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 theycall popular attention to facts which have been commonly recognisedonly by scholars. 

But I am aware that their contents will appear novel to many; and toremove this idea some extracts are here given from the Commentaries ingeneral use. 

1. Bishop Wordsworth on S. Matt. Xiii. 3; "This chapter may bedescribed as containing a Divine Treatise on the Church Militant hereon earth. "

2. Dean Alford on S. Matt. Xiii. 52; "The seven Parables compose intheir inner depth of connexion, a great united whole, beginning withthe first sowing of the Church, and ending with the consummation. "

3. The Speaker's Commentary on S. Matt. Iii. 2; "It--the Kingdom ofHeaven--signifies the promised Kingdom of the Messiah. Hence theexpectation of the Messiah is spoken of as a _waiting for the Kingdomof God_. Our Lord, adopts the expression and frequently employs it todenote 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 Kingdomof 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 ofHeaven, the great doctrine of the Atonement should be forgotten. Suchan idea is refuted by the words of Holy Scripture. For not only is thePreaching of our Blessed Lord, before He suffered, thus described--seeS. Mark i. 14--but also the teaching of S. Paul, in later years, whogloried 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 thatKingdom, into which our Lord and Saviour Jesus Christ has called us. May they lead many to desire the fulfilment of His last prayer for usbefore His Passion, "That they all may be one. " And may every word inthis little book, which is not in accordance with God's will, bepardoned, 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 shallbelieve on ME through their word; that they all may be one; as THOUFATHER art in ME, and I in THEE, that they also may be one in US; thatthe world may believe that Thou hast sent ME. _"--S. John xvii. 20, 21. 

"_When THOU hadst overcome the sharpness of death: THOU didst open theKINGDOM 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 publicministry, the Jewish nation was startled with the cry, "The Kingdom ofHeaven is at hand" (S. Matt. Iii. 2). 

Such was God's call to His people of old time, to prepare themselvesto take part in the fulfilment of the promises, on which their faithand hopes were founded. The fulness of the times had come; and Christ, the long-promised and long-expected Saviour and King, was nigh athand. 

And ever since that day, as the good news of the Kingdom has spreadfrom land to land, it has been the portion of the Lord's people toendeavour to realise their high position in that Kingdom, and todischarge their duties loyally to their Heavenly King. 

But the words--"The Kingdom of Heaven"--are apt to lead away thethoughts from the present to the future, from this world to a betterone. And since men are not in Heaven now, but are surrounded withearthly cares and troubles, there is danger lest they should forget orbe ignorant of the intimate connection which these words have withtheir daily life as Christians, and with its duties, privileges, andblessings. 

And yet the practical importance of this subject to Christian men andwomen will be seen clearly after a moment's consideration. For anyone, who is at all acquainted with the words of Holy Scripture, willrecall to mind at once the frequent reference to "The Kingdom ofHeaven" in the Gospels. And though it will probably seem a somewhatstartling assertion to most persons, yet it is nevertheless a trueone, that from the day when our Lord began His public ministry, untilHe ascended into Heaven, His teaching was almost wholly occupied withthis one subject--"The Kingdom of Heaven. " And it is the purpose ofthe following pages to bring together the various statements aboutit, in such a way as to lead to a clear understanding of "The Kingdomof Heaven"--what it is--and of our position in this Kingdom, with itspresent 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 aKingdom--a King to rule over it; subjects to be ruled; and a placewhere they dwell. And since it is necessary, if we would enquire intothe nature of "The Kingdom of Heaven, " first of all to understandclearly who is the King, and who and where are His subjects, let usbegin with taking a general view of these chief points; and thenafterwards enter more fully into the consideration of the variouspassages of Holy Scripture which describe the details of the Kingdom. 

The Jews expected the Messiah as their King. And when the Wise Mencame from the East, and asked "Where is He that is born King of theJews" (S. Matt. Ii. 2), we read that King Herod referred their enquiryto those who were learned in the Scriptures, in this form, "Hedemanded of them where Christ"--i. E. Messiah, The AnointedOne[1]--"should be born" (S. Matt. Ii. 4). And that there should be nodoubt at all about the person of the King, so long expected, God inHis providence had arranged that one should go before Him to announceHis coming. For John the Baptist acted as a herald going before aking, proclaiming his approach. And this was the proclamation, "Repentye; for the Kingdom of Heaven is at hand" (S. Matt. Iii. 2). And thenthe Herald declared that he was come as foretold by the prophetIsaiah, and that the people must prepare at once to receive theirKing, saying, "I am the voice of one crying in the wilderness, Makestraight 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 Baptistdefined the exact time in the world's history when this Kingdom tookits rise. And our Lord afterwards called express attention to this, saying, "The Law and the Prophets were until John: since that time theKingdom of God is preached, and every man presseth into it[2]" (S. Luke xvi. 16). And because John was only the Herald going before, andwas not himself enrolled as a subject of the Kingdom, He added, (afterreferring to the greatness of John the Baptist), "Notwithstanding, hethat 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 theproclamation of John the Baptist; and, therefore, we know for certainthat the Lord Jesus Christ, whose coming he proclaimed, is the King ofthis Kingdom. 

This is the great truth which forms the foundation of all the teachingof the New Testament; and it is of the utmost importance to have aclear idea of it. The Lord Jesus Christ came to be the Saviour of theworld by becoming King of a spiritual Kingdom of grace and blessing, whose subjects were to be purchased and redeemed by His own Blood shedupon the Cross. He was not merely the greatest of God-inspiredteachers: but He came to found God's Kingdom upon earth, and to rulein love over the hearts of men of all nations and ages, and thusprepare them for life everlasting. And when Nicodemus, one of therulers of the Jews, thus addressed Him, "We know that thou art ateacher come from God, " He at once endeavoured to lead him to graspthis truth, by the abrupt reply, "Verily, verily, I say unto thee, Except a man be born again, he cannot see the Kingdom of God;" andagain, "Except a man be born of water and of the Spirit, he cannotenter into the Kingdom of God" (S. John iii. 2-5). In other words, menmust not merely listen to His teaching; but they must have their eyesopened to see Him as the promised King, and receive the principle of anew Life as His subjects; or, else, His coming would be in vain. 

Taking now as our starting-point the great truth that the Lord JesusChrist came to found a Kingdom, our next enquiry must be respectingthe 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 andPharisees was for this, "Ye shut up the Kingdom of Heaven against men;ye neither go in yourselves, neither suffer ye them that are enteringto go in" (S. Matt. Xxiii. 13). They would not themselves enter thisKingdom by accepting Him as Christ the King; and they hindered othersfrom doing so. The Jews had thought themselves to be the subjects ofGod, whilst all the rest of the world were castaways. But from thesewords, as well as from those referred to above, which were spoken toNicodemus, we conclude that the subjects of Messiah's Kingdom arethey, and only they, who "believe and confess that Jesus is theChrist, the Son of God" (1 S. John iv. 15, v. 1), and, having thusaccepted Him as their King, have been admitted by a formal act intoHis 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 enterinto it. But the call to enter Messiah's Kingdom was not to beconfined to the Jews. It was to be published far and wide throughoutthe world. 

The Prophets had foretold a day when "The Gentiles shall come to Thylight, and kings to the brightness of Thy rising" (Isaiah lx. 3), andthat "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 thehomage 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 fullsalvation was henceforth placed within the reach of all the nations ofthe world without distinction. And thus it came to pass that, in afteryears, the Apostles addressed their converts, taken equally fromamongst Jews and Gentiles, in such words as these, "God hath calledyou unto His Kingdom and glory" (1 Thess. Ii. 12); God "hathtranslated us into the Kingdom of His dear Son" (Col. I. 13). 

In other words, "The Kingdom of Heaven" is a real Kingdom, though aspiritual and heavenly one. The Lord Jesus Christ is King, and allthe 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 andbeen admitted as His subjects. 

"The Kingdom _of_ Heaven" is not as yet _in_ Heaven, so far as itssubjects are concerned. It is true that the King Himself has ascendedHis throne in Heaven. And as members of Christ we share in some degreein the exaltation of our Head, so that S. Paul does not hesitate tosay of the Lord's people here on earth, God "hath raised us uptogether and made us sit together in heavenly places in Christ Jesus"(Ephes. Ii. 6). But such words seem to apply to that part of ournature to which our hopes and affections belong. So far as our dutiesand difficulties are concerned, we are still surrounded with earthlytemptations. We are still in a state of trial here, however much wemay be looking for and longing after our home. And Heaven will not beopened to receive the subjects of "The Kingdom of Heaven" until theGreat Day, when they will be welcomed with the words, "Come, yeblessed 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 Hedeclared plainly to Pilate when he questioned Him about Himself. Butfor 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 warringagainst evil. 

We can now express in few words the chief points respecting the natureof that "Kingdom of Heaven" which John the Baptist, in his office asHerald, proclaimed to be "at hand. "

The Lord Jesus Christ came to found a Kingdom. He is the King of "TheKingdom of Heaven. "

All who will accept Him as their King--all the men and women andlittle children in the world, of every land and of every age--may beadmitted as the subjects of "The Kingdom of Heaven. " For "He died forall" (2 Cor. V. 15). 

And "The Kingdom of Heaven, " though it is a spiritual and heavenlyKingdom, is as yet here on earth, and will not be in Heaven, until thesubjects of the King have been tried and found faithful, and thenumber of the elect shall be accomplished. 

It follows that the statements of Holy Scripture respecting "TheKingdom of Heaven, " which are to be considered in the following pages, refer not merely to the world to come--to that which we commonlyunderstand by the word Heaven--but to that Kingdom which has beenfounded here on earth; and into which, as Christians, we have beenalready called. And the subject becomes of infinite importance to usall, when it is understood that "The Kingdom of Heaven" is, at thispresent time, that Kingdom of grace in which we may obtain salvationthrough our Lord and Saviour Jesus Christ. He has called us all to besubjects of this Kingdom now, that, by obtaining a share in Hisprecious merits, we may be brought into a state of present salvation;and that, by continuing in this state through His grace, we may berecognised as His subjects in that great day, when the Kingdom ofGrace will have become the Kingdom of Glory Everlasting. 

FOOTNOTES:

[1] Christ is the Greek word which corresponds with the Hebrew wordMessiah, meaning "The Anointed One. " Amongst the Jews three classes ofmen were anointed to their official duties--Prophets, Priests, andKings. And the name "Messiah" implied that they expected the Delivererto bear office in these ways; and especially as King, the highest ofthese offices. 

[2] In a similar passage of S. Matthew the difficult expressionoccurs, "The Kingdom of Heaven suffereth violence, and the violenttake it by force" (S. Matt. Xi. 12); but the meaning seems to be thesame. Our Lord was calling attention to the fact that the expectedKing had come and His Kingdom was open to the eager zeal of such aswould 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 sentto proclaim to the world that "The Kingdom of Heaven" was at hand, andto point out the King. And as soon as the Herald had raised theexpectation of men by the proclamation of the coming Kingdom, our Lordbegan His public ministry, the great object of which was the foundingof His Kingdom for the salvation of the world. And, as S. Matthewtells us, He "went about all Galilee teaching in their synagogues andpreaching the Gospel of the Kingdom" (S. Matt. Iv. 23); or, as S. Markrelates, "After that John was put in prison, Jesus came into Galileepreaching the Gospel of the Kingdom of God, and saying, The time isfulfilled, and the Kingdom of God is at hand; repent ye, and believethe Gospel" (S. Mark i. 14, 15). 

