and
judge yourselves unworthy of everlasting life, lo, we turn to the
Gentiles" (Acts xiii. 44-46). And, in a similar way, the last chapter
of the Acts of the Apostles records how the Jews in Rome brought upon
themselves the warning Words of S. Paul, "Be it known, therefore, unto
you; that the salvation of God is sent unto the Gentiles, and that
they will hear it" (Acts xxviii. 25-28).
Thus we find the Parables of "The Kingdom of Heaven" exemplified and
fulfilled in the history of the early Church. And any doubt still
lingering in the mind of the reader, about the Church of Christ being
"The Kingdom of Heaven," may be dispelled by the clear testimony of
the facts recorded in Holy Scripture.
CHAPTER VIII.
THE ESSENTIAL UNITY OF THE KINGDOM.
"Elect from every nation,
Yet One o'er all the earth;
Her charter of salvation,
One Lord, One Faith, One Birth."
If it is true that our Lord came to found a real Kingdom, and if the
Church described in the Book of the Acts of the Apostles is this
Kingdom, it is clear that the quality of Unity or Oneness is essential
to it. It must belong to the nature of the Church that it should be
One; because we cannot conceive in our minds, in any practical sense,
the idea of two Kingdoms of Heaven.
This truth was illustrated by our Lord under the form of a figure. "I
am the Vine; ye are the branches" (S. John xv. 5). The idea of a tree
implies oneness, and the branches have no separate existence apart
from the stem. Even so the subjects of "The Kingdom of Heaven" can
exist only through union with Christ Himself; and wherever Christians
are enrolled, in whatsoever country they may be, all must belong to
the same Kingdom, because all are branches of the One Vine.
Consequently, if the Church be "The Kingdom of Heaven," then, as it
spread through the world and different countries received the Gospel,
we shall expect to find that the various branches of the Church
founded by S. Paul and the other Apostles were not independent one of
another, in the sense of being so many separate and distinct bodies,
but were all united together, as forming the One Church or Kingdom of
Christ.
The question now arises, Was this the case?
God in His Providence has not left us in any doubt upon this point. We
can trace this oneness very clearly in the history of the Church
during its extension under the Apostles, as recorded in the Acts of
the Apostles. The following incident serves as an example. After S.
Paul's return to Antioch at the close of his first missionary journey,
a dispute arose about the necessity of teaching the Gentile converts
to observe the law of Moses. And it was determined by the Church at
Antioch that "Paul and Barnabas and certain other of them should go
up to Jerusalem, unto the Apostles and Elders, about this question."
The first recorded Church Council was then held to consider the
matter; and after full discussion, it was determined to send the
decision in a letter after this manner: "The Apostles and Elders and
Brethren send greeting unto the Brethren which are of the Gentiles in
Antioch and Syria and Cilicia." Then after stating the case, the
decision was thus given: "It seemed good to the Holy Ghost and to us,
to lay upon you no greater burden than these necessary things; that ye
abstain from meats offered to idols, and from blood, and from things
strangled, and from fornication; from which if ye keep yourselves, ye
shall do well. Fare ye well" (Acts xv. 1-29). From which it is clear
that all the believers in the several Churches of Jerusalem and
Antioch and Cilicia were brethren together, and fellow-subjects of one
Kingdom, bound to the observance of common laws framed by common
consent for the general good government of the whole body. And it is
equally clear that the ties which held together these various
communities of Christians were the Apostles themselves, who had
founded them. The various Churches were one, because their founders
were fellow-workers, who acted in concert, taking counsel together.
But what bond of union held the founders themselves together?
The answer to this question shows the ground on which the essential
Oneness of the Church is based. And it is clearly this. The Apostles
and Bishops who founded the various Churches were all commissioned
officers of one King--the King of "The Kingdom of Heaven"--and they
were commissioned, not to found Churches bearing their own, names,
independent one of another, but to extend the King's dominion. And
their authority and power to act were wholly dependent upon their
acting in the King's Name, and with His concurrence. For when the
commission was given to the Apostles to "go into all the world and
make disciples of all nations," these words were added by the King,
"And lo! I am with you alway, even unto the end of the world" (S.
Matt. xxviii. 20). From which we see also that the continuance of the
Unity was secured, in the same way, through the Apostles' successors,
after they themselves should be called to rest. And whilst the
Apostles and Bishops were thus appointed as the agents to extend "The
Kingdom of Heaven," the King Himself was the actual bond of union,
securing the essential unity of the Church, wherever subjects were
brought in. One King over all held all together.
As time passed and various branches of the One Church were formed,
there were also other ties which were felt to bind Christians one with
another as one body. The Church was a spiritual Kingdom; and by one
and the same Holy Spirit all had been moved to accept the King, and
all had been new-born as the children of God. And as all had received
the same Holy Spirit, so all looked forward to the same hope of
eternal life; all having been called to enter the same state of
salvation, in which the prize was within their reach. All had been
taught the same articles of Faith. All had been baptized, with the
same form, into the Name of the Blessed Trinity. And so S. Paul summed
up their bonds of union in these words, "One Body and one Spirit, even
as ye are called in one Hope of your calling; one Lord; one Faith; one
Baptism; one God" (Ephes. iv. 4-6).
But the unity of a Kingdom depends, not merely upon having one Head
and certain general laws and ordinances; but also upon the ready
obedience of the subjects. "Every Kingdom divided against itself is
brought to desolation" (S. Matt. xii. 25). An earthly kingdom is strong
only when the people are united together in loyally obeying the king,
and the laws, and officers of the kingdom. It is weak when suspicion
and factious opposition prevail; or when the subordinate princes
exercise their authority without respect to the general good. And, if
it does not fall altogether, it is an unhappy kingdom indeed, when
these opposing interests break out into open rupture and civil war.
The case is exactly the same with "The Kingdom of Heaven." It is
strong only as a united Kingdom. And the last prayer of our Lord
before His Passion shows how well the King knew beforehand wherein the
weakness of His Kingdom would consist, which would hinder it from
comprehending the whole world according to His loving design. The
essential unity of the Kingdom was secured, as we have seen above. But
still the strength of His Kingdom, as a united Kingdom, would depend
upon the loyal obedience of His subjects. And He knew that His
subjects would be as much exposed to the evil influence of false
teachers, as the subjects of an earthly king are to the seductions of
the misguided and seditious. And He prayed "That they all may be one;
as Thou, Father, art in Me, and I in Thee, that they also may be One
in Us: that the world may believe that Thou hast sent Me" (S. John
xvii. 21).
An unhappy tendency to division was soon manifested in the Church. And
S. Paul wrote to "the Church of God which is at Corinth," to rebuke
them for imagining that the founders of the Church were founding
communities in their own names, forgetting that they were the mere
ministers of the King. "While one saith, I am of Paul; and another, I
am of Apollos; are ye not carnal? Who then is Paul, and who is
Apollos, but ministers by whom ye believed, even as the Lord gave to
every man" (1 Cor. i. 12; iii. 1-5).
The tendency to form divisions in the Church which so early appeared,
increased rather than diminished as years went on; though it was
checked, under the Providence of God, by the frequent persecutions
which broke out against the Christians. The inevitable result
followed. "The Kingdom of Heaven" was weak, and unable to maintain
the conflict against the heathenism of the world around it, as it
ought to have done. Christendom was divided against itself. The
National Churches, which had been founded as Branches of one and the
same Church, were engaged in contests between themselves. Then one
Church usurped an authority over other Churches, provoking in course
of time further disunion. And in our own days, after eighteen
centuries have passed since the Church was founded, it is calculated
that not one-third of the inhabitants of the earth profess the faith
of Christ. So greatly have the unhappy divisions which prevail amongst
Christians weakened the Kingdom of our Lord and Saviour Jesus Christ.
But as Englishmen we are chiefly interested in the Church of our own
country. Consequently, we must now come to the consideration of a
question which, probably, has already troubled the minds of many
readers of these pages--If the Church is one, what is the position of
those who have separated from their own National Branch of this one
Church, or Kingdom of Christ?
It is a question of much difficulty, because those who have been
outwardly separated from their brethren have been brought into a
position altogether different from any which is described in the New
Testament. For the subjects of the Lord Jesus Christ are described
therein as subjects of one Kingdom, bound together by the closest ties
of loyalty to the King, and of brotherhood with one another. At the
same time, the names by which Christians in this country are divided
into Church-people and Dissenters, only add to the confusion. For to
suppose, as these names suggest, that Dissenters do not belong in any
sense to the Church of Christ, is an idea which is repugnant to the
minds of all who know anything of their work. But though the
difficulty of the question is so great, it is hoped that the previous
chapters will have prepared the reader to see his way to the answer,
which Holy Scripture enables us to form.