Thus the King took up and continued the message of His Herald, onlyadding to John the Baptist's preaching of repentance the call tobelieve the Gospel--to have faith in the good tidings which He came totell of the Kingdom of Heaven and of God. And from this time to theend of His ministry we find that the Gospel of the Kingdom was thecontinual subject of His teaching. Thus S. Luke records that Hedeclared once to a multitude which would detain Him, "I must preachthe 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 passafterward that He went throughout every city and village, preachingand showing the glad tidings of the Kingdom of God" (S. Luke viii. 1). And then, after a while, "He called His twelve disciples together, andgave 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). Andhaving thus spent the years of His public ministry in publishing thegood news of the Kingdom, He declared towards the end of it, as He wasforetelling to His disciples the signs of His future coming tojudgment, "And this Gospel[3] of the Kingdom shall be preached in allthe 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 runsthrough the Bible. As soon as Adam fell from his high estate as God'schild, the Deliverer was promised, "who should bruise the serpent'shead" (Gen. Iii. 15). Ages passed with only a dim hope of a comingSaviour; until at length God gave to Abraham the distinct promise thatthe Deliverer should arise from his posterity; saying, "In thy seedshall all the families of the earth be blessed" (Gen. Xxii. 18). Again ages passed; and David was raised up from amongst thedescendants of Abraham, and of the predicted tribe of Judah, and tohim the promise was made, "Thine house and thy kingdom shall beestablished for ever before thee; thy throne shall be established forever" (2 Sam. Vii. 16). We know that princes of the family of Davidsucceeded one another on the throne for 450 years, until the Jews werecarried into captivity; but we learn from the Psalms that it had beenrevealed to David himself that this promise was not to be fulfilled inany such earthly and temporal manner. And his faith and hopes areexpressed continually in glowing words, describing a Kingdom ofMessiah, which should be universal and without end, a Kingdom ofrighteousness and peace. 

Thus in Psalm ii. The nations of the world are represented inrebellion against God and the Messiah. "Why do the heathen rage, andthe people imagine a vain thing? The kings of the earth setthemselves, and the rulers take counsel together, against the Lord, and against His Anointed" (Ps. Ii. 1, 2), i. E. Messiah--Christ. Andthen the decree of the universal sovereignty of Messiah isproclaimed: "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 shallgive Thee the heathen for Thine inheritance, and the uttermost partsof the earth for Thy possession" (Ps. Ii. 7, 8). Then in Psalm xxii, after the mysterious sufferings of Messiah have been set forth, HisKingdom is again proclaimed as universal: "All the ends of the worldshall remember and turn unto the Lord; and all the kindreds of thenations shall worship before Thee" (Ps. Xxii. 27). And, to pass overother passages, in Psalm lxxii. Messiah's everlasting reign ofrighteousness and peace is described in glowing words: "They shallfear Thee as long as the sun and moon endure, throughout allgenerations. In His days shall the righteous flourish; and abundanceof peace so long as the moon endureth. All kings shall fall downbefore Him; all nations shall serve Him. His Name shall endure forever; and men shall be blessed in Him; all nations shall call Himblessed[4]" (Ps. Lxxii. 5, 7, 11, 17). 

Many years passed; and then Isaiah proclaimed in prophecy, "Behold aKing shall reign in righteousness" (Isai. Xxxii. 1); and in many aglowing passage described the peace and glory of His Kingdom. AndJeremiah yet more clearly announced, "Behold the days come, saith theLord, that I will raise unto David a righteous Branch, and a Kingshall reign and prosper, and shall execute judgment and justice in theearth. In His days Judah shall be saved, and Israel shall dwellsafely; and this is His name whereby He shall be called, The Lord ourRighteousness" (Jer. Xxiii. 5, 6). And Daniel was directed to explainthe king's dream, as a vision of earthly empires, which should beoverpowered "by the Stone cut out without hands;" for "the God ofHeaven shall set up a Kingdom which shall never be destroyed; and theKingdom shall not be left to other people, but it shall break inpieces and consume all these kingdoms, and it shall stand for ever"(Dan. Ii. 44, 45). And Zechariah sang, "Rejoice greatly, O daughter ofZion; shout, O daughter of Jerusalem: behold, thy King cometh untothee" (Zech. Ix. 9). 

Many years were yet to pass before the fulfilment of these promisesshould be commenced, through the setting up of the everlastingsovereignty of Messiah. But at last the fulness of time was come; andthe Angel Gabriel appeared to the Virgin Mary at Nazareth, and afteraddressing her as the favoured mother of Messiah, declared of her Son, "He shall be great, and shall be called the Son of the Highest; andthe Lord God shall give unto Him the throne of His father David; andHe shall reign over the house of Jacob for ever, and of His Kingdomthere shall be no end" (S. Luke i. 32, 33). 

This then was the Gospel--the Gospel of the Kingdom--the Gospel ofGod. The good news was published abroad that the long-promised King ofthe seed of David was come. Messiah's Kingdom was to be set up; andall men were invited to enter in and be saved. 

The King Himself went forth to preach the good news, and to describeHis Kingdom and the character of His subjects. But by what means couldHe persuade the people that He was their King? We often wonder thatthe Jews were so slow to believe in Him; but perhaps we do not realisetheir difficulties. There was one great obstacle which stopped allbut a very few from accepting Him. And it was this. "The Kingdom ofHeaven" which He preached as the Kingdom of Messiah was altogetherdifferent from anything which they had expected, because it was aspiritual Kingdom. No doubt the words of the Psalmist and of theProphets 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 wouldhave been ready to become His subjects. But it was not so. Theyexpected a conqueror to free them from the yoke of their enemies. Andthe enemies which He came to conquer were spiritual--the great enemyof the whole human race--not the earthly foes of the one race ofIsrael. They expected the glory and pomp which are the outward signsof the authority to rule; and they could not understand the positionwhich 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 reasonof the small success which followed the preaching of the Gospel of theKingdom. Only a spiritual power can move men in spiritual things, anda man must first give himself up to the guidance of the Holy Spiritbefore He can take in spiritual truths. If men resist the teaching ofGod, no evidence will move them. "If they hear not Moses and theProphets, neither will they be persuaded though one rose from thedead" (S. Luke xvi. 31). "The Kingdom of Heaven" could not be set upuntil the Holy Ghost was given[5], because the Jews were not preparedto accept Messiah as the King of a spiritual Kingdom; and only theHoly 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 unwillinghearts; and was compelled to "upbraid the cities wherein most of Hismighty 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 inHis arguments with the Jewish rulers in proof of His claims upon theirhearts. The first was the direct testimony of John the Baptist: "Yesent 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 theLamb of God" (S. John i. 29). And he declared that he knew Him inconsequence of the visible descent of the Holy Ghost upon Him at Hisbaptism; and (said he), "I saw and bare record that this is the Son ofGod" (S. John i. 34). The other evidence was "greater witness thanthat of John, " namely, the miracles which He wrought, for (said He)"the works which the Father hath given Me to finish bear witness of Methat the Father hath sent Me" (S. John v. 36); and "though ye believenot Me, believe the works" (S. John x. 38). Other kinds of evidencewere also employed; such as the direct testimony of the Father in thevoice from Heaven, and in the immediate answers to prayer in theworking of His miracles--"The Father Himself which hath sent Me, hathborne witness of Me" (S. John v. 37)--and also, the statements of HolyScripture, describing His person and His work so clearly that He couldsay to the Jews, "Search the Scriptures; for they are they whichtestify of Me" (S. John v. 39). But we know the result. All theevidences were in vain. The Jews in general refused to believe in Himas their King. The ruling classes not only rejected Him, but they alsohindered others from acknowledging Him. So that He cried out againstthem, "Ye shut up the Kingdom of Heaven against men; for ye neither goin 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 smallband of disciples professed their faith in Him. "Whom do men say thatI am?" He asked them once; "and they said, Some say John the Baptist;some Elias; and others, Jeremias or one of the Prophets. " Noneaccepted Him as Messiah, their King. "But whom say ye that I am?" Hewent on to ask; "and Simon Peter answered and said, Thou art theChrist, the Son of the living God" (S. Matt. Xvi. 13-16). So alsoNathanael, the "Israelite indeed, " boldly proclaimed his belief:"Rabbi, Thou art the Son of God; Thou art the King of Israel" (S. Johni. 49). And there was one bright flash of enthusiasm which carried allalong exultingly to welcome Him on His last visit to the Holy City;when the crowds spread branches of the palm-trees, and cried, "Hosannato the Son of David: blessed is He that cometh in the name of theLord" (S. Matt. Xxi. 9). "Blessed be the King that cometh in the nameof 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 Jerusalemthat the rulers of the Jews took the Lord Jesus, and having condemnedHim in their own council for blasphemy, for professing Himself to beMessiah--"the Christ"--"the Son of God" (S. Luke xxii. 67-71), theycharged Him before the Roman governor with treason, for saying "thatHe 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 theearthly side of the spiritual crime, for which they had themselvescondemned Him. If He was Messiah, He was their King. They condemnedHim for professing to be Messiah; a charge on which no civil tribunalcould give judgment. But professing to be Messiah, He professed to beKing; and this they represented as an offence against the state, andto be punished accordingly. And the result was, that by the Providenceof God He was not stoned to death, as was His first martyr Stephen, onthe charge of blasphemy; but He was handed over to the civil power tobe crucified for treason, as claiming to be King. And it came to pass, that after their persistent rejection of Him, the Jewish rulers werecompelled to see Him acknowledged upon the cross as their King, in thewords of the superscription containing the charge on which He wascondemned. His cross became His throne, with His title above it, "Jesus of Nazareth, the King of the Jews" (S. John xix. 19). Fitthrone for Him who was "obedient unto death, even the death of thecross. Wherefore God also hath highly exalted Him, and given Him aname above every name, that at the name of Jesus every knee shouldbow" (Phil. Ii. 6-10). And all the efforts of the Jews to alter itwere in vain. Pilate at length was firm: "What I have written, I havewritten" (S. John xix. 22). 

Thus seemed to end the Kingdom which our Lord and His disciples hadbeen inviting men to join. They could preach no more the Gospel of theKingdom, for the King was put to a shameful death. "The chief priestsand our rulers delivered Him to be condemned to death, and havecrucified Him. But we trusted that it had been He which should haveredeemed Israel" (S. Luke xxiv. 20, 21). So spake even the disciplesin 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. Itis not limited to the preaching of the great doctrine of theAtonement, but it refers to the general purpose for which Christ came;which was, to gather all the world into His Kingdom of grace andsalvation. See Bishop How's Commentary on the Gospels, under S. Lukeviii. 1. (Publ. By S. P. C. K. )

[4] See this very skilfully drawn out in a little devotionalCommentary 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 buta necessary step in its formation. The King was crucified in weakness, only to be "declared to be the Son of God with power by theresurrection from the dead" (Rom. I. 4). And the reason for Hishumiliation has become clear to us, as expressed in the familiarproverb, "No cross, no crown. " The way to His exaltation upon thethrone of His Kingdom led by the cross. His Kingdom must be "purchasedwith His own Blood" (Acts xx. 28). He must "suffer for sins, that Hemight bring us to God" (1 Pet. Iii. 18). 

But the question now arises, What sort of Kingdom was it that Heoffered unto men when He preached to them the Gospel of the Kingdom?Has He enabled us to form, from His own recorded words, a definiteidea of the nature and character of "The Kingdom of Heaven"?

For the answer we turn naturally to His Parables; because the form ofteaching which He most commonly employed was that which is known bythe name of Parable. And we find that fully half of them were Parablesof the Kingdom; that is to say, they either begin with the words "TheKingdom of Heaven is like unto" such and such things; or they containsome distinct reference to it. And as the first two of these Parableswere interpreted to the disciples, we are left in no doubt as to thegeneral meaning of them all. 