But first let us clear the way by calling to mind the origin of the
present lamentable state of things. The difficulty has been created by
the inevitable imperfection of all things with which man's freewill is
concerned. For God clearly intended that His Church should be one;
and that it should work upon the world with the irresistible force of
an united Kingdom. And inasmuch as we find, in our own days, that this
intention has been frustrated, there can be no doubt but that it is
our duty to do what we can to bring back the conditions of our life
here into conformity with it. For Christian people cannot be content
with a state of things which they find to be plainly contrary to God's
intention. Consequently, in considering this question, it seems that
the right course to take is to give prominence to the bonds of union
which still exist between the different bodies of Christians in this
country; and instead of magnifying the causes and extent of disunion,
to endeavour to draw men closer together.
Now it is clear from Holy Scripture, that the Church of Christ
consists of those who have been made subjects of "The Kingdom of
Heaven;" and we have already seen that our Lord explained that the
form of admission into His Kingdom would be by Holy Baptism.
Therefore, with respect to so-called Dissenters, we conclude, that all
have been brought into the Church or Kingdom of Christ in this land,
who have used the means which He ordained for that purpose, namely,
Holy Baptism. And the names assumed by those who separate themselves
from their brethren cannot destroy the effects of this great
Sacrament. It appears also that they have become in some degree
partakers with their brethren of those bonds of union mentioned by S.
Paul, "One Body; one Spirit; one Hope; one Lord; one Faith; one
Baptism; one God" (Ephes. iv. 4-6). Though, unhappily, their
appreciation of some of these bonds of union is slight; and they are
deprived (either by their deliberate will, or, more commonly, by the
accidents of their birth) of the many privileges which they might
enjoy, through communion with their brethren in the Ordinances of
religion and in the common service of our Lord Jesus Christ[18].
At the same time, it ought to be clearly understood, that we have no
certain warrant of Holy Scripture for more than this. For, as there is
no example in the Bible of any one professing faith in Christ, and yet
holding back from being baptized into the Name of the Trinity, it is
not possible to describe the position of the unbaptized with any
certainty of assurance. The offer of salvation through Jesus Christ is
thus briefly stated, "He that believeth and is baptized shall be
saved" (S. Mark xvi. 16); that is, he will be placed in a state of
present salvation by being admitted into "The Kingdom of Heaven." But
the case of any one believing and not being baptized is not
contemplated.
In the next place, still confining our thoughts to our own country, we
shall do well to consider that the greater number of those who have
separated themselves from us have done so with the hope of thereby
doing God service; or else under the idea that the separation is of
small importance, being more a matter of personal choice than of
principle. They have forgotten or have been ignorant of the prayer of
the Lord Jesus--"That they all may be one; that the world may believe
that Thou hast sent Me" (S. John xvii. 21)--forewarning us that the
result of divisions would be the spoiling of His work for the saving
of the world. And, at the same time, it is right that we should also
call to mind that in many instances in the past history of the Church
in this land, those who have professed to hold the position of loyal
subjects of "The Kingdom of Heaven" have seemed to be equally careless
of this inevitable loss through the separation of their brethren.
With these considerations in our minds, if we now go on to test our
opinions by the sure warrant of Holy Scripture, fearlessly taking our
stand upon its distinct teaching, we shall see how important it is
that both so-called Church-people and so-called Dissenters should be
induced to study carefully what is recorded therein about "The Kingdom
of Heaven," or Church of Christ. For, on the one hand, we shall find
that Holy Scripture clearly teaches that the Church is a spiritual
Kingdom, and that the only way to receive the benefits of membership
is by being led and sanctified by the Holy Ghost. And, on the other
hand, we shall see that Holy Scripture makes it equally clear that our
Lord described His Church as being a real Kingdom, though a spiritual
one; and that this Kingdom was established with distinct laws and
ordinances, by His directions, and under the guidance of the Holy
Ghost. And consequently, if, on the one hand, any are content with the
name of Church-people without seeking to advance in the spiritual
life, they are clearly acting as the Jews, who trusted to being able
to say, "We have Abraham to our father" (S. Matt. iii. 9). Similarly,
on the other hand, if men carelessly weaken "The Kingdom of Heaven" by
forming factions, or so-called denominations, under different leaders,
and known by the names of their founders, they are clearly bringing
themselves under the rebuke of S. Paul, "While one saith, I am of
Paul; and another, I am of Apollos, are ye not carnal[19]?" (1 Cor.
iii. 4); or if they propose to themselves to form a holier society,
by expelling the tares from the wheat in the Lord's field, they are
disregarding the teaching of His parable (S. Matt. xiii. 24-30), the
meaning of which cannot be doubtful. And, at the same time, all who
will take pains to study Holy Scripture will find that to be a member
of "The Kingdom of Heaven," or Church of Christ, is no mere matter of
choice, but of vital importance; because no other way has been
revealed whereby we may be saved, but by accepting the Gospel of the
Kingdom, and by being admitted into it, as those first converts were,
to whom S. Peter said, "Save yourselves from this untoward generation"
(Acts ii. 40, 41).
We are now in a position to sum up what has been gathered from Holy
Scripture about the essential unity of "The Kingdom of Heaven."
The idea of a Kingdom implies the necessity of unity. And it was
provided that the essential unity of "The Kingdom of Heaven" should be
maintained through the Headship of the one King over all. The King
commissioned His Apostles to make all the nations of the world His
subjects, and assured them of the authority to do this by promising to
be with them and their successors to the end of the world. And
wherever the Church spread, however defective and imperfect it might
be, it was still part of one and the same Kingdom, owning the Lord
Jesus Christ as King. Besides this bond of union, one Holy Spirit was
working with more or less success upon all the subjects, wherever they
might be; one Hope was held out before all, of salvation; one Faith in
the ever-blessed Trinity was taught to all, and professed by all; one
Baptism enrolled all; one God was the object of the worship of all.
But the unity of a Kingdom depends not only upon the King and the laws
and ordinances of the Kingdom, but also upon the loyal obedience of the
subjects. And the subjects of "The Kingdom of Heaven" have, in past
times, so far forgotten this duty, that it has come to pass that for
centuries the great branches of the Church of Christ have had little,
if any, outward communion or fellowship with one another. And in our
own country the professed members of Christ are divided into many
bodies, not only independent of one another, but oftentimes opposing,
rather than helping forward, the extension and well-being of the
Kingdom of our Lord and Saviour Jesus Christ. And the result has been
that we have learned by sad experience the reason of the foreboding
tone of our Lord's last prayer, "That they all may be one; ... that the
world may believe that Thou hast sent Me" (S. John xvii. 21). The
multitudes of men, practically heathen, in the midst of this
professedly Christian land, and the still greater multitudes of men in
other lands whom the good news of the Kingdom has not reached, are
proofs of the weakness of the Church of Christ. Christians are not
"one;" and consequently "the world" does not "believe" in Him whom the
Father of His great love sent to be its Saviour.
During the first few centuries the Church spread rapidly, not only
throughout the more civilised parts of the Roman Empire, but also
amongst the rough Celts of Britain and the fierce Teutons of Germany.
We may well ask, why did it cease to spread, and why are so many lands
still lying in darkness? Since Christ came to be the Saviour of the
world, how is it that there are so many millions of Buddhists and
Hindoos in Asia, that to this day it is said that not one-third of the
inhabitants of the world are; Christians? The answer is, alas! clear.
The unity of the One Universal Church of Christ has not been
maintained in the full and perfect manner described in our Lord's
Prayer, "That they all may be one, as Thou, Father, art in Me, and I
in Thee, that they also may be one in Us" (S. John xvii. 21).
Christians have lost the sense of brotherhood, which should bind them
all together in Christ, of whatsoever nation or language they may be.
The Church has ceased to move with the irresistible power of one
mighty army, acting with one mind for the glory of God.
All thoughtful subjects of "The Kingdom of Heaven" must lament this
state of disunion and weakness. And men are striving in different, and
in some cases opposite ways, to bring about re-union. But when we
begin to ask, What is the remedy? we find that we are facing a mighty
problem. God's loving purpose for the salvation of the world has been
marred by man's wilfulness. His Kingdom, which might have been
irresistible and have won the whole world for Christ, has been split
up into many portions, which have been opposing and weakening one
another, instead of fighting His enemies. How can these portions,
after centuries of disunion, be reunited into one? How can the
mischief be undone?