The Parables of "The Kingdom of Heaven"[6] may be divided into twodivisions. Those of the first division relate in a general manner to"The Kingdom of Heaven" or "The Kingdom of God, " under its variousaspects, which will be set forth more fully in subsequent chapters;some parables describing the Kingdom as it may be seen on earth; someexpressing the inward spiritual reign of the King over the hearts ofmen; and others teaching that those who fail to use theiropportunities as subjects of it here, will lose the glory of sharingin its perfect state hereafter. And the Parables of the seconddivision relate to certain special circumstances which affect theposition of its subjects. 

The first division consists of the seven Parables collected togetherin S. Matt. Xiii; and begins with the Parable of "The Sower, " whichwas one of those which our Lord Himself explained. "Hear ye theParable of the Sower. When any one heareth the Word of the Kingdom, and understandeth it not, then cometh the wicked one and catcheth awaythat which was sown in his heart" (S. Matt. Xiii. 18, 19). The goodnews about "The Kingdom of Heaven" falls like seed. They who hearabout 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 andthoughtlessness carry off, at once, "that which was sown in hisheart. " Others desire to live as subjects of the Kingdom here, and beprepared for its perfect state hereafter, only they are like stonyground, or as soil which is foul with weeds and thorns; they cannotstand against the scorching heat of temptations or petty persecutions, or else the cares and riches of this world choke the word and makethem unfruitful. Whilst other men accept the good news of the Kingdomof Jesus Christ, and bear fruit, by living as useful subjects of theirKing (S. Matt. Xiii. 18-23). 

The next Parable--"The Tares"--is a very striking one, because itdescribes the state of "The Kingdom of Heaven" as being completelydifferent from what men would have expected. It was the Lord's ownaccount beforehand of the sad outward appearance of His Kingdom. Itdescribed the work of God as being maliciously injured and marred bySatan, so that good and bad would be found together side by side, soclosely intermingled that it would be impossible to separate them, orto distinguish between them. And the separation would not be madeuntil the end of the world, however much men might wish to make it atonce (S. Matt. Xiii. 24-30, 36-43). 

We may well pause here for a moment to think about the meaning ofthese words. Our Blessed Lord was preaching the Gospel of the Kingdom. And when He began to describe the Kingdom which He came to found, Hetold His disciples at once that it would be very far from being aperfect state, such as some might dream of. They must expect to seeevil growing wild in it, like weeds in a field of corn. There would bebad subjects as well as good; and there would be no means ofseparating them. And as long as this world should last, the outwardappearance of "The Kingdom of Heaven" would be like a field of wheatand tares growing together. 

At the same time He encouraged His disciples with the prospect ofboundless success. In the next Parable--"The Grain of MustardSeed"--He described, prophetically, the outward spread of His Kingdomfrom very small beginnings, until the nations of the world should findshelter within it. For though nothing could be less promising ofsuccess than the first beginnings of "The Kingdom of Heaven, " yet, asa spreading tree may rise from the smallest seed, even so should HisKingdom extend its branches through the world (S. Matt. Xiii. 31, 32). 

And this was not their only ground for encouragement and hope. Forthis description of the outward extension of the Kingdom, taken byitself, gives a very imperfect idea of its character. He taught themthat "The Kingdom of Heaven" would exert a spiritual power over thehearts of men. It would be like leaven working in the meal. It wouldchange the hearts of its subjects. The effect would be such as wasafterwards 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 workinguntil the whole mass of the meal in which it is hid is leavened, evenso He would lead us to understand that one heart truly leavened withthe Gospel of the Kingdom will affect others; and that, silently andunnoticed, it will extend until it works a moral change in the stateof the whole world (S. Matt. Xiii. 33)[7]. 

He then went on to describe that as the Kingdom extended, men wouldbegin to find out its value; and for the saving of their souls wouldgladly give up their worldly prospects. "The Hidden Treasure" and "ThePearl of Great Price" set forth the priceless value of "The Kingdom ofHeaven. " The rights and privileges of citizenship are worth more thanall the world besides. These two Parables are alike in that bothexpress the great worth of that of which the Gospel tells, viz. Thesalvation won by our King and Saviour Jesus Christ, and given to thesubjects of His Kingdom; but they differ in describing different waysin which men may find it out. One man will find it like a hiddentreasure, as we should say by chance (S. Matt. Xiii. 44). So the womanof Samaria found the long-expected Saviour, when she had only gone tofill her pitcher at the well (S. John iv. 28, 29). Others will have tosearch diligently with the earnest desire to find out "what is truth, "and the truth will be brought home to their souls only after long andpatient seeking. Like as it happened to S. Paul, who had long beenseeking for "The Pearl, " in being more excessively zealous toward God, but who found it not, until the Voice "Why persecutest thou Me" (Actsix. 4) brought him to Jesus Christ. Furthermore, these two Parablesboth set forth this truth: that, if men wish to gain the pricelessblessings of "The Kingdom of Heaven, " they must be ready, as S. Paulwas, 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, weare carried on in the last Parable of the series--"The Draw-net"--tothe end of this present world. "The Kingdom of Heaven" is described ascatching 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 andseparation will be made. The evil will be cast away. The good will bepreserved, and admitted to their reward of joy and glory everlasting(S. Matt. Xiii. 47-49). And "The Kingdom of Heaven" being perfected atlength, and "not having spot or wrinkle or any such thing" (Ephes. V. 27), will be seen as the glorious Kingdom of righteousness and peacedescribed in the glowing words of prophecy. 

Such is the account given by our Blessed Lord of "The Kingdom ofHeaven. " In the above Parables we see its nature and characterdescribed, from its foundation to the end of this present world. FromHis own words we learn its history. There is, first, the sowing of theseed; then the apparent spoiling of the design by the intermixture ofevil with the good; then the Kingdom is seen to have a power of rapidgrowth and extension, and a leavening influence over the hearts ofmen; then its value is declared to be so priceless, that men will giveup all things for its sake; and lastly, we are told of a day when allevil will be purged out, and it will become a glorious and perfectKingdom. But with the exception of this one faint glimpse ofeternity, there is not a word in all these Parables respecting what wecommonly understand by the term "Heaven. " "The Kingdom of Heaven" ishere on earth, and belongs to this present time. It was the will ofour Lord to describe His Kingdom as we know it, in its presentimperfect state here on earth, in which men have temptations andduties, as well as great privileges and blessings. Whilst of thefuture condition of His Kingdom in glory, very little has beenrevealed. 

But besides this general description of "The Kingdom of Heaven, " wefind other Parables which describe various circumstances relating tothe rejection of the Kingdom by the unbelieving, or affecting theposition of those who have become its subjects. 

For instance, the Apostle Peter was doubtful how often a brothershould be forgiven, and our Lord spoke the Parable of "The UnmercifulServant, " teaching that the subjects of His Kingdom, being themselvesin a state of forgiveness, would forfeit all their blessings if theydid not unreservedly forgive their brethren. The debt of sin whichthe King has already forgiven His subjects, in admitting them into astate of salvation, is as it were "ten thousand talents. " The debtincurred by any offending brother is but as "an hundred pence" incomparison (S. Matt. Xviii. 21-35). 

Again, in the Parable of "The Labourers in the Vineyard" He taughtthat 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 turnsand is accepted at the last. The King cannot do otherwise than what isright. "At the eleventh hour" a labourer may be taken on, and receivehis reward. And, on the other hand, one who might have been first inthe Kingdom of glory and reward may fall away through an evil spiritof self-glorification, and become last of all (S. Matt. Xx. 1-16). 

Three Parables follow which were spoken with special reference to theJewish rulers, the Priests, and Scribes, and Pharisees. The first ofthese--the Parable of "The Two Sons"--seems to have been spoken to winthem over to a knowledge of their sin and danger, and, if it might bepossible, to induce them to accept the Gospel of God, and to enter theKingdom. The Son in the Parable who at first said, "I will not, ""afterward repented and went. " Even so, the bold and opentransgressors of the law were being won over to repentance, and wereentering 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 andothers who made good profession of zeal for God's service "trusted inthemselves that they were righteous" (S. Luke xviii. 9), and beingsatisfied with the mere profession, "rejected the counsel of Godagainst themselves" (S. Luke vii. 30). And He thus sorrowfully yetfirmly 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 wasincreased. The consequence was, that the next Parable of "The WickedHusbandmen" declared the miserable end which would certainly come uponthem in judgment. The Kingdom of God was set forth under the figure ofa vineyard--a figure which must have been familiar to them from itsfrequent use in the Old Testament (Psalm lxxx. 8-16; Isaiah v. 1-8)--and the husbandmen, instead of protecting their master'sinterests, were represented as beating his servants and slaying hisson. What, asked the Lord Jesus, will he do with them? And theyanswered, to their own condemnation, "He will miserably destroy thosewicked men, and will let out his vineyard unto other husbandmen. " AndHe 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 nationbringing forth the fruits thereof" (S. Matt. Xxi. 33-43). 

The enmity of the rulers now reached its highest pitch. "They soughtto lay hands on Him, but they feared the multitude, because they tookHim for a prophet" (S. Matt. Xxi. 46). And as they had now clearlydetermined to reject the idea of the Kingdom, which He had come tofound, the Parable of "The Marriage of the King's Son" was spoken, describing the call of others into the privileged position which theydespised. "Jesus answered and spake unto them again by Parables, andsaid, The Kingdom of Heaven is like unto a certain king which made amarriage for his son. " And when the invited guests refused to come, "The king was wroth, and sent forth his armies and destroyed thosemurderers. Then said he to his servants, The wedding is ready, butthey which were bidden were not worthy. " Who then should be admittedto the feast? Those from the highways. The Gentiles from far and wideshould be called to take the place which the Lord's own people refusedto enjoy (S. Matt. Xxii. 1-10). 

Two other Parables of "The Kingdom of Heaven" remain to beconsidered--"The Wise and Foolish Virgins" and "The Talents"--both ofwhich describe the judgment which the subjects of the Kingdom must beprepared to meet at the last day. The lessons to be learned from themare plain. The foolish virgins, who were shut out at the last becausetheir lamps had gone out, are a warning to all who profess the faithof Christ and have once been earnest in the spiritual service of God. They are represented as being shut out, not for profanity andwickedness; but for spiritual negligence--for not seeking to keep upthe supply of grace through prayer and holy ordinances rightly used. Empty lamps were useless. So our Lord warned His future subjects thatmere profession of faith and mere outward ordinances, without theSpirit, would be equally useless in preparing them to meet His comingat the Great Day (S. Matt. Xxv. 1-13). 

As the Parable of "The Ten Virgins" is a warning against spiritualnegligence, so the Parable of "The Talents" teaches the danger ofneglecting the outward service of the King. The powers andopportunities of usefulness which He has given to His subjects, Hewill expect them to use. All must work according to their talents, orbe 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 describethe nature and conditions of "The Kingdom of Heaven" in its presentimperfect state. But to these is added a description, in words ofstriking clearness, of the day when this present Kingdom of grace andtrial will be transformed into, and replaced by, the Kingdom of gloryand reward; "When the Son of Man shall come in His glory, and all theholy angels with Him; and before Him shall be gathered all nations;and He shall separate them one from another, as a shepherd divideththe sheep from the goats; and He shall set the sheep on His righthand, 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 titleplainly of Himself. "Then shall the King say unto them on His righthand, Come, ye blessed of My Father, inherit the Kingdom prepared foryou from the foundation of the world" (S. Matt. Xxv. 31-34). 

Thus the full meaning of the words "The Kingdom of Heaven" is unfoldedin the Gospels. It is a Kingdom upon earth, springing from smallbeginnings, but intended to include the whole human race within itsinfluence. It is the Kingdom of God, and yet imperfect, through themalice of the Evil One, who is ever striving to spoil God's work. Andwhilst in the world it is not of the world, but wholly spiritual anddivine in its origin. For God is ruling over the hearts of itssubjects. And His rule working and spreading secretly, like leavenchanging the meal, is intended in His loving purpose to convert thewhole world unto obedience to Himself. 