It is beyond the power of man.
Yet at the same time we can see that there are certain things which
all can do to advance the object in view, and to promote re-union at
least in our own National Church at home, if not also between the
different branches of Christ's Holy Church[20] throughout the world.
But to do so, two things are clearly necessary. One thing is to have a
clear grasp of the principle which runs through the whole teaching of
the Bible,--that Christ came to found a Kingdom. And the other is to
desire unity. If all desired unity, the desired result would certainly
be accomplished.
But one thing is certain. No plan of re-union can succeed which is
not based upon the clear teaching of Holy Scripture. "The Kingdom of
Heaven" is there clearly described. First by the King Himself in His
parables and discourses, before the Kingdom was yet founded; and then
in the history of the Acts of the Apostles, which tells how the
Kingdom or Church of Christ, which had been purchased with His own
Blood, was set up under the guidance of the Holy Ghost. And inasmuch
as no man, nor any body of men, can form a new "Kingdom of Heaven,"
the only position which a Christian can hold, in agreement with Holy
Scripture, is the position of a subject of that Kingdom which was so
founded.
And when we call to mind that "The Kingdom of Heaven" extended to our
own land, by the Providence of God, in early days, we see at once that
our aim, as loyal subjects of the Lord Jesus Christ, must be to win
back those who have separated from us, to act as fellow-soldiers with
us in the one great army of our King, serving under the same flag and
the same officers, and fighting with united energy for the glory of
God.
But as in an earthly kingdom various opinions may be held by different
persons and parties, and yet all may be loyal subjects of the same
King, and earnestly advancing the well-being of the kingdom, so in the
spiritual Kingdom of Messiah unity does not mean that all must think
alike[21]. But there is one necessary condition, namely this,--the
essential unity of the Kingdom must be kept in view. There can be but
one "Kingdom of Heaven." Consequently, to form separate and
independent bodies cannot fail to cause confusion and weakness. To act
in the Name of the King men must be united. If we, who call ourselves
by the Name of Christ, desire to spread His Kingdom with the
irresistible force which belongs to it, we must show to the world
that we are all one in interests--in the common hope of Heaven; all
one in faith--in the common belief in the love of God, as it is
expressed in the work of redemption, through the Father, the Son, and
the Holy Ghost; all one in Baptism into the great Name of the
ever-Blessed Trinity; and, above all other bonds of union, all one in
loyal devotion to the one Lord and King, our Saviour Jesus Christ.
FOOTNOTES:
[18] Let me beg every reader of these lines to pause here, and shoot
up an arrow of prayer that God may lead men to think of the
blessedness of being united, as sons of one Father, brethren of one
family, subjects of one Kingdom. And I would ask those readers who may
be, at present, living in outward separation from the Ancient Branch
of Christ's Church in this land, to consider with themselves what
cause there is in their own case to justify, before God, such a
separation from their Brethren in Christ.
[19] Consider also S. Paul's earnest words, "Unto the Church of God
which is at Corinth, with all that in every place call upon the name
of Jesus Christ our Lord, both theirs and ours." "Now I beseech you,
brethren, by the name of our Lord Jesus Christ, that ye all speak the
same thing, and that there be no divisions among you; but that ye be
perfectly joined together in the same mind and in the same judgment.
For it hath been declared unto me of you, my brethren, that there are
contentions among you" (1 Cor. i. 2, 10, 11).
[20] A caution is perhaps needed here to prevent the reader from
supposing that any re-union is advocated which would involve union
with error. On the one hand, we must "stand fast in the liberty
wherewith Christ hath made us free" (Gal. v. 1). We must firmly refuse
to accept any other foundation than that of the Creeds, settled by an
undivided Christendom. And on the other hand, we must set ourselves
with equal firmness against allowing any "Shibboleth" (Judges xii. 6),
made out of exaggerated views of particular doctrines, to cut off
those who should be brethren, not only in name but in life.
[21] Truths are many-sided. Men may agree in their belief in truths,
and yet hold different opinions concerning those truths. Just as men,
who live on different sides of a mountain, all look upon the same
mountain, and yet see different views of it; so men see different
sides of a truth. To know a truth perfectly men must see it from every
point of view. And the power of taking such comprehensive views of
truths is granted to few, if any, here on earth. Probably this perfect
knowledge is reserved for us in Heaven; when all, who have loved their
Lord in sincerity, will find that their controversies with one another
here on earth have been due to their imperfect knowledge and limited
views of the truths of God.
CHAPTER IX.
THE HOLY CATHOLIC CHURCH.
"Christ is gone up; yet ere He passed
From earth, in heaven to reign,
He formed One Holy Church to last
Till He should come again.
So age by age, and year by year,
His grace was handed on;
And still the Holy Church is here,
Although her Lord is gone."
A question often arises which is, in no little degree, perplexing to
Christian people. What is the Holy Catholic Church? The words are very
often in our mouths; for they are repeated continually in the Creed.
What do we mean by them?
The teaching of our Lord about His Kingdom, and the description of the
founding of that Kingdom by the Holy Ghost, acting through the
Apostles, are the materials out of which the answer must be formed.
And it is hoped that the readers of these pages have been led to see
this already.
But there are two ways of dealing with this question: first, as an
article of faith; and secondly, as a matter of fact. The Church is an
object on which faith is exercised; but if faith is laid aside
altogether, the facts of the existence of the Church and its rapid
extension in our own day still remain to be considered.
We must deal with it first as an article of the faith. "I believe in
the Holy Catholic Church." It is an article of faith added to our
profession of faith in God, expressing our belief in the reality of
the Gospel. It is like saying, in other words, that we believe that
what our Lord preached was literally true, and has come to pass.
Hereby we declare that the Kingdom which He proclaimed is a real
Kingdom, and that we belong to it as His subjects, and share in the
salvation which He, the long-promised Messiah, came to bring.
We have already considered the grounds on which this faith is based.
We have seen that the Church founded by the Apostles was in reality
and truth "The Kingdom of Heaven," which was described beforehand by
our Lord in His parables and discourses, and which He declared could
not be entered except through a new birth of the Spirit. And we have
seen how the Holy Ghost was given according to His promise, first to
lead men to accept the good news of salvation through Jesus Christ;
then to bring them into His Kingdom, new-born as the children of God;
and then to dwell within them and influence their lives, and prepare
them for the presence of their Father.
Consequently, in professing our faith in "The Holy Catholic[22]
Church," we are simply expressing the belief of Christians, that the
good news which He preached has come to pass, that "The Kingdom of
Heaven" has been founded; and that we, who profess this belief, have
been called to enter it as His subjects, and have been put into the
way of salvation, wherein we have a present share in His infinite
merits, and a good hope of eternal Life through Him.
The Holy Catholic Church is "The Kingdom of Heaven."
But we have also to deal with the words "The Holy Catholic Church" as
referring to a matter of fact. The existence of the Church is a
historical fact, which may be traced down through the eighteen
centuries from the times of the Apostles to our own. And we cannot
realize in any practical manner what the Holy Catholic Church is,
without some degree of knowledge of its history. Consequently, we must
now proceed to consider what the Church is, by the help of the records
which have come down to us.
The history of the Church of Christ during the greater part of the
first century is within reach of all, because it is contained in Holy
Scripture, in the book of the Acts of the Apostles, and in the
Epistles. And this Bible history of the Holy Catholic Church may be
divided into two periods; the first, whilst the Church was confined
almost exclusively to converts from amongst the Jews, and had hardly
extended beyond the limits of Palestine; and the second, when it
began to spread amongst the Gentiles, in the heathen countries of Asia
and Europe.
During the first period the interest is centred in Jerusalem. On the
day of Pentecost the foundation of the Church was laid in Jerusalem,
through the conversion of three thousand devout Jews to the faith of
Christ. And as the Apostles went on preaching boldly to the Jewish
people, that the Lord Jesus whom they had crucified was none other
than Messiah, of whom their prophets had foretold all things exactly
as they had happened, the rulers laid hold of them, thinking to
terrify them into silence. But in vain; for "the number of the
disciples multiplied in Jerusalem greatly, and a great company of the
priests were obedient to the faith" (Acts vi. 7). Then the persecution
arose about Stephen, one of the newly-ordained deacons; and the
faithful "were scattered throughout the regions of Judæa and Samaria,"
and they "went everywhere preaching the word" (Acts viii. 1, 4). And
so the Church began to spread under the Providence of God beyond the
limits of Judæa.
Meanwhile we find that the Church was growing into a duly organised
body. It was not a collection of Independent congregations, but a
Kingdom, ruled by laws and ministers appointed either directly by the
King Himself, or under the guidance of the Holy Spirit. And its
subjects are spoken of under four divisions; Apostles, Elders,
Deacons, and Brethren. And a brief description of these three orders
of Ministers and of the general body of brethren will best illustrate
the account given in the Acts of the Apostles of what the Holy
Catholic Church was like during that period.
To the first order of Ministers--the Apostles and their
successors--our Blessed Lord had committed His authority to found and
extend His Kingdom. For to "the eleven Disciples" the commission was
given, "Go ye and make disciples[23] of all nations, baptizing them in
the name of the Father, and of the Son, and of the Holy Ghost;
teaching them to observe all things, whatsoever I have commanded you."
And then these words were added, showing that the commission was to be
handed on by them to successive Apostles for ever: "And lo! I am with
you alway, even unto the end of the world" (S. Matt. xxviii. 16-20).
And we find that, as years passed on, the Apostles ordained others to
take their places; to assist them during their lifetime in the various
countries and cities where converts had been made, and to succeed them
when they were gone. The duties of these chief Ministers are clearly
described in the Epistles, which we possess to two of them, viz.
Timothy and Titus; being such as the Apostles themselves fulfilled,
and including the general oversight of all teaching, and matters of
order, and the ordaining of Elders and Deacons, as S. Paul sums them
up to Titus: "For this cause left I thee in Crete, that thou shouldest
set in order the things that are wanting, and ordain Elders in every
city" (Titus i. 5). And in the first ages of the Church the number of
such overseers or Bishops was very large; every chief city having one
to rule over the Church in that place, and to keep up the unity with
the whole body.
We come now to the second order of Ministers, the Elders. When the
numbers of the faithful increased, it is clear that the Apostles by
themselves would be unable to instruct them in the things commanded by
the Lord (S. Matt. xxviii. 20); and we conclude that Elders were
appointed at once to assist them--probably from amongst the seventy
disciples sent out by our Lord (S. Luke x. 1)--because, when mention
is made of them, S. Luke seems to take for granted that his readers
will know who they are. The first mention of Elders in the Church at
Jerusalem is in connection with the alms sent by the Christians at
Antioch, to relieve their poor brethren in the capital: "They sent it
to the Elders by the hands of Barnabas and Saul" (Acts xi. 30). Elders
are mentioned again as taking part with the Apostles in the first
Council at Jerusalem, when "The Apostles and Elders came together to
consider of the matter" (Acts xv. 6). And it is made quite clear that
Elders were regarded as a necessary order of Ministers in the Church
of Christ, by the account given of the return of S. Paul and S.
Barnabas from their first missionary journey: "They returned again to
Lystra, and to Iconium, and Antioch, and when they had ordained them
Elders[24] in every Church, they commended them to the Lord" (Acts
xiv. 21-23). Their office was to take charge of the different
congregations or Churches in the various towns and villages, very much
as is still the duty of the second order of Ministers in the Church.
We may learn this from the words of S. Paul during his last journey to
Jerusalem. Having landed at Miletus, "He sent to Ephesus, and called
the Elders of the Church;" and when they were come he reminded them
what his teaching had been, and then charged them thus: "Take heed
therefore unto yourselves, and to all the flock over the which the
Holy Ghost hath made you overseers, to feed the Church of God, which
He hath purchased with His own blood" (Acts xx. 17-28).
The appointment of the third order of Ministers--the Deacons--was at
first for a special object; to take the management of the distribution
of daily necessaries to the widows and needy (Acts vi. 1-6). But,
from the first, the spiritual gifts bestowed upon them were exercised
in the more distinctly spiritual work of preaching. Thus Stephen's
"faith and power" (Acts vi, vii) stirred up the first persecution; and
Philip, another of the first Deacons, by his faithful preaching
brought about the conversion of the Samaritans (Acts viii. 5-14), and
then laid the first stone in the foundation of the Ethiopian Church
(Acts viii. 26-38).
Thus from the first beginning of "The Kingdom of Heaven" we find the
three orders or classes of Ministers, which have been ever since in
the Holy Catholic Church. Apostles and Bishops bearing the Lord's
commission to which the promise of His presence was attached; Elders
or Priests having charge of congregations, as Pastors, to feed,
instruct, and lead; and Deacons having special oversight of the relief
of the poor, but also using their talents to preach as God gave unto
them.
The position and life of "The Brethren" are set forth with equal
clearness. As soon as a man was induced, by the leading of the Holy
Spirit, to profess his belief in Jesus the crucified--as being
Messiah, the Son of God, our Saviour--he was baptized according to
the Lord's instructions to the Apostles (S. Matt. xxviii. 19). He was
thus enrolled amongst the subjects of "The Kingdom of Heaven," who
were commonly spoken of as "Believers" _or_ "The faithful," as "The
Brethren," and as "Saints." In this way multitudes were brought into
the Church on the day of Pentecost (Acts ii. 41); thus Philip admitted
the people of Samaria (Acts viii. 12), and the Ethiopian officer of
Queen Candace (Acts viii. 36-38). Thus S. Peter admitted the Gentile
Cornelius, his hesitation to do so having been first removed by the
manifest descent upon him of the Holy Ghost (Acts x. 47, 48); and thus
S. Paul and S. Barnabas continually admitted converts in their
missionary journeys. It does not appear that the Apostles themselves
baptized; but they directed the act to be administered by an
attendant. Thus S. Paul took John Mark with him as his "minister" on
his first journey (Acts xiii. 5), and on other journeys Silas and
Timothy and others. When Cornelius and his friends were baptized, we
do not read that S. Peter baptized them, but "he commanded them to be
baptized in the name of the Lord" (Acts x. 48); and S. Paul expresses
his thankfulness that only a few individuals could say that they had
been baptized by him in person, "lest any should say that I had
baptized in my own name" (1 Cor. i. 14-17).
The life of "The Brethren," after baptism, is also described with much
distinctness, in a few words which seem to have been recorded once for
all of the first converts, in formal terms which should be applicable
to all others: "They continued stedfastly in the Apostles' doctrine,
and fellowship, and in breaking of bread, and in prayers" (Acts ii.
42). And the four particulars thus stated seem to include all the
duties of the Christian life. Their stedfast attention to "The
Apostles' doctrine" implies that they accepted their testimony as the
truth necessary for salvation. Their holding to "the fellowship" or
communion, implies their unity with the Apostles, and with one
another. Their continual observance of "The breaking of bread" implies
the high position at once given to the ordinance of the Holy
Communion, instituted by the Lord Himself as the bond of the New
Covenant, in place of the sacrifices of the blood of beasts under the
Old Covenant. And their habitual joining in "The prayers," implies
that the assembling of Christians for common worship was practised
from the first.
Such was the life of the first subjects of "The Kingdom of Heaven."
And this record of it in Holy Scripture sets it forth as the pattern
for all future generations. It is true that the infant Church was not
perfect, and, had it been so, it would not have corresponded with the
description which our Lord had given of it in His Parables; but the
leaven was at work upon the hearts of the believers, and the result
was manifest in their lives.
After about ten years had thus passed, during which the Church was
being gradually developed as the Kingdom of Messiah in Judæa and
Samaria, the second period of its history, as recorded in the Bible,
began. And henceforth Antioch became a fresh centre of interest and
activity, in consequence of the ordination of S. Paul and S. Barnabas
as Apostles. "There were in the Church that was at Antioch certain
prophets and teachers. As they ministered to the Lord and fasted, the
Holy Ghost said, Separate me Barnabas and Saul for the work whereunto
I have called them. And when they had fasted and prayed, and laid
their hands on them, they sent them away. So they being sent forth by
the Holy Ghost, sailed to Cyprus" (Acts xiii. 1-4). Thus began the
first missionary journey into heathen lands. And from Cyprus the good
news of "The Kingdom of Heaven" spread to Asia Minor, where in the
course of years the seven branches of the Church were founded to which
was addressed the Book of the Revelation, vouchsafed to the aged
Apostle S. John (Rev. i. 4). From Asia the Church extended into
Europe, the Apostles being called thither by the vision at Troas of
the "man of Macedonia saying, Come over unto Macedonia and help us"
(Acts xvi. 9). The first victories of the Cross in Europe were gained
at Philippi and Thessalonica, and thence the good news passed on to
Greece, and the rich city of Corinth became the Apostle Paul's
headquarters for "a year and six months," the Lord having "much
people" there (Acts xviii. 10, 11). From Greece the Gospel spread to
Rome, the capital of the ancient world. So that we learn from Holy
Scripture, that, within the lifetime of the Apostles, the mustard-seed
of the Gospel had sprung up and grown into a tree, whose branches
overshadowed well nigh the whole of the then civilised world, as it
was known to the Romans.