Thus we see that "The Kingdom of Heaven" is described as being thatstate of grace and probation into which Christ's people are called atthe 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 areled to think that a day will come when this present imperfectcondition of His Kingdom will be brought to an end; when those whohave been tried and found worthless will be cast out; and "The Kingdomof Heaven" as we know it, having been purged of all evil, will becomethe Kingdom of His glory and joy. 

And when this shall come to pass, all the predictions respectingMessiah's Kingdom will at length be realised. "The everlastingKingdom" (2 Peter i. 11) ordained "before the foundation of the world"(Ephes. I. 4), will then have embraced all nations, so that "the earthshall be full of the knowledge of the Lord, as the waters cover thesea" (Isaiah xi. 9). Then will the reign of righteousness and peaceof Him, who is "the Lord our Righteousness" (Jer. Xxiii. 6), appear inall its perfect beauty. God's "people will be all righteous;" and"inherit the land for ever" (Isaiah lx. 21), even "the inheritance ofthe saints in light" (Col. I. 12). And Christ, being at length inevery sense "the Prince of Peace" (Isaiah ix. 6), when no foe will beleft to be subdued, and "they shall not hurt nor destroy in all Myholy mountain" (Isaiah xi. 9), will then be proclaimed "King of Kingsand 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 nowimperfect in His rule will have been set right; through the conversionof the heathen, the repentance of the ungodly, and the sanctificationof all who "neglect" not "so great salvation" (Heb. Ii. 3). 

The number of the elect will be accomplished. The Son will "havedelivered up the Kingdom to God, even the Father;" God will be "all inall" (1 Cor. Xv. 24, 28). 

FOOTNOTES:

[6] To prevent any doubt arising in the mind of the reader, it may bewell to state that the expressions "Kingdom of Heaven" and "Kingdom ofGod" are used indiscriminately and with the same meaning in theseParables. 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 "TheKingdom 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 asymbol of evil, some have interpreted this Parable in a very differentmanner. But the meaning assigned to it above is in accordance withancient interpretation; and the other explanation is involved indifficulties. For, if the leaven represents a corrupting influence, the Parable would describe the Kingdom of Heaven either as having anevil effect upon the world, or else as progressing itself towardscorruption till the whole is corrupted. 

[8] The Jewish people and their rulers had formed God's Kingdom uponearth in ancient times; and they were still His chosen people, whowould naturally continue to form a part of His Kingdom, now that itwas to be extended so as to embrace the world. But the privilegeswhich they despised they would lose; and others who valued them wouldgain 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 beenborn within its limits, and who submit to its laws and accept itsking. But when we enquire into the teaching of our Lord about thesubjects of "The Kingdom of Heaven, " we are met at once with thedifficulty that, in the days of His earthly ministry, the Kingdom wasnot yet founded[9]. The King was only preparing the way for HisKingdom to be set up. And there is necessarily a great differencebetween joining a Kingdom in the act of being founded, and being bornunder its laws and within its limits. 

Consequently with respect to His teaching about the Subjects of "TheKingdom of Heaven, " two things have to be considered. First, theconditions 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 ofthe character and life of the true subjects of "The Kingdom ofHeaven. " For as He "went about all Galilee preaching the Gospel of theKingdom, there followed Him great multitudes of people. And seeing themultitudes, He went up into a mountain: and when He was set, Hisdisciples came unto Him: and He opened His mouth, and taught them, saying, Blessed are the poor in spirit, for theirs is the Kingdom ofHeaven" (S. Matt. Iv. 23-v. 3). Thus He began the Sermon on the Mountby declaring the blessedness of His subjects, though they would bevery different from those whom the world commonly counts blessed. Andthe last Beatitude ended, as the first began, with distinct referenceto the Kingdom, "Blessed are they which are persecuted forrighteousness' sake; for theirs is the Kingdom of Heaven" (S. Matt. V. 10); as though to make it clear to His hearers that the blessednessspoken of throughout all the verses was connected with His Kingdom. 

He then addressed those who, in their hearts, accepted Him, as "thesalt 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 saltwhich should preserve the world from corruption; and the light whichshould lead men to "glorify their Father which is in Heaven" (S. Matt. V. 16). 

Having thus described, at the beginning of His Sermon, the generalcharacter and office of the subjects of His Kingdom, our Blessed Lordwent on to answer a question, which would doubtless arise in the mindsof His hearers. Would the Kingdom of which He spoke destroy, or beopposed to the Law, under which God's People had lived from ancienttimes? The answer was most distinct: "Think not that I am come todestroy the Law and the Prophets; I am not come to destroy, but tofulfil. Whosoever therefore shall break one of these leastcommandments, and shall teach men so, he shall be called the least inthe Kingdom of Heaven. For I say unto you, That except yourrighteousness shall exceed the righteousness of the Scribes andPharisees, 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 comethat it might be fulfilled by His subjects, as it had never beenfulfilled before. For they would be required to surpass even theScribes and Pharisees in their observance of it, by keeping it in thespirit, as well as in the letter; otherwise they would provethemselves unfit for His Kingdom. And then followed examples of theobservance of some of the laws of old--such as the law of purity, andthe law against murder--in this enlarged spiritual sense; ending withthe exhortation, "Be ye therefore perfect, even as your Father whichis in Heaven is perfect" (S. Matt. V. 21-48). 

One of the chief ways in which God's People had failed in theirservice towards Him, was in the spirit in which they had dischargedtheir religious duties. Righteousness had become but another name forformality. Prayers and alms and fasts had been turned intoopportunities for showing off before men, and for gaining thereputation of sanctity. Consequently it was necessary that He shouldlead back His hearers to the real meaning of these duties; and setforth the principle which must guide His subjects in all theirreligious acts--almsgiving, prayer, and fasting--namely, this; thedesire to please their "Father which is in Heaven" (S. Matt. Vi. 1-18). And that there might be no mistake about the kind of rewardswhich they might look for, He declared that they must "lay up forthemselves treasures in Heaven" (S. Matt. Vi. 19-21); that is to say, they must love and long for spiritual rewards, setting their heartsupon higher things than this world can give. And the only way in whichthey could do this, was by devoting themselves with their wholestrength to the service of God. For no half-service of God waspossible: "Ye cannot serve God and Mammon" (S. Matt. Vi. 24). Then ifthey lived for God, they might lay aside all over-anxious thoughtsabout this present life. If they really gave themselves up to be Hissubjects, they would certainly have all things ordered for them forthe best. "Seek ye first the Kingdom of God and His righteousness, andall these things shall be added unto you" (S. Matt. Vi. 33). 

The Sermon ended with mentioning some of the difficulties which thesubjects of "The Kingdom of Heaven" would have to meet in the practiceof godliness. In the first place, in order to become His subjects theywould have to enter through a narrow gate, upon a path which few wouldfind. For whilst, on the one hand, "Wide is the gate and broad is theway that leadeth to destruction, and many there be that go inthereat, " on the other hand, "Strait is the gate and narrow is the waywhich 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 warnedthem that they must be on their guard against being misled by foolishprofessors, because mere profession of obedience would neither provethem to be subjects of His Kingdom, nor win for them admission "inthat 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 doeththe 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 truesubjects of Messiah's Kingdom. And then, as doers of His words, andnot 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 andlife of His subjects sets vividly before us the difficulties which aChristian must overcome. It may not be always easy to decide whetherthe expression "Kingdom of Heaven" refers to the Kingdom as it is nowon earth, or as it will be hereafter in Heaven; but it is clear thatour Blessed Lord would teach in this Sermon both the difficulty ofbecoming a professing Christian at all, and also the need of earneststrivings after holiness in order that a subject of His Kingdom ofGrace should find a welcome when that Kingdom shall have become theKingdom of Glory. And when we think of the very different standardshitherto aimed at either by Jews or Gentiles, we see at once thereason which prevented so many of His hearers from accepting "TheKingdom of Heaven. " For it is clear that a man who had been brought upeither as a Jew or as a Gentile would have to lay aside almost all hisprevious habits and modes of thought--he must become a new manaltogether--to enter in. 

Who then would enter in? Who would become subjects of the Kingdom ofHeaven?

The Lord Jesus declared at once, what modern missionary experiencestill finds to be the case, that little children were the most likelyto become His subjects, and the fittest to enter into "The Kingdom ofHeaven. " Some mothers once brought their little ones for His blessing;and when the disciples were hindering their coming, "He was muchdispleased 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 mostsuitable to become His subjects; but He said also, that those who weregrown up and wished to enter His Kingdom must become like children todo so. For He added, "Verily I say unto you, Whosoever shall notreceive the Kingdom of God as a little child, he shall not entertherein" (S. Mark x. 15). And on another occasion He expressed Histhankfulness that only child-like hearts could take in the mysteriesof the Kingdom, saying, "I thank Thee, O Father, Lord of heaven andearth, that Thou hast hid these things from the wise and prudent, andhast revealed them unto babes" (S. Luke x. 21). 

When we read in such passages as these of the difficulty of enteringinto "The Kingdom of Heaven, " it becomes very important to rememberthat the Kingdom was not then set up; and that the words were spokenwith respect to men who had grown up under other conditions and modesof thought. For whilst the words still apply literally and exactly tothe case of converts from amongst the Heathen, they are not applicableat all, in the same sense, to persons who have long ago entered "TheKingdom of Heaven" as children, and have lived under its influence. Thus, for instance, when we read that "a rich man shall hardly enterinto the Kingdom of Heaven" (S. Matt. Xix. 23), there is no need tosuppose that the rich, who have grown up as His subjects, have lesshope of Heaven than others. The temptations which come with riches aregreat, but the grace of God will enable His subjects, whether rich orpoor, to serve Him faithfully, if they seek for it. The words clearlyreferred to the difficulty which the rich Jew or the rich heathenwould find in declaring himself a subject of Jesus Christ. It iseasier for the poor and the unlearned to become a Christian, than forthe rich and the learned. In after years S. Paul found this to be thecase at Corinth. "Ye see your calling, brethren, how that not manywise men after the flesh, not many mighty, not many noble are called"(1 Cor. I. 26). And the same thing is still happening in heathenlands. The chief successes in India have been amongst the low castesof Tinnevelly, the hard-working Kols of Chota Nagpur, the simpleKarens of the hills of Burma; and amongst the wealthy merchants andthe learned Brahmins converts have been few. Experience confirms thetruth 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 theprediction has been fulfilled. 

It might have been supposed that, when at last Messiah's Kingdom wasset up, all who had enjoyed the privilege of knowing the true God, andhad been taught to expect a Deliverer, as their King, would haveeagerly sought admission into His Kingdom. But to one who made theremark, "Blessed is he that shall eat bread in the Kingdom of God, " Hespoke the Parable of "The Great Supper, " teaching that many, who havethe opportunity and the invitation will refuse to enter in, and makeall kinds of excuses; and that others will have their places (S. Lukexiv. 15-24). And on another occasion He warned the Jews, that manywould come from all quarters of the world, "and sit down in theKingdom of God" (S. Luke xiii. 28, 29), whilst they themselves werethrust out. And we know how literally the warning has come true. Andlest any one should be deceived into thinking that it was an easything to become His subject, He referred again and again to thedifficulties which men must be prepared to meet and overcome inentering "The Kingdom of Heaven. " To those who said that they wouldfollow Him, He explained that entire devotion of self to God would berequired of His subjects. A man must count the cost beforehand. "Thedead" must be left to "bury their dead, " whilst the man fulfils thecommission which God entrusts to him, to "preach the Kingdom of God;"and "No man having put his hand to the plough, and looking back, isfit for the Kingdom of God" (S. Luke ix. 57-62). But, on the otherhand, for those who gave up freely all that they loved, "for theKingdom of God's sake, " the reward should be "manifold more" even "inthis present time, and in the world to come life everlasting. " (S. Luke xviii. 29, 30). And He encouraged the few, who in their heartsaccepted Him as their King, in such words as these, "Him that comethunto 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 theKingdom" (S. Luke xii. 32). 

The thought that the difficulties thus described referred in the firstinstance to those who were outside of "The Kingdom of Heaven, " maywell fill us with thankfulness that we have been brought into theKingdom through the piety of our parents, without even an effort onour parts. We have been so far helped already, that we have beenplaced upon the narrow way that leadeth unto life; and thoughtemptations of many kinds assail to entice us from the road, andthough the difficulties of the way are great, we have the hope toencourage us, that, if we are in earnest, the grace of God the HolyGhost will preserve us, that we may be welcomed at last as faithfulsubjects, and admitted into the Kingdom of Glory. 

But at the same time we must remember that, in another sense, thewords about the difficulty of entering "The Kingdom of Heaven" stillapply to ourselves. For we have been admitted as subjects of theKingdom, only that we may loyally serve our King; and we have beenplaced upon the narrow way, only that we may struggle up the steepascent to Heaven. "The Kingdom of Heaven" is as yet in an imperfectcondition here on earth. Here we are in a state of trial andprobation, as well as of grace and blessing. And a day will come whenthe Kingdom of Grace will become the Kingdom of Glory. Then, they whohave served their King, and proved themselves in the time of theirtrial to be His faithful soldiers and servants, will be welcomed intothe 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 theKingdom was set up, "Strive to enter in" (S. Luke xiii. 24). He stillbids us build "upon the Rock, " by being "doers of the word, and nothearers only" (S. James i. 22). And He still warns us of the dangersof 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 ofthe world" (S. Matt. V. 13, 14). And the standard which He has set usis 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 correspondwith what His Apostles, in time to come, taught their converts whenthey 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 coursethan 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 theKing to enable His subjects to become such as He described them. Forthe present, let the thought of our holy calling increase our sense ofthe infinite love and mercy of our King. 

Let us think of His own description of His work. "The Son of Man iscome to seek and to save that which was lost" (S. Luke xix. 10). Whenwe were wandering in the ways of sin, ignorant of God our Father, andunfit to be admitted into our home or to enjoy it if admission werepossible, He came to seek us out and bring us into His Kingdom. Andnow that He has "overcome the sharpness of death and opened theKingdom of Heaven to all believers, " our efforts after holiness are soimperfect, and our weakness and love of wandering are so great, thatwe should be in despair, if our King had not taught us His unceasingcare. But this He has set forth in a well-known series of Parables;first, under the figure of a shepherd finding a stray sheep andcalling friends and neighbours to rejoice over its recovery; thenunder the figure of a woman finding the lost coin; and, lastly, underthe figure of a father welcoming home his prodigal son (S. Luke xv). 

Therefore, our position is this. As subjects of "The Kingdom ofHeaven, " we are called, according to our Lord's own teaching, to ahigh and holy life; and the more we realise this truth the greater doour imperfections appear, and the clearer becomes our sense of theneed of mercy, as well as help. But the King, who thus described Hissubjects, has also described His enduring love; and His invitation, still and for ever, applies to all who feel their unworthiness: "Comeunto Me all ye that labour and are heavy laden, and I will give yourest" (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 foundedon the teaching of the King respecting His Kingdom recorded in theGospels. But we must not forget to give attention to the veryimportant time in the life of our Lord extending between HisResurrection and Ascension, during which He appeared to His Apostlesupon terms very different from those on which He had previouslyassociated with them[10]. And though few records have been preservedof His instructions to them during this period, we find this generaldescription, which very clearly shows the nature of thoseinstructions. In the Book of the Acts of the Apostles, S. Luke recordsthat the time was spent in "speaking of the things pertaining to theKingdom of God" (Acts i. 3). Consequently, though we have not Hisdiscourses in full, we know that the subject of them was still thesame as in the time past--the good news of "The Kingdom of Heaven. "

During the years of His public ministry the Apostles frequently askedtheir Lord to explain what they did not understand in His teaching. And we may feel sure that, at this time, many things must haveappeared to them in a new light, and many sayings must have gained aforce 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 areal Kingdom, it is clear that there must have been many things onwhich they would require instruction, about the order and governmentof it, and about the practical carrying out of His loving designs forthe salvation of the world. And inasmuch as we find that, almostimmediately after their Lord's Ascension, the Apostles were fullyprepared not merely to preach, as He had done, the good news of theKingdom, but to call men into it as a Kingdom already established uponearth, we conclude that all these matters must have been fullyexplained to them during these days, and that these were "the thingspertaining to the Kingdom of God" of which He spake. 

Passing by, for the present, other questions of difficulty which wouldvery probably arise in their minds, there are two passages in ourLord's discourses recorded in the Gospels which we can hardly doubtwere discussed at this time; because some of His words have beenpreserved to us which connect those passages with what afterwardsbecame the practice of the Church. 

The first question of difficulty which would naturally arise out ofone of His former sayings, and to which He provided the answer, wasthis--What was to be the form of admission into "The Kingdom ofHeaven"? 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 theKingdom of God" (S. John iii. 5). But what did the words mean? Whatsteps were to be taken by one who wished to enter the Kingdom? Withwhat use of water would the Holy Spirit's power be connected? Here wasa practical question requiring a decided answer. And we conclude thatthis was one of "the things pertaining to the Kingdom" which werespoken of during this time, because we find a brief record of distinctinstructions given by our Lord to His Apostles how they were to admitmen as His disciples or subjects. No discourse is recorded, but thisclear commission is handed down by S. Matthew--evidently given in sucha way that the Apostles could not fail to understand its meaning--"Goye and make disciples[11] of all nations, baptizing them in the Nameof the Father, and of the Son, and of the Holy Ghost" (S. Matt. Xxviii. 19). And consequently Holy Baptism became at once, and hasbeen 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 formin which there is a ceremonial use of water; and yet it is a spiritualact, because united with the most solemn naming of the Name of God, asHe has in these last days revealed Himself to man; "In the Name ofthe Father, and of the Son, and of the Holy Ghost;" and S. Paul doesnot 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 weconclude was discussed and answered by Him during this time, was thedifficult one about the meaning of "the keys of the Kingdom ofHeaven. " He had once said, after S. Peter had confessed Him as theChrist, "I will give unto thee the keys of the Kingdom of Heaven; andwhatsoever thou shalt bind on earth shall be bound in heaven; andwhatsoever thou shalt loose on earth shall be loosed in heaven[12]"(S. Matt. Xvi. 19). And the same words about binding and loosing wererepeated shortly afterwards to all the Apostles (S. Matt. Xviii. 18). We can hardly doubt but that the question must have arisen in theirminds what the keys of the Kingdom could be whereby the power ofbinding and loosing was given them. And although no discourse isrecorded, it seems that this was another of "the things pertaining tothe Kingdom" of which He spoke. For S. John, in the brief record whichhe has given of His first appearance to the Apostles after HisResurrection, has thus described what occurred:--Suddenly the Lord wasin their midst, and said, "Peace be unto you. And He showed unto themHis Hands and His Side" in proof that it was He Himself. And He saidagain "Peace be unto you. As My Father hath sent Me, even so send Iyou. " And "He breathed on them, and said, Receive ye the Holy Ghost:whose soever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained" (S. John xx. 19-23). Andever since there has been this practical interpretation of the meaningof "the keys. " Christ's ministers have confidently acted, as havingbeen entrusted by their Lord with His authority to admit men into "TheKingdom of Heaven" by Holy Baptism, or to defer the act of admissionuntil after longer probation; to exercise the judicial power ofexcommunication, or expulsion from the Kingdom, for notorious sin andunbelief, 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 samecase (2 Cor. Ii. 6-10); and to assure all men that in the holyOrdinances of the Church of Christ free and full remission of sins maybe 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 thento be taught "to observe all things commanded" (S. Matt. Xxviii. 20)by the King, the question must have arisen, Who were to be appointedto teach them? And thus the whole subject of the government of "TheKingdom 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 manyfor the remission of sins" (S. Matt. Xxvi. 28), pointed both to theending of the old covenant, or testament, which was sealed in theblood of beasts (Exod. Xxiv. 5-8), and to the passing away of theJewish ritual and modes of worship. And the question would arise, Whatforms of worship were to be observed by His subjects in place of thoseordained by the Law of Moses? Sacrifices could no longer have theirformer meaning, when the Lamb of God, to which they pointed theworshipper, had been offered upon the Cross. Was "the breaking ofbread" to take the place of all the old sacrificial services?

And with the subject of worship, the observance of the Sabbath wouldneed to be considered. Was the Jewish Sabbath still binding on men'sconsciences? Was the Seventh Day to be observed in accordance with theLaw of Moses, or was the First Day of the week to take its place, nowsacred to the subjects of the Lord Jesus as that on which He rose, andto the keeping of which He had seemed to give His sanction, byappearing once and again on that day to the disciples as they wereassembled together? (S. John xx. 19, 26. )

On all these points[14] we find, in the Book of the Acts of theApostles, that the Apostles took at once a definite line of action. They knew what to do, and how to direct their converts. And though wehave no record of the words of our Lord, we are confident that theApostles were thus carrying out His own teaching[15], under theguidance of the Holy Ghost, on all such matters "pertaining to theKingdom of God. "

Amongst the few words recorded as having been spoken at this time tothe Apostles, is this clear promise, "Ye shall receive power, afterthat the Holy Ghost is come upon you; and ye shall be witnesses untoMe both in Jerusalem, and in all Judĉa, and in Samaria, and unto theuttermost part of the earth" (Acts i. 8). And in the power of the HolyGhost we find that they went forth to publish the glad tidings of "TheKingdom of Heaven. " And, beginning from Jerusalem, they extended theirwork gradually to Samaria, and Syria, and to all countries, carryingout their Lord's commission, and preaching the good news of salvationthrough Jesus Christ, as freely offered to all who would accept Him astheir King, and enter through the strait gate of the New Birth intoHis 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 theirargument, in support of the claims of the Papacy, very mainly uponthis verse; starting with the assumption, of which there is no proof, that the Pope is the successor of S. Peter, and asserting that a powerwas hereby given to S. Peter which the other Apostles did not possess. The weakness of the argument becomes clear when it is known that thesame words were repeated again to all the Apostles; and that the aboveexplanation, and practical enforcement of them, were equally spoken tothem 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 OldTestament contains the record of God's dealings with men under the OldCovenant; and the New Testament declares the New Covenant made withall the world through Jesus Christ. 