The answer to the question, What is the Holy Catholic Church? is thus
provided for us in the Bible, whether we regard it as an article of
the faith, or as a matter of historical fact. The Holy Catholic Church
is "The Kingdom of Heaven," which was described beforehand by our Lord
in His parables, which was set up on the Day of Pentecost, and then
gradually developed into an organised body, under laws and ministers
duly ordained by the Lord Himself, or under the guidance of the Holy
Ghost; and which then spread from one land to another through the
exertions of the holy Apostles. The Holy Catholic Church is that
Kingdom whose founding is described, and whose history is commenced,
in Holy Scripture.
But the history of the Church is only commenced in Holy Scripture, and
for a full explanation of the Holy Catholic Church, regarded as a
historical fact, we need to have this history continued down to our
own days. Within the limits of this little book, nothing but a very
brief outline of the history of the Church is possible. But without
doubt every Christian in this country ought to have such a general
knowledge of this history, as will enable him to understand clearly
how the Church of England of to-day is united with the Church of
Apostolic times.
The history of the further extension of the Church of Christ is
contained in the writings of various Christian authors whose books
have been preserved to us. Some few of these, such as Polycarp and
Clemens of Rome, were contemporaries with the Apostles, and were
ordained by them. These were followed by Justin Martyr--who in his
"Apologies on behalf of the Christians" gives a full account of their
manner of life, and worship, and ordinances--and Irenaeus, and Clemens
of Alexandria, who lived between A.D. 120 and A.D. 200. Of the next or
third century, we have many books by Tertullian, Origen and Cyprian,
giving full accounts of the faith and laws of the Christians, their
social life and their worship. And in the fourth century, the
historian Eusebius wrote his History of the Church from the days of
our Lord down to the reign of Constantine, the first Christian
Emperor; and many of the great theologians and defenders of the faith
flourished, whose names may well be "household words" with Christians
of all ages, such as Athanasius, Ambrose, Jerome, Chrysostom, and
Augustine.
From these or other ancient authors we learn that Christianity rapidly
spread to the northern parts of Africa, to which country many of them
belonged; to France, and to Britain, where there was a scattered
British Church whilst the Romans still held the country.
In course of time, the two great capitals of the Roman Empire
naturally assumed the chief importance in the history of the Church;
and Rome became the chief see of the Western or Latin-speaking Church,
and Constantinople of the Eastern or Greek-speaking Church[25]. And
from that time forward, down to the Reformation period, the history of
the Church is contained in numberless writings of successive authors,
in the decrees of Popes, in the records of the great monastic orders,
in the works of the Schoolmen, and in the chronicles of the various
historians. And last, though not least, we find it imperishably
recorded in the cathedrals, and abbeys, and parish churches, which
tell of the inventive genius and taste and skill of our pious fathers
in the middle ages[26].
But our interest naturally attaches itself chiefly to our own country,
and to the records we possess of the Church of England. The Roman
troops were withdrawn from Britain about the end of the fourth
century; and in the course of the next two hundred years, the various
tribes of heathen Saxons who invaded our shores overcame the
resistance of the Britons and settled in England; and, by their
victorious advance, the few that survived of the British Christians
were driven to take refuge in the mountains of Wales and the western
counties. Toward the close of the sixth century the attention of
Gregory the Great, the good and zealous Bishop or Pope of Rome, was
called to the heathen condition of Saxon England; and A.D. 597
Augustine was sent over with a band of clergy to convert the Saxons.
He landed in Kent, converted Ethelbert the king, and became first
Archbishop of Canterbury[27]. Shortly afterwards Celtic
missionaries--Aidan, Chad, and others--pushed southwards, converting
Northumbria and the Midlands; others landed in the southern counties;
and the English people grew into power as a Christian nation.
As years passed on, the Bishops, or Popes, of Rome usurped to
themselves an ever-increasing authority, which was the cause of many
contests between them and successive kings of England; and at the same
time many abuses grew up and superstitious practices were mingled with
the simple belief of purer ages, and a gradual decay of true
spiritual religion set in. At length in the sixteenth century the
English Church asserted its right to reform abuses under its own
Archbishops and Bishops. Then the Reformation period began. The Pope
of Rome endeavoured to resist the movement, and to maintain his
authority; and upon the people of England refusing to submit to his
unreasonable and unbearable claims, the rupture between the Church of
Rome and the Church of England resulted.
The position thus taken by the Church of England must be clearly
understood.
During the Middle Ages the various Churches of the west of Europe were
gradually brought to acknowledge the supremacy of the Popes or Bishops
of Rome. So that the Pope was able to exercise an authority over all
these Churches. Hitherto learning had been confined to a very few. But
now, through the invention of printing, the knowledge of Holy
Scripture was rapidly extending; and people were finding not only that
the claims of the Pope were without foundation, but also that many of
the ceremonies and practices, to which they were accustomed, were
superstitious and wrong.
This then was the work of the Reformation--to free the Church of
England from the unreasonable claims of the Papal Supremacy; and to
bring back the faith and worship of the people into harmony with the
writings of the ancient Fathers of the Church.
The result was that new services were compiled in English out of the
old Latin books, which the people had been unable to understand; and
much that was superstitious was omitted. But the changes were
introduced gradually, and as the people were prepared to accept them.
The same Parish Clergy, in most cases, ministered as before, only
according to the new forms; the Churches were used by the same
worshippers; the same Creeds were repeated. For the Reformation
touched not the ancient Catholic Faith. It only removed the modern
ceremonies and superstitious beliefs which had been added to it.
Like all great human efforts, the Reformation was not unmixed with
evil; but, at the same time, the blessings gained by our country were
very great. And if other countries had succeeded in reforming abuses,
in a similar manner, no doubt the Church of Christ would have gained
great influence for good, not only in Europe, but also throughout the
world. But the power, which the Church of Rome had usurped to herself,
was too valuable to be parted with. The Pope denounced the
Reformation, and broke off all communion with our Church and nation.
What then became the position of the Church of England? We have seen
how the unity of the various branches of the Church was provided for
by our Lord, through the Apostles and Bishops, to whom He entrusted
His commission to extend His Kingdom. And by the Providence of God the
unity of the Church of England with the Holy Catholic Church has been
maintained, notwithstanding this unhappy schism between us and the
Church of Rome[28]. Our Archbishops and Bishops still exert as before
an indisputable authority, as the officers of the King of "The Kingdom
of Heaven;" and having fellowship with them, we know that we are in
the same position as the first members of the Church, who "continued
stedfastly in the Apostles' doctrine and fellowship" (Acts ii. 42).
Nothing but time separates us from the Apostles and the early Church
of Christ. What was necessary for the first subjects of "The Kingdom
of Heaven" we enjoy. What they were taught to believe, we believe.
What they were led to hope for, we hope for likewise. The promise of
our Lord to His Apostles, "Lo, I am with you alway, even unto the end
of the world" (S. Matt. xxviii. 20), includes our Bishops, with all
the other successors of the Apostles from that day until now.
To the question, What is the Holy Catholic Church[29]? the answer must
be given, It is "The Kingdom of Heaven"--the Kingdom of
Messiah--which, according to His own prediction, has spread from land
to land through all the world. And when we speak of the Church of
England, we speak of that branch of the one great spiritual Kingdom
which was founded, under God's Providence, in our own land, in ancient
times, and which includes ourselves. For Bishop has followed Bishop,
and the Gospel has been preached, and subjects have been brought into
the Kingdom of Christ, in this favoured land of England, from one
generation to another, from the very beginning of our national life
until our own day.
FOOTNOTES:
[22] The word "Catholic" is the Greek for "Universal," and expresses
the truth that the Church of Christ is open to, and embraces, all the
nations of the world; because the Kingdom of Messiah was not to be
restricted to one nation, but was intended to spread over the whole
earth. And, consequently, the word also expresses the essential unity
of the Church, because there can be but one Church which is purposed
to include the whole race of man.
[23] See the marginal note in a reference Bible.