[14] A question may arise in the minds of some, whether it is ahistorical fact that the early Christians were in no doubt about thesubstitution of the First for the Seventh day? The answer is that, from the first, there was no doubt about the observance of the FirstDay; but that amongst the Jewish converts the observance of theSabbath was permitted for some time, in addition to the Christianfestival, 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 thedirect revelation granted to him respecting the Sacrament of theLord's Supper. Not having been amongst the number of His Apostles inthe days when He was on earth, S. Paul had received no instructionsfrom His own mouth. But the defect was supplied by direct revelation. He says, "I have received of the Lord that which also I delivered untoyou, 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 ofblessing 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 theyhad good reason for their joy. For the Ascension was the sign of theexaltation of the Lord Jesus to His Mediatorial[16] Throne at God'sright 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 ofpower. " And the High Priest, hearing these words, cried out, "He hathspoken blasphemy" (S. Matt. Xxvi. 64, 65); because he understood thatHe was thus openly claiming to be Messiah--the King--of whom David hadsaid, "The Lord said unto my Lord, Sit Thou at My right hand until Imake Thine enemies Thy footstool" (Ps. Cx. 1). And inasmuch as He hadpreviously silenced the Pharisees with these same words, asking themto 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 Sonof David, we can see that the importance of this passage is verygreat. And that for two reasons. First, as testifying that Christshould be no mere human descendant of David, because David calls HimLord; and, secondly, as foretelling the Ascension of Christ to theThrone at God's right hand. And not only do all the three firstGospels record the use which He made of this verse to silence theJews; but we find also that S. Peter on the day of Pentecost, and alsoS. Paul in his Epistles to the Corinthians and to the Hebrews (Actsii. 34; 1 Cor. Xv. 25; Heb. I. 13, x. 13), quoted it in support oftheir arguments that our Lord was exalted to His Throne. The Apostlesargued in this way; David had thus clearly foretold the Ascension ofChrist, and that His Ascension would be to the Throne of power, at theright hand of God. Therefore, inasmuch as He had ascended into Heaven, His Ascension was clearly the fulfilment of the prophecy, in orderthat He might make His solemn entry upon His kingly office, and beseated on His Throne. The Ascension was the last crowning proof thatJesus was Messiah--the King of the house of David--the "Priest forever after the order of Melchisedek" (Ps. Cx. 4), that is, "King ofRighteousness" and "King of Peace" (Heb. Vii. 2). 

In other words, the Apostles maintained that the Ascension of our Lordwas the act whereby He ascended the Throne of "The Kingdom of Heaven, "the Mediatorial Kingdom of Messiah. And this is the testimony whichthey have given under the inspiration of the Holy Ghost. God "raisedHim from the dead, and set Him at His own right hand in the heavenlyplaces, far above all principality, and power, and might, anddominion, and every name that is named, not only in this world, butalso 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 LordJesus Christ, implied that He has won the right of sovereignty overall the world; and that all mankind are summoned to bow before Him, and accept Him as their King. For, because "He humbled Himself andbecame obedient unto death, even the death of the Cross, " therefore"God also hath highly exalted Him, and given Him a name which is aboveevery name, that at the Name of Jesus every knee should bow, and thatevery tongue should confess that Jesus Christ is Lord" (Phil. Ii. 8-11). 

But for the successful setting up of "The Kingdom of Heaven" twothings were still needed. First, the overthrow of the enemies ofMessiah's Kingdom; and secondly, the gift of the Holy Ghost, to inducemen to be willing to submit themselves to the spiritual rule of ourLord Jesus Christ. Consequently when the King had ascended the Throne, and all mankind had been given Him as His subjects, He was "fromhenceforth expecting till His enemies be made His footstool" (Ps. Cx. 1; Heb. X. 13). All who are set against "The Kingdom of Heaven" mustin the end be subdued before Him. And no doubt the wicked amongst menwho oppose His rule will, if they turn not, be included amongst theseenemies. And yet we must never forget that these belong really to thenumber of those who were given to Him as His subjects. This is one ofthe mysteries of the Gospel, that "whilst we were yet sinners Christdied for us" (Rom. V. 8), and "when we were enemies we were reconciledto God by the death of His Son" (Rom. V. 10); so that we are assuredthat the King in His loving mercy would have the wicked not "under Hisfootstool, " but amongst the sharers of His glory. But there are otherenemies which will certainly be subdued in God's own time; and theyare the spiritual powers of evil which are hindering men from beingHis subjects. He will "put down all rule and all authority and power"(1 Cor. Xv. 24) arrayed against Him; even "the principalities andpowers and rulers of the darkness of this world" (Ephes. Vi. 12), bywhich His subjects are assailed. "For He must reign till He hath putall enemies under His feet" (1 Cor. Xv. 25). 

But the destruction of His foes is not the only, nor the chief resultof His Ascension. When the King ascended the Throne of "The Kingdom ofHeaven, " "He led captivity captive and gave gifts unto men" (Eph. Iv. 8), even the gifts by which men might be brought to submit themselvesto His spiritual rule, and be saved by Him. And inasmuch as only theHoly Ghost can change the heart, and make men such as He had describedHis subjects to be, He had previously explained to His Apostles thatthere 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 hadassured them, "It is expedient for you that I go away; for if I go notaway, the Comforter will not come unto you; but if I depart, I willsend 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 forthe promise of the Father" (Acts i. 4), of which He had told them; andto "tarry in the city of Jerusalem until" they were "endued with powerfrom on high" (S. Luke xxiv. 49). Ten days of watching, suspense, andprayer 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 withother tongues, as the Spirit gave them utterance" (Acts ii. 1-4). Hitherto the little band of believers had numbered "about an hundredand twenty" (Acts i. 15) in Jerusalem. But now that the Holy Ghost wasgiven, who could move the hearts of men and change them, the Apostlesfound themselves endued with the promised "power from on high, " whichshould give weight to their testimony; and the vast multitude, whoassembled to listen to S. Peter's sermon, were "pricked in theirheart, and said unto Peter and to the rest of the apostles, Men andbrethren, what shall we do?" (Acts ii. 37). 

The previous instructions which had been given them about "the thingspertaining to the Kingdom" (Acts i. 3) were now to be put intopractice. The Apostles had the answer ready: "Repent, and be baptizedevery one of you in the Name of Jesus Christ for the remission ofsins, and ye shall receive the gift of the Holy Ghost. For thepromise"--of the Holy Ghost, who alone can change the heart and makemen to be born again as the children of God--is not to us only, saidthe Apostle, but "is unto you, and to your children, and to all thatare afar off, even as many as the Lord our God shall call. And withmany other words, " besides those which are recorded, "did he testify"to the truth about the Lord Jesus being Messiah, the King; and withsuch force did he "exhort, saying, Save yourselves from this untowardgeneration, " that three thousand "gladly received his word and werebaptized" (Acts ii. 38-41), as subjects of "The Kingdom of Heaven. "

Thus the Kingdom was established amongst men by the power of the HolyGhost[17]. A spiritual Kingdom, but none the less a Kingdom uponearth. A spiritual Kingdom, not established by any power of man, andnot belonging to this world; and yet a Kingdom of which men and womenand little children were the subjects; "The Kingdom of Heaven" asdescribed by our Lord in His parables and discourses. 

And the Kingdom having been thus established amongst men, from thistime we find a special name was given to it. Henceforth "The Kingdomof Heaven" becomes "the Church. " It was a word which our Lord Himselfhad 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 nowbecame the common expression. Thus when a persecution broke outagainst the Christians, it was thus described, "As for Saul, he madehavoc of the Church" (Acts viii. 3). So Herod "stretched forth hishands to vex certain of the Church" (Acts xii. 1); and when S. Peterwas imprisoned, "prayer was made without ceasing of the Church untoGod for him" (Acts xii. 5). And throughout the Book of the Acts ofthe Apostles and the Epistles it is almost always used as the name ofthe body of believers or subjects of "The Kingdom of Heaven. "

At the same time, in order that there might be no doubt that theApostles were simply carrying on their Lord's preaching of "the Gospelof the Kingdom" (S. Matt. Iv. 23), and that "The Church" which theyfounded was in very deed "The Kingdom of Heaven, " in certain passagesdescribing the character of their preaching we still find a referenceto the Kingdom. Thus, when Philip preached the Gospel to theSamaritans, his work is described in these words, "When they believedPhilip preaching the things concerning the Kingdom of God, and theName of Jesus Christ, they were baptized, both men and women" (Actsviii. 12). And a similar instance occurs respecting the preaching ofthe great Apostle to the Gentiles, S. Paul. The whole of the latterhalf of the Book of the Acts of the Apostles is filled with the recordof the extension of the Church by the labour of S. Paul in the variouslands he visited. And he himself continually uses the word "Church, "both in his addresses recorded in the Acts of the Apostles and in hisEpistles to the Churches. Thus, for instance, to the Elders whom hehad ordained to take charge of the Church at Ephesus, he says, "Feedthe Church of God which He hath purchased with His own Blood" (Actsxx. 28). And yet when the general character of his preaching isdescribed, it is still spoken of as the good news of the Kingdom. Forto these same Elders S. Paul says, "And now, behold, I know that yeall, among whom I have gone preaching the Kingdom of God, shall see myface no more" (Acts xx. 25). And the last record of him leaves him atRome "preaching the Kingdom of God, and teaching those things whichconcern 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 andSaviour Jesus Christ. In ascending into heaven He was fulfilling theprophecy, to which special prominence had been given in His discourseswith His opponents, "The Lord said unto my Lord, Sit Thou on my righthand till I make Thine enemies Thy footstool" (Ps. Cx. 1). He was thusascending the Throne of the Mediatorial Kingdom of Messiah--"TheKingdom of Heaven"--and having ascended in triumph, "He gave giftsunto men. " And upon receiving the great gift which He hadpromised--even the Holy Ghost--the Apostles became endued with thepower, by which alone "The Kingdom of Heaven" could be founded uponearth, and be extended amongst men. And, from that day forward, "TheKingdom of Heaven" may be said to have been established. And as theApostles went forth preaching the good news of the Kingdom of God, andbelievers were multiplied, we find that, under the inspiration of theHoly Ghost, the word "Church" was used to express this body of thefaithful. And the name thus used in those early days of "The Kingdomof Heaven, " has been generally applied to it ever since. 

Thus we are brought face to face with the practical importance of theteaching of our Blessed Lord about "The Kingdom of Heaven. " "TheKingdom of Heaven" is "The Church of Christ. " The subjects areourselves. 

FOOTNOTES:

[16] See Pearson on the Creed, pp. 283, 285. 

[17] It is sometimes said that the Kingdom was founded by our Lord inthe call of His Apostles. But inasmuch as He spoke of it as beingstill in the future, when He said to Peter, "Upon this rock _I will_build My Church" (S. Matt. Xvi. 18), and expressly declared that theBaptism 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 HisKingdom on this day, through the descent of the Holy Ghost upon theApostles. For thus His words which specially applied to their owncases were fulfilled, "Ye shall be baptized with the Holy Ghost" (Actsi. 5; S. Matt. Iii. 11); and the gift was then handed on to others inthe appointed way, by which they also might be brought into the oneBody (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 generalcharacter and nature of "The Kingdom of Heaven. " Consequently, if theChurch established by the Apostles under the guidance of the HolyGhost is "The Kingdom of Heaven, " it will necessarily be found toagree with the description thus given. Let us therefore now considerhow far the history of the Church, in the Acts of the Apostles and theEpistles, agrees with the picture of "The Kingdom of Heaven" drawnbeforehand by the King. 

The Parable of the Sower admits of frequent illustration if weunderstand the seed to refer, in a general sense, to the good news ofsalvation through Jesus Christ, whether it is preached to men outsidethe Kingdom or to those within it. The birds are continually carryingoff the seed from thoughtless and hardened hearers; opposition andpersecution and temptation still scorch up the seed in others; andworldliness and love of money still choke that which was beginning togrow well in many hearts. And we can see all these characters, inthose who were first called to be members of the Church of Christ. TheJews, generally, in all places visited by S. Paul, from whom he wasforced 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 "ofrighteousness, temperance, and judgment to come, " but went away and"left Paul bound" (Acts xxiv. 25-27); and Agrippa "almost persuaded tobe a Christian" (Acts xxvi. 28). Of hearers in whom the seed isscorched up by the fire of temptation or persecution, we may seeinstances in Ananias and Sapphira, who fell under the temptation toappear zealous whilst being really worldly (Acts v. 3); or in JohnMark, 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 bythe 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 withmoney" (Acts viii. 19, 20); Demas who "loved this present world" somuch 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 theirbelly, whose glory is in their shame, who mind earthly things" (Phil. Iii. 19). And, lastly, of those in whom the seed bears fruit anhundredfold, it seems almost invidious to select examples. But suchwere 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 isin the Gospel" (2 Cor. Viii. 18). 

The Parable of "The Tares, " which described the sad outward appearanceof "The Kingdom of Heaven, " was unhappily at once exemplified in theearly Church. Amongst the first members of the Church of Christ werefound Ananias and Sapphira "to lie unto the Holy Ghost" (Acts v. 3);and Simon Magus to bring upon himself the rebuke "thy money perishwith thee" (Acts viii. 20). And, as years passed on, we find S. Paulwriting to the Church of God at Corinth to rebuke its members ofschism (1 Cor. I. 12); of being "carnal" and encouraging "envying andstrife and divisions" (1 Cor. Iii. 3); of "fornication, " and that notmerely in a single instance (1 Cor. V, vi); of tampering withidolatrous feastings (1 Cor. Viii); of disorders in their religiousassemblies, and especially of gross profanity in the celebration ofthe Lord's Supper (1 Cor. Xi); of strange misuse of the miraculousgifts of the Holy Ghost (1 Cor. Xii, xiv); and of denying the greatdoctrine of the Resurrection (1 Cor. Xv. 12). All of these chargesshow 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 againstwhich 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, " isillustrated by almost every chapter of the Acts. Beginning with thelittle seed of an hundred and twenty members, the Church increased atonce to thousands on the Day of Pentecost (Acts ii. 41, 47). Then, asthe increasing numbers required that Deacons should be ordained toassist the Apostles, we read that "the number of the disciplesmultiplied in Jerusalem greatly, and a great company of the Priests, "recognising, we may suppose, the fulfilment of the sacrificial typesin the person and work of the Lord Jesus, "became obedient to theFaith" (Acts vi. 7). Then by the Providence of God this multitude ofthe believers was scattered through the persecution which arose aboutStephen, and they "went everywhere preaching the word" (Acts viii. 4). So that next "Samaria received the word of God" (Acts viii. 14). Thenthe 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 twentyyears, under the efforts of S. Paul and S. Barnabas and others, theglad tidings spread from Antioch to Cyprus, and from Cyprus to thecoasts of Asia Minor (Acts xiii, xiv). Then after extending throughmany provinces of Asia, the Gospel tree spread forth its branches toMacedonia (Acts xvi. 11); and from Macedonia to the ancient cities ofGreece (Acts xvii, xviii); and from Greece to Italy and Rome, thecapital of the world. With this Parable of "The Mustard Seed, " we mayconnect that of "The Seed growing secretly" (S. Mark iv. 26, 27), andwe may think how little the rulers of the old world imagined, thatthere was a power at work amongst them, which would change the moralcharacter of the whole Empire. The Church of Christ was extending herinfluence secretly and unnoticed, or noticed only to be despised bythe ruling classes. Yet within three hundred years the faith of Christbecame the professed religion of the Roman Empire. 

But the spread of the Church of Christ was not merely an outwardextension in the number of professed members. The Parable of "TheLeaven" had set forth the power which "The Kingdom of Heaven" wouldexercise over the hearts of men. And of this also we may find examplesin almost every chapter of the Acts of the Apostles and the Epistles. See the leaven working in the first members of the Church, who livedtogether in such love and unity that "they had all things common, andsold their possessions and goods, and parted them to all men, as everyman had need" (Acts ii. 44, iv. 32). Think of the devoted lives led bythe Apostles, "rejoicing that they were counted worthy to suffershame" (Acts v. 41) for their Lord's sake. Other instances may be seenin Stephen praying for his murderers (Acts vii. 60); in the characterof Barnabas, "a good man full of the Holy Ghost and of faith" (Actsxi. 24); in the Elders, who were ordained by S. Paul in the differentcities which he visited, and who handed on the knowledge they hadgained to their more ignorant fellow-countrymen, "feeding the Churchof God" (Acts xiv. 23, xx. 28); in the case of Aquila and Priscillainstructing Apollos (Acts xviii. 26); in the Ephesian converts burningtheir books (Acts xix. 19); in Lydia taking care of S. Paul atPhilippi (Acts xvi. 15); and in the love shown to him afterwards bythe Philippians in general, his "dearly beloved and longed for, " his"joy and crown" (Phil. I. 3-8, iv. 1-10). Other signs of the leavenworking in the hearts of the faithful may be gathered from a varietyof expressions in the different Epistles, pointing to the changedlives of the members of the Church (1 Cor. Vi. 11); whilst theApostles were continually urging their converts to let the leaven workmore freely upon them, and become more apparent in the holiness oftheir 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 thepriceless value of salvation, and the different ways in which itbecomes known to men, may be illustrated by several instances in theearly history of the Church. One finds the truth, as it were, bychance, like some hidden treasure. Such was the man of Ethiopiafinding, as he crossed the desert, an apparently chance traveller ableto expound to him the prophecies of Messiah (Acts viii. 27); and suchwas the jailor at Philippi, stopped in the act of committing suicideto be baptized by his prisoners (Acts xvi. 27, 30). Another finds"The Pearl" worth all the world besides, only after long search. Suchwas S. Paul, who sought for it in intense zeal for God, and found itin the Voice which said, "Why persecutest thou Me?" (Gal. I. 14, Actsix. 4). And such was Cornelius, whose prayers and alms called down theblessing from above which brought to him the knowledge of His Saviour(Acts x. 30-48). Whilst the value which men set upon the discovery wasshown by the joy with which all things were given up for the sake ofChrist, when men "did eat their meat with gladness and singleness ofheart, praising God and having favour with all the people" (Acts ii. 46, 47); when they rejoiced "that they were counted worthy to suffershame for His Name" (Acts v. 41); when being expelled with violencefrom one city they went on to the next, and, instead of complaints, "the disciples were filled with joy and with the Holy Ghost" (Actsxiii. 50-52); and when one could say, who had given up all his earthlyprospects and high position amongst his fellows, "what things weregain to me, those I counted loss for Christ" (Phil. Iii. 7, 8). 

The last Parable of the series, "The Draw-net, " referring as it doesto the final separation at the end of the world, cannot be illustratedby example. 

Of the other Parables of "The Kingdom of Heaven" describing specialcircumstances which affect the subjects of the Kingdom, only one, "TheMarriage of the King's Son, " seems to be capable of illustration byexamples. And this is abundantly illustrated throughout the Acts ofthe Apostles in the history of the extension of the Church. As soon asthe Gospel spread to Gentile lands, we find the Jews in generalpersistently refusing to accept the Lord Jesus as Messiah and tobecome members of the Church. Thus at Antioch in Pisidia, after theglad tidings had been so published that "almost the whole city cametogether to hear the Word of God; when the Jews saw the multitudesthey were filled with envy, and spake against those things which werespoken by Paul, contradicting and blaspheming. " Then the literalfulfilment of this prophetic Parable followed. "Paul and Barnabaswaxed bold and said, It was necessary that the word of God shouldfirst have been spoken to you; but seeing ye put it from you, andjudge yourselves unworthy of everlasting life, lo, we turn to theGentiles" (Acts xiii. 44-46). And, in a similar way, the last chapterof the Acts of the Apostles records how the Jews in Rome brought uponthemselves the warning Words of S. Paul, "Be it known, therefore, untoyou; that the salvation of God is sent unto the Gentiles, and thatthey will hear it" (Acts xxviii. 25-28). 

Thus we find the Parables of "The Kingdom of Heaven" exemplified andfulfilled in the history of the early Church. And any doubt stilllingering in the mind of the reader, about the Church of Christ being"The Kingdom of Heaven, " may be dispelled by the clear testimony ofthe 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 theChurch described in the Book of the Acts of the Apostles is thisKingdom, it is clear that the quality of Unity or Oneness is essentialto it. It must belong to the nature of the Church that it should beOne; 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. "Iam the Vine; ye are the branches" (S. John xv. 5). The idea of a treeimplies oneness, and the branches have no separate existence apartfrom the stem. Even so the subjects of "The Kingdom of Heaven" canexist only through union with Christ Himself; and wherever Christiansare enrolled, in whatsoever country they may be, all must belong tothe same Kingdom, because all are branches of the One Vine. 

Consequently, if the Church be "The Kingdom of Heaven, " then, as itspread through the world and different countries received the Gospel, we shall expect to find that the various branches of the Churchfounded by S. Paul and the other Apostles were not independent one ofanother, in the sense of being so many separate and distinct bodies, but were all united together, as forming the One Church or Kingdom ofChrist. 

The question now arises, Was this the case?

God in His Providence has not left us in any doubt upon this point. Wecan trace this oneness very clearly in the history of the Churchduring its extension under the Apostles, as recorded in the Acts ofthe 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 convertsto observe the law of Moses. And it was determined by the Church atAntioch that "Paul and Barnabas and certain other of them should goup to Jerusalem, unto the Apostles and Elders, about this question. "The first recorded Church Council was then held to consider thematter; and after full discussion, it was determined to send thedecision in a letter after this manner: "The Apostles and Elders andBrethren send greeting unto the Brethren which are of the Gentiles inAntioch and Syria and Cilicia. " Then after stating the case, thedecision 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 yeabstain from meats offered to idols, and from blood, and from thingsstrangled, and from fornication; from which if ye keep yourselves, yeshall do well. Fare ye well" (Acts xv. 1-29). From which it is clearthat all the believers in the several Churches of Jerusalem andAntioch and Cilicia were brethren together, and fellow-subjects of oneKingdom, bound to the observance of common laws framed by commonconsent for the general good government of the whole body. And it isequally clear that the ties which held together these variouscommunities of Christians were the Apostles themselves, who hadfounded them. The various Churches were one, because their founderswere 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 essentialOneness of the Church is based. And it is clearly this. The Apostlesand Bishops who founded the various Churches were all commissionedofficers of one King--the King of "The Kingdom of Heaven"--and theywere commissioned, not to found Churches bearing their own, names, independent one of another, but to extend the King's dominion. Andtheir authority and power to act were wholly dependent upon theiracting in the King's Name, and with His concurrence. For when thecommission was given to the Apostles to "go into all the world andmake 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 theUnity was secured, in the same way, through the Apostles' successors, after they themselves should be called to rest. And whilst theApostles and Bishops were thus appointed as the agents to extend "TheKingdom of Heaven, " the King Himself was the actual bond of union, securing the essential unity of the Church, wherever subjects werebrought 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 withanother as one body. The Church was a spiritual Kingdom; and by oneand the same Holy Spirit all had been moved to accept the King, andall had been new-born as the children of God. And as all had receivedthe same Holy Spirit, so all looked forward to the same hope ofeternal life; all having been called to enter the same state ofsalvation, in which the prize was within their reach. All had beentaught the same articles of Faith. All had been baptized, with thesame form, into the Name of the Blessed Trinity. And so S. Paul summedup their bonds of union in these words, "One Body and one Spirit, evenas ye are called in one Hope of your calling; one Lord; one Faith; oneBaptism; one God" (Ephes. Iv. 4-6). 

But the unity of a Kingdom depends, not merely upon having one Headand certain general laws and ordinances; but also upon the readyobedience of the subjects. "Every Kingdom divided against itself isbrought to desolation" (S. Matt. Xii. 25). An earthly kingdom is strongonly when the people are united together in loyally obeying the king, and the laws, and officers of the kingdom. It is weak when suspicionand factious opposition prevail; or when the subordinate princesexercise their authority without respect to the general good. And, ifit does not fall altogether, it is an unhappy kingdom indeed, whenthese opposing interests break out into open rupture and civil war. 

The case is exactly the same with "The Kingdom of Heaven. " It isstrong only as a united Kingdom. And the last prayer of our Lordbefore His Passion shows how well the King knew beforehand wherein theweakness of His Kingdom would consist, which would hinder it fromcomprehending the whole world according to His loving design. Theessential unity of the Kingdom was secured, as we have seen above. Butstill the strength of His Kingdom, as a united Kingdom, would dependupon the loyal obedience of His subjects. And He knew that Hissubjects would be as much exposed to the evil influence of falseteachers, as the subjects of an earthly king are to the seductions ofthe 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 Onein Us: that the world may believe that Thou hast sent Me" (S. Johnxvii. 21). 