[24] The word "Elders" is in the Greek _Presbyteroi_, from which comes
"Presbyter," and from the shortened form "Prester," which was once in
use, comes our present English form "Priest." The use of this word
"Priest" to translate the word _Hiereus_, which is the name in the
Greek of the Jewish Minister, and the mistaken idea that the
sacrifices he offered were propitiatory in the sense that they "could
take away sin" (Heb. x. 4), have caused much misunderstanding of the
word, and prejudice against it, which the knowledge of its meaning
removes.
[25] In the course of the ninth century a very serious dispute raged
between the Eastern and Western Church. The Greeks had often before
protested against the pretensions of the Popes of Rome, and now they
complained that the Latins had introduced the word "Filioque," meaning
"and the Son," into the article of the Creed respecting the procession
of the Holy Ghost. The Nicene Creed, as drawn up in the original
Greek, contains only these words, "proceeding from the Father." The
Latin Church added "and the Son," without the authority of a General
Council. And though the contest seems to have been about words, rather
than any difference of doctrine, at last, after a dispute of many
years, it ended in the schism between the Church of Constantinople and
the Church of Rome--between the East and the West--which has never
been healed.
[26] See Archbishop Trench's Lectures on Medieval Church History.
[27] He must not be confused with the great theologian, Augustine,
Bishop of Hippo in Africa, who was mentioned above (page 137), and who
lived two hundred years before.
[28] It need hardly be said that it is a great mistake to use the term
"Catholic" as if it were the exclusive right of the members of the
Church of Rome. On the contrary, they have no standing-ground in
England at all; and fall into the number of schismatics here, because
they refuse to hold communion with the branch of the Holy Catholic
Church in this land.
[29] The Holy Catholic Church may be considered to be
divided--speaking generally--into three great divisions. The Eastern,
or Greek-speaking Church; the Roman, or Latin-speaking Church; the
Anglican, or English-speaking Church. And now, by the Providence of
God, we can see that a mighty responsibility has been laid upon our
own branch of "The Kingdom of Heaven." We feel sure that with the
marvellous spread of the English nation, the Church of Christ ought to
have spread with equal rapidity; and past neglect, especially with
respect to the great colonies founded in past generations in America,
brings us much to answer for. Yet we may take courage when we think
how the English-speaking branch of the Holy Catholic Church has spread
in recent times. North America, Canada, and the West Indies;
Australia, New Zealand, and many islands of the sea; South Africa;
India, China, and Japan, all bear witness that the good news of the
Kingdom has been scattered, far and wide, by English-speaking agents
of the great King. And our Archbishop of Canterbury is the
acknowledged centre of as wide a sphere of spiritual energy as the
Pope himself.
CHAPTER X.
THE COMMUNION OF SAINTS.
"The Saints on earth, and those above,
But one communion make;
Joined to their Lord in bonds of love,
All of His grace partake."
The history of the extension of the Church of Christ from one land to
another, and of the successive victories won by the Cross over heathen
races from age to age, gives by itself a very imperfect idea of the
meaning of the words "The Holy Catholic Church." Because, with the
outward extension of the Church, its influence upon the inner man
needs always to be considered. For when our Lord described the
extension of "The Kingdom of Heaven," He not only likened it to the
spread of a tree branching out on every side, but He also declared
that it would work as leaven, secretly, by changing the hearts of men.
This truth may be said to be kept prominently before Christians by
the term "Holy" being applied to the "Catholic Church." The Church of
Christ is of necessity and essentially "Holy." We see that this must
be so, when we understand what Holy Scripture says of it; that it is
builded entirely by the Holy Ghost (Eph. ii. 20-22); that its members
are "called with an holy calling" (2 Tim. i. 9), "called to be saints"
(1 Cor. i. 2), that is, holy persons; and that a day will come when
the Lord Jesus, who "loved the Church, and gave Himself for it, that
He might sanctify and cleanse it with the washing of water by the
word," will "present it unto Himself a glorious Church, not having
spot, or wrinkle, or any such thing, but holy and without blemish"
(Eph. v. 25-27).
But yet we know that at present the Church of Christ is very far from
being perfect. And the mingling together of holy and unholy in the
Church is exactly in accordance with the prediction of our Lord
Himself. For whilst He spoke of the power of His grace to change and
sanctify the hearts of the subjects of "The Kingdom of Heaven," He
also expressly foretold that there would be tares in His field
amongst the wheat (S. Matt. xiii. 24-30), which would remain as long
as the world lasts; and that the Gospel net would enclose bad fish as
well as good, and both would be retained in it until the Angels make
the separation at the end (S. Matt. xiii. 47-50). The truth of His
teaching has been confirmed by the subsequent history of the Church in
all ages. Holy and unholy are together; and though we are forbidden to
attempt to separate them, we know that there is, as it were, a gulf
between them, which though not impassable is very great. The words of
S. Paul to the Jews, "They are not all Israel, which are of Israel"
(Rom. ix. 6), apply to God's people still. And as he went on to quote
from the prophet Isaiah, "Though the number of the children of Israel
be as the sand of the sea, a remnant shall be saved" (Rom. ix. 27),
so, we know by experience, that it is still the "remnant" only, which
really live up to "the high calling of God in Christ Jesus," and
"press toward the mark for the prize" (Phil. iii. 14). "Many are
called, but few chosen" (S. Matt. xxii. 14).
Consequently, since there are unholy as well as holy members of "The
Holy Catholic Church," the question arises, What is the portion of
those who are, what they are called to be, "Saints"? And how shall we
express it? Shall we accept the theory of some who say that there are
two Churches; an outward and visible Church which is a mixed company
of good and bad; and an inner and invisible Church which is known to
God alone, and which consists of the good only? A moment's
consideration of what has been pointed out in previous chapters to be
the teaching of Holy Scripture, about "The Kingdom of Heaven," will
show that the idea is untenable; because it is "The Kingdom of Heaven"
which is distinctly described as imperfect in its present state here
on earth; and we cannot conceive the idea of two universal Kingdoms of
Messiah. What then is the teaching of Holy Scripture respecting the
position of the "Saints," who really are, what they are called to be,
holy?
It is expressed in the words of the Creed, "I believe in the Communion
of Saints."
They who live as Christians, that is, as belonging to Christ, enjoy
"The Communion of Saints." All subjects of "The Kingdom of Heaven" may
enjoy this position of the Saints, if they will. If they are
unnatural children of their Heavenly Father, if they are disloyal
subjects of their King, if they resist, instead of being led by, the
Holy Spirit, they are hindering God's good-will concerning them, and
making of none effect the sufferings of their Saviour. But if they
look up to and love their Father, if they set themselves to serve
their King, if they strive to follow the guidance of the Spirit, they
are in the way of salvation, and have "The Communion of Saints."
But what is "The Communion of Saints"?
No little confusion has been brought into the consideration of these
words by the very prevalent idea that the Saints are, necessarily,
departed Saints who have finished their course in God's faith and
fear. But this is not the usual Bible sense of the word. For instance,
in the Psalms it is commonly used for the name of those who believe in
and worship God. "Sing to the Lord, O ye Saints" (Ps. xxx. 4). "O love
the Lord, all ye His Saints" (Ps. xxxi. 23). "The Lord forsaketh not
His Saints" (Ps. xxxvii. 28). And in the Book of the Acts of the
Apostles and the Epistles it is continually used in the same sense,
for the Lord's people in general. "Peter came down to the Saints
which dwelt at Lydda" (Acts ix. 32). And at Joppa, "He called the
Saints and widows" to him (Acts ix. 41). And S. Paul speaks of his
work as a persecutor in these words, "Many of the Saints did I shut up
in prison" (Acts xxvi. 10). And in most of his Epistles he addresses
those to whom he is writing as "called to be Saints" (Rom. i. 7; 1
Cor. i. 2).
Another frequent cause of misunderstanding is the idea that "the
Saints" mean only a few very holy persons, who have attained by the
grace of God such a degree of perfection, as is beyond the reach of
those who live an active life in the world. But this idea also is
found to be contrary to the ordinary Bible use of the word. Those whom
S. Paul addresses in his Epistles as "Saints," are rebuked for almost
every kind of sin. The Corinthians, especially, are an instance of the
imperfections which may yet be found in God's Saints, and may teach us
how tenderly we need to deal with the failings of those who are just
emerging from heathenism in our own days. The First Epistle to the
Corinthians administers rebukes for schism, fornication, idolatrous
tendencies, misuse of spiritual gifts, profanation of the worship of
God, and misbelief. And even the Saints at Ephesus, who are addressed
as if they had made great advance in the understanding of the
mysteries of the faith, are warned to abstain from lying, violent
anger, stealing, foul speaking, and unkind behaviour (Eph. iv. 25-32).
From which we learn to give a very wide meaning to the word "Saints;"
and to understand by it, Christian people who, with many imperfections
and frequent falls, are seeking to gain a better knowledge and deeper
love of God; and are striving to be led by the Holy Spirit to resist
sin and advance in holiness.
And what is "The Communion" which such persons enjoy?
It is Communion with God, so that their "life is hid with Christ in
God" (Col. iii. 3). They are declared to be united with God, as a
branch is united with its stem; deriving spiritual life--a new and
higher life than the natural life which belongs to all--from Him. They
are "begotten again" (1 Pet. i. 3), and "born of God" (S. John i. 13);
and the seed of this eternal life is not left dormant in them, as it
is in the careless and ungodly; for they remain not as "children," but
"grow up unto Him in all things" (Eph. iv. 14, 15); and letting "the
mind that was in Christ Jesus" (Phil. ii. 5) be in them, and "being
strengthened with might by His Spirit in the inner man, Christ dwells
in their heart by faith" (Eph. iii. 16, 17); and they are advancing
"unto the perfect man, unto the measure of the stature of the fulness
of Christ" (Eph. iv. 13).
The closeness of this union or communion with God in Christ is
expressed more fully by the figure of the body and its members. The
Saints together form the Body of Christ. "For as the body is one, and
hath many members, and all the members of that one body, being many,
are one body: so also is Christ. For by one Spirit are we all baptized
into one body" (1 Cor. xii. 12, 13). Christ is the Head: and the
Church is the Body. For God "gave Him to be the Head over all things
to the Church, which is His Body" (Ephes. i. 22, 23). So intimately
connected are the Saints with their Lord that they are the members of
Christ--yea, S. Paul does not hesitate to say, "We are members of His
Body, of His Flesh, and of His Bones" (Ephes. v. 30). This is a great
mystery; but when faith has accepted it, it is seen to be the ground
of the Christian's strength. He is strong through grace, because his
strength is not his own, but is derived from Christ his Lord, with
Whom through the Spirit he is united.
The importance of the two holy Sacraments of Christ is in connection
with this truth. Holy Baptism is the means ordained for uniting us
with the Body of Christ (1 Cor. xii. 13). Holy Communion is the means
of maintaining this union, and of drawing supplies of grace from Him
(1 Cor. x. 16, 17), as will be considered more fully presently.
Thus through a right use of the means ordained by Christ Himself the
Saints are His own members[30]. "Why persecutest thou _Me_?" said the
Lord to the persecutor of His people. And they have the good hope to
cheer them, that when the great day of judgment comes, whilst to some
who address the Judge, "Lord, Lord," as if they had always served Him,
it will be said, "I never knew you, depart from Me" (S. Matt. vii. 22,
23); the Saints, on the other hand, will be recognised as being like
Him--as bearing God's image--and will receive the welcome, "Come, ye
blessed of My Father, inherit the Kingdom prepared for you" (S. Matt.
xxv. 34).
The meaning of "The Communion of Saints" becomes clearer when we know
that "Communion" is the same word as that which is more often
translated "Fellowship." The Apostle S. John speaks with great
clearness about this Communion or Fellowship. Referring to the good
tidings delivered by himself and the other Apostles about the person
and work of the Saviour, he saith, "That which we have seen and heard
declare we unto you, that ye also may have fellowship with us." In
other words, he declares that the Gospel was preached that all might
enjoy the Communion or Fellowship which the Apostles possessed. And
then he goes on to explain with whom they enjoyed this Communion: "And
truly our Fellowship is with the Father, and with His Son Jesus
Christ" (1 S. John i. 3). And this assertion of the Communion of the
Christian with God agrees with the words of the prayer of our Lord for
His people, recorded by the same Apostle; wherein He prayed, "That
they may be one, even as we are one; I in them, and Thou in Me, that
they may be made perfect in one" (S. John xvii. 22, 23).
These thoughts of the Communion of the Christian with God--the Father
and the Son--would be incomplete, did we not also think of our
Communion with the Holy Ghost. For inasmuch as the whole spiritual
life of the Christian is due to the indwelling of the Holy Ghost, this
Communion with God, which the Christian enjoys, is in reality the work
and gift of the Holy Ghost. And this is testified to us by the
familiar words of blessing, "The grace of the Lord Jesus Christ, and
the love of God, and the Communion" (or Fellowship) "of the Holy
Ghost, be with you all" (2 Cor. xiii. 14).
Furthermore, "The Communion of Saints" describes the fellowship or tie
of brotherhood which unites Christians together, one with another. For
if all Saints have Communion with God, it follows that all have
Communion one with another in Him. If Christians are really striving
to be, what they are called to be, holy, they are all one family;
united together by the common bond of sonship; "For ye are all the
children of God by faith in Christ Jesus" (Gal. iii. 26). Their
adoption into the one family of God is to them a real relationship.
And this also is expressed very clearly by S. John: "If we say we have
fellowship with Him, and walk in darkness, we lie; but if we walk in
the light, we have fellowship one with another" (1 S. John i. 6, 7).
And inasmuch as death does not sever the union between the Saint and
God, but rather intensifies it (seeing that S. Paul describes the
result of death as the "being with Christ," Phil. i. 23), it follows
that "The Communion of Saints" is not a fellowship with the living
only, but with the departed also. "All are one in Christ Jesus" (Gal.
iii. 28); whether Jews or Gentiles, whether living or departed.
Having now concluded, from the teaching of Holy Scripture, that "The
Communion of Saints" is that fellowship which Christians enjoy,
through being made one with God, and with one another; we shall do
well to consider more carefully about the means by which they are
enabled to keep up this union, and to maintain the sense of its
reality from age to age. When our Blessed Lord spoke in the synagogue
at Capernaum respecting the Bread of Life, He used these words,
"Verily, verily, I say unto you, Except ye eat the Flesh of the Son of
Man, and drink His Blood, ye have no life in you;" and then He added,
"He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I
in Him" (S. John vi. 53, 56). His hearers had no idea about what He
meant by His Flesh and Blood. But in instituting the Holy Sacrament of
the Lord's Supper, He explained the words Himself. For "He took bread,
and blessed it, and brake it, and gave it to His disciples, and said,
This is My Body; and He took the cup, saying, This is My Blood" (S.
Matt. xxvi. 26-28). And consequently S. Paul, referring to this Holy
Sacrament, appealed to the Corinthians to remember the bond of union
with God, and with one another, in which they were joining, saying,
"The cup of blessing which we bless, is it not the Communion of the
Blood of Christ? The bread which we break, is it not the Communion of
the Body of Christ? For we being many are one Bread and one Body, for
we are all partakers of that one Bread" (1 Cor. x. 16, 17). And,
therefore, we conclude that this Holy Sacrament is the bond of union,
ordained by our Lord Himself, to maintain outwardly and visibly, as
well as inwardly and spiritually, "The Communion of Saints" with God
and with one another. And this is clearly expressed by the name "Holy
Communion" by which we commonly speak of this Holy Sacrament.
Does any one ask, What is "The Communion of Saints?" The answer is
clear. It is the Communion or fellowship which Christians enjoy with
God, and therefore with one another, whether in this world or in
Paradise. And the Sacrament of the Holy Communion is the ordained
means whereby this union is maintained by the Saints on earth.
It is a sad but manifest fact, that it is in the power of men to
"frustrate the grace of God" (Gal. ii. 21), and to make His good-will
concerning them to be of none effect. So that whilst all who are
called to enter the Kingdom of the Lord and Saviour Jesus Christ are
called to enjoy the blessings which He has gained for us, the
multitude make little or no use of His gifts. But all who will, may by
His grace be assured of sharing in all the benefits of His Sacrifice.
"If we walk in the light, as He is in the light, we have fellowship
one with another, and the blood of Jesus Christ His Son cleanseth us
from all sin" (1 S. John i. 7).
And as the Saints, by virtue of this Communion with God, have the
assurance of "The forgiveness of sins;" so likewise they look joyfully
forward in hope of "The Resurrection of the Body" and "The Life
Everlasting." For "The dead in Christ shall rise first; then we which
are alive and remain shall be caught up together with them in the
clouds, to meet the Lord in the air; and so shall we ever be with the
Lord" (1 Thess. iv. 16, 17).
FOOTNOTE:
[30] Consequently the expression "in Christ" or "in the Lord" is
frequently used to denote the fact of a person being a Christian. Thus
S. Paul sends greeting to certain, who had been converted before
himself, in these words, "Salute Andronicus and Junia who were in
Christ before me" (Rom. xvi. 7); and describes the Christians of
Palestine, at the time of his visit, as "the Churches of Judæa which
were in Christ" (Gal. i. 22). And thus of the Christian departed it is
said, "Blessed are the dead which die in the Lord" (Rev. xiv. 13).
CHAPTER XI.
CONCLUSION.
"From Heaven He came and sought her
To be His Holy Bride,
With His own Blood He bought her,
And for her life He died."
"The Kingdom of Heaven," what is it?
It is the Holy Catholic and Apostolic Church of Christ. It is that
Kingdom which was prophetically set forth by our Lord in His parables;
that Kingdom, the subjects of which were described in His teaching,
and redeemed by His Blood to be His own "purchased possession" (Eph.
i. 14); that Kingdom which was founded through the coming of the Holy
Ghost--being a spiritual Kingdom not of the world, though at present
in the world--and which was preached from land to land as an Universal
Kingdom, intended to embrace the whole race of man.
The purpose for which our Blessed Lord came down from Heaven, and
"humbled Himself even to the death upon the cross" (Phil. ii. 8), was
that He might found this Kingdom. "He purchased" it at no less a cost
than "with His own blood" (Acts xx. 28). For He "loved the Church and
gave Himself for it[31]" (Ephes. v. 25).
In other words, the salvation which is proclaimed in Holy Scripture,
as the great gift of God's love, is offered unto man through the means
of a Kingdom of which our Lord Jesus Christ is the King, and all the
men and women and little children in the world are intended to be the
subjects. The Son of God became the Son of Man, that in Him the words
of the Psalmist might be fulfilled, "I will give Thee the heathen for
Thine inheritance, and the uttermost parts of the earth for Thy
possession" (Ps. ii. 8); and those other words (which are quoted by
S. Paul in the Epistle to the Hebrews), "Thou hast put all things
under His feet" (Ps. viii. 6).
"But we see not yet all things put under Him" (Heb. ii. 8). Although
He "gave Himself for us that He might redeem us from all iniquity, and
purify unto Himself a peculiar people zealous of good works" (Tit. ii.
14), the perversity of man has spoilt the perfection of His work, and
hindered the results of His self-sacrifice. Eighteen hundred years
have passed, and still His rule is imperfect; and not one third of the
human race, whom He redeemed unto Himself with His own blood, accept
Him as their King. But in His perfect foreknowledge, this hindering of
His work of love for the salvation of man was present from the first;
and was foretold by Him in part in His parables. And it pleased Him to
entrust to His faithful people the task of removing and overcoming by
their prayers and exertions the obstacles which opposed His rule.
When the Pharisees once asked "When the Kingdom of God should come, He
answered them and said, The Kingdom of God cometh not with
observation; neither shall they say, Lo here! or, Lo there! for
behold the Kingdom of God is among[32] you" (S. Luke xvii. 20, 21).
His Kingdom was already being set up amongst them, though they knew it
not; and ever since those days it has been spreading amongst men. But
He knew how strongly the great enemy of God and man would oppose the
extension of His Kingdom; and how powerful the perversity of man would
be to hinder it; and when His disciples asked to be taught to pray,
these were the words He bade them pray, "Thy Kingdom come" (S. Matt.
vi. 10).
It follows, therefore, that it is a matter of great importance that we
understand clearly the meaning of these words. We cannot suppose for a
moment that our Lord meant that the Kingdom of God is not _come_ at
all in this present time. Because many passages, which have been
already quoted, have assured us that His Kingdom was founded long ago
amongst men. Moreover, He expressly directed His disciples to assure
those to whom they preached, whether they hearkened or not--"The
Kingdom of God is come nigh unto you" (S. Luke x. 9, 11).
What then is the meaning of the prayer, "Thy Kingdom come"?
The Kingdom of God is come already, and men are everywhere "pressing
into it" (S. Luke xvi. 16). But His rule over the hearts of men is
imperfect, and will be so as long as it can be said "We see not yet
all things put under Him" (Heb. ii. 8). Therefore He has taught His
faithful people of every age to lift up this prayer--"Thy Kingdom
come"--that it may be brought to pass that He may rule in all hearts
supreme; that the lands which are still heathen may be brought into
His Kingdom; and that those who now profess to bear His Name may be
"Saints" indeed. And inasmuch as He "loved the Church and gave Himself
for it," not that it might consist of so-called Christians--who in
heart are worshippers of Mammon, and not subjects of the
Crucified--but "that He might sanctify and cleanse it with the washing
of water and the word, that it should be holy and without blemish,"
this prayer--"Thy Kingdom come"--must continue to ascend until He can
"present it to Himself a glorious Church, not having spot or wrinkle
or any such thing" (Eph. v. 25-27). And then at last the cry will be
raised, "The Kingdoms of this world are become the Kingdoms of our
Lord, and of His Christ, and He shall reign for ever and ever" (Rev.
xi. 15).
We are taught in Holy Scripture that faith can move mountains of
difficulty (S. Matt. xvii. 20), and that the prayer of faith has a
power to which God has set no bounds (S. Matt. xxi. 22). And the
surest way to pray in faith is to be ourselves striving for the
fulfilment of our prayers.
Now the King Himself declared the source from which the weakness of
His Kingdom would arise. When He prayed for His little band of
disciples, He added, "Neither pray I for these alone, but for them
also which shall believe on me through their word; that they all may
be one; as Thou, Father, art in Me, and I in Thee, that they also may
be one in us: that the world may believe that Thou hast sent Me" (S.
John xvii. 20, 21). Consequently if we would gain an answer to our
prayer, "Thy Kingdom come," we want to lead Christian men to think
that the saying is true, "A Kingdom divided against itself cannot
stand" (S. Mark iii. 24); and that it is impossible for "The Kingdom
of Heaven" to be strong to win souls for Christ, whilst its subjects
are forming factions and so-called denominations, and are opposing one
another. "Behold how good and how pleasant it is for brethren to dwell
together in unity! For there the Lord commanded the blessing, even
life for evermore" (Ps. cxxxiii. 1, 3).
To re-unite the divided branches of Christ's Holy Church, or even to
heal the divisions amongst God's people in our own land, is a work
which is beyond the power of man to accomplish. But if Christians
would but be persuaded to see the advantages of unity, and to desire
to live up to their high calling as God's children--as the one family
of God--the first step would have been taken which would lead, in
God's own time, to the end in view.
For if the subjects of "The Kingdom of Heaven" only realised their
position, how great would be the answer to this universal prayer, "Thy
Kingdom come!" How would Christ's Kingdom be then advancing in the
world! For His Church would be moving, as one mighty army, against His
foes, and Christ in His members would be indeed going forth,
"conquering and to conquer" (Rev. vi. 2).
May He pardon all that is defective in these pages, and bless them to
the promotion of His glory. May He grant that those who read them may
be strengthened in their own faith, and be themselves prepared for the
great day, when "The Kingdom of Heaven," as we know it, will have
become the Kingdom of Glory; "when there shall be one flock and one
Shepherd" (S. John x. 16); and the daily repeated prayer will have
been fulfilled,
THY KINGDOM COME.
FOOTNOTES:
[31] When it is said that Christ died for the Church, it is necessary
to remember that in His intention the Church included the whole world
(see S. Matt. xxviii. 19). The wilfulness of man in refusing to
believe cannot alter that intention though it spoils the completion of
it. "God so loved the world that He gave His only Begotten Son"--thus
the wideness of His loving intention was set forth--"that whosoever
believeth in Him should not perish" (S. John iii. 16)--thus the
necessity of man's belief, in order that the intention might be
carried out, was announced beforehand.
[32] See marginal note in a reference Bible.
THE END.
_A Prayer for Unity._
O God the Father of our Lord Jesus Christ, our only Saviour, the
Prince of Peace; Give us grace seriously to lay to heart the great
dangers we are in by our unhappy divisions. Take away all hatred and
prejudice, and whatsoever else may hinder us from godly union and
concord: that, as there is but one Body, and one Spirit, and one Hope
of our Calling, one Lord, one Faith, one Baptism, one God and Father
of us all, so we may henceforth be all of one heart, and of one soul,
united in one holy bond of Truth and Peace, of Faith and Charity, and
may with one mind and one mouth glorify Thee; through Jesus Christ our
Lord. _Amen._
(_From the Book of Common Prayer._)
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Transcriber's Note
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capitalisation. All have been left as printed in the original.
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