An unhappy tendency to division was soon manifested in the Church. AndS. Paul wrote to "the Church of God which is at Corinth, " to rebukethem for imagining that the founders of the Church were foundingcommunities in their own names, forgetting that they were the mereministers of the King. "While one saith, I am of Paul; and another, Iam of Apollos; are ye not carnal? Who then is Paul, and who isApollos, but ministers by whom ye believed, even as the Lord gave toevery 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 waschecked, under the Providence of God, by the frequent persecutionswhich broke out against the Christians. The inevitable resultfollowed. "The Kingdom of Heaven" was weak, and unable to maintainthe conflict against the heathenism of the world around it, as itought to have done. Christendom was divided against itself. TheNational Churches, which had been founded as Branches of one and thesame Church, were engaged in contests between themselves. Then oneChurch usurped an authority over other Churches, provoking in courseof time further disunion. And in our own days, after eighteencenturies have passed since the Church was founded, it is calculatedthat not one-third of the inhabitants of the earth profess the faithof Christ. So greatly have the unhappy divisions which prevail amongstChristians weakened the Kingdom of our Lord and Saviour Jesus Christ. 

But as Englishmen we are chiefly interested in the Church of our owncountry. Consequently, we must now come to the consideration of aquestion which, probably, has already troubled the minds of manyreaders of these pages--If the Church is one, what is the position ofthose who have separated from their own National Branch of this oneChurch, or Kingdom of Christ?

It is a question of much difficulty, because those who have beenoutwardly separated from their brethren have been brought into aposition altogether different from any which is described in the NewTestament. For the subjects of the Lord Jesus Christ are describedtherein as subjects of one Kingdom, bound together by the closest tiesof loyalty to the King, and of brotherhood with one another. At thesame time, the names by which Christians in this country are dividedinto Church-people and Dissenters, only add to the confusion. For tosuppose, as these names suggest, that Dissenters do not belong in anysense to the Church of Christ, is an idea which is repugnant to theminds of all who know anything of their work. But though thedifficulty of the question is so great, it is hoped that the previouschapters 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 thepresent lamentable state of things. The difficulty has been created bythe inevitable imperfection of all things with which man's freewill isconcerned. For God clearly intended that His Church should be one;and that it should work upon the world with the irresistible force ofan united Kingdom. And inasmuch as we find, in our own days, that thisintention has been frustrated, there can be no doubt but that it isour duty to do what we can to bring back the conditions of our lifehere into conformity with it. For Christian people cannot be contentwith a state of things which they find to be plainly contrary to God'sintention. Consequently, in considering this question, it seems thatthe right course to take is to give prominence to the bonds of unionwhich still exist between the different bodies of Christians in thiscountry; 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 Christconsists of those who have been made subjects of "The Kingdom ofHeaven;" and we have already seen that our Lord explained that theform of admission into His Kingdom would be by Holy Baptism. Therefore, with respect to so-called Dissenters, we conclude, that allhave 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 themselvesfrom their brethren cannot destroy the effects of this greatSacrament. It appears also that they have become in some degreepartakers with their brethren of those bonds of union mentioned by S. Paul, "One Body; one Spirit; one Hope; one Lord; one Faith; oneBaptism; one God" (Ephes. Iv. 4-6). Though, unhappily, theirappreciation of some of these bonds of union is slight; and they aredeprived (either by their deliberate will, or, more commonly, by theaccidents of their birth) of the many privileges which they mightenjoy, through communion with their brethren in the Ordinances ofreligion and in the common service of our Lord Jesus Christ[18]. 

At the same time, it ought to be clearly understood, that we have nocertain warrant of Holy Scripture for more than this. For, as there isno example in the Bible of any one professing faith in Christ, and yetholding back from being baptized into the Name of the Trinity, it isnot possible to describe the position of the unbaptized with anycertainty of assurance. The offer of salvation through Jesus Christ isthus briefly stated, "He that believeth and is baptized shall besaved" (S. Mark xvi. 16); that is, he will be placed in a state ofpresent salvation by being admitted into "The Kingdom of Heaven. " Butthe case of any one believing and not being baptized is notcontemplated. 

In the next place, still confining our thoughts to our own country, weshall do well to consider that the greater number of those who haveseparated themselves from us have done so with the hope of therebydoing God service; or else under the idea that the separation is ofsmall importance, being more a matter of personal choice than ofprinciple. They have forgotten or have been ignorant of the prayer ofthe Lord Jesus--"That they all may be one; that the world may believethat Thou hast sent Me" (S. John xvii. 21)--forewarning us that theresult of divisions would be the spoiling of His work for the savingof the world. And, at the same time, it is right that we should alsocall to mind that in many instances in the past history of the Churchin this land, those who have professed to hold the position of loyalsubjects of "The Kingdom of Heaven" have seemed to be equally carelessof this inevitable loss through the separation of their brethren. 

With these considerations in our minds, if we now go on to test ouropinions by the sure warrant of Holy Scripture, fearlessly taking ourstand upon its distinct teaching, we shall see how important it isthat both so-called Church-people and so-called Dissenters should beinduced to study carefully what is recorded therein about "The Kingdomof Heaven, " or Church of Christ. For, on the one hand, we shall findthat Holy Scripture clearly teaches that the Church is a spiritualKingdom, and that the only way to receive the benefits of membershipis by being led and sanctified by the Holy Ghost. And, on the otherhand, we shall see that Holy Scripture makes it equally clear that ourLord described His Church as being a real Kingdom, though a spiritualone; and that this Kingdom was established with distinct laws andordinances, by His directions, and under the guidance of the HolyGhost. And consequently, if, on the one hand, any are content with thename of Church-people without seeking to advance in the spirituallife, they are clearly acting as the Jews, who trusted to being ableto say, "We have Abraham to our father" (S. Matt. Iii. 9). Similarly, on the other hand, if men carelessly weaken "The Kingdom of Heaven" byforming factions, or so-called denominations, under different leaders, and known by the names of their founders, they are clearly bringingthemselves under the rebuke of S. Paul, "While one saith, I am ofPaul; 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 aredisregarding the teaching of His parable (S. Matt. Xiii. 24-30), themeaning of which cannot be doubtful. And, at the same time, all whowill take pains to study Holy Scripture will find that to be a memberof "The Kingdom of Heaven, " or Church of Christ, is no mere matter ofchoice, but of vital importance; because no other way has beenrevealed whereby we may be saved, but by accepting the Gospel of theKingdom, 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 HolyScripture about the essential unity of "The Kingdom of Heaven. "

The idea of a Kingdom implies the necessity of unity. And it wasprovided that the essential unity of "The Kingdom of Heaven" should bemaintained through the Headship of the one King over all. The Kingcommissioned His Apostles to make all the nations of the world Hissubjects, and assured them of the authority to do this by promising tobe with them and their successors to the end of the world. Andwherever the Church spread, however defective and imperfect it mightbe, it was still part of one and the same Kingdom, owning the LordJesus Christ as King. Besides this bond of union, one Holy Spirit wasworking with more or less success upon all the subjects, wherever theymight be; one Hope was held out before all, of salvation; one Faith inthe ever-blessed Trinity was taught to all, and professed by all; oneBaptism 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 lawsand ordinances of the Kingdom, but also upon the loyal obedience of thesubjects. And the subjects of "The Kingdom of Heaven" have, in pasttimes, so far forgotten this duty, that it has come to pass that forcenturies the great branches of the Church of Christ have had little, if any, outward communion or fellowship with one another. And in ourown country the professed members of Christ are divided into manybodies, not only independent of one another, but oftentimes opposing, rather than helping forward, the extension and well-being of theKingdom of our Lord and Saviour Jesus Christ. And the result has beenthat we have learned by sad experience the reason of the forebodingtone of our Lord's last prayer, "That they all may be one; ... That theworld may believe that Thou hast sent Me" (S. John xvii. 21). Themultitudes of men, practically heathen, in the midst of thisprofessedly Christian land, and the still greater multitudes of men inother lands whom the good news of the Kingdom has not reached, areproofs of the weakness of the Church of Christ. Christians are not"one;" and consequently "the world" does not "believe" in Him whom theFather of His great love sent to be its Saviour. 

During the first few centuries the Church spread rapidly, not onlythroughout the more civilised parts of the Roman Empire, but alsoamongst 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 landsstill lying in darkness? Since Christ came to be the Saviour of theworld, how is it that there are so many millions of Buddhists andHindoos in Asia, that to this day it is said that not one-third of theinhabitants of the world are; Christians? The answer is, alas! clear. The unity of the One Universal Church of Christ has not beenmaintained in the full and perfect manner described in our Lord'sPrayer, "That they all may be one, as Thou, Father, art in Me, and Iin Thee, that they also may be one in Us" (S. John xvii. 21). Christians have lost the sense of brotherhood, which should bind themall together in Christ, of whatsoever nation or language they may be. The Church has ceased to move with the irresistible power of onemighty army, acting with one mind for the glory of God. 

All thoughtful subjects of "The Kingdom of Heaven" must lament thisstate of disunion and weakness. And men are striving in different, andin some cases opposite ways, to bring about re-union. But when webegin to ask, What is the remedy? we find that we are facing a mightyproblem. God's loving purpose for the salvation of the world has beenmarred by man's wilfulness. His Kingdom, which might have beenirresistible and have won the whole world for Christ, has been splitup into many portions, which have been opposing and weakening oneanother, instead of fighting His enemies. How can these portions, after centuries of disunion, be reunited into one? How can themischief be undone?

It is beyond the power of man. 

Yet at the same time we can see that there are certain things whichall can do to advance the object in view, and to promote re-union atleast in our own National Church at home, if not also between thedifferent branches of Christ's Holy Church[20] throughout the world. But to do so, two things are clearly necessary. One thing is to have aclear grasp of the principle which runs through the whole teaching ofthe Bible, --that Christ came to found a Kingdom. And the other is todesire unity. If all desired unity, the desired result would certainlybe accomplished. 

But one thing is certain. No plan of re-union can succeed which isnot based upon the clear teaching of Holy Scripture. "The Kingdom ofHeaven" is there clearly described. First by the King Himself in Hisparables and discourses, before the Kingdom was yet founded; and thenin the history of the Acts of the Apostles, which tells how theKingdom or Church of Christ, which had been purchased with His ownBlood, was set up under the guidance of the Holy Ghost. And inasmuchas 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 HolyScripture, is the position of a subject of that Kingdom which was sofounded. 

And when we call to mind that "The Kingdom of Heaven" extended to ourown land, by the Providence of God, in early days, we see at once thatour aim, as loyal subjects of the Lord Jesus Christ, must be to winback those who have separated from us, to act as fellow-soldiers withus in the one great army of our King, serving under the same flag andthe same officers, and fighting with united energy for the glory ofGod. 

But as in an earthly kingdom various opinions may be held by differentpersons and parties, and yet all may be loyal subjects of the sameKing, and earnestly advancing the well-being of the kingdom, so in thespiritual Kingdom of Messiah unity does not mean that all must thinkalike[21]. But there is one necessary condition, namely this, --theessential unity of the Kingdom must be kept in view. There can be butone "Kingdom of Heaven. " Consequently, to form separate andindependent bodies cannot fail to cause confusion and weakness. To actin the Name of the King men must be united. If we, who call ourselvesby the Name of Christ, desire to spread His Kingdom with theirresistible force which belongs to it, we must show to the worldthat we are all one in interests--in the common hope of Heaven; allone in faith--in the common belief in the love of God, as it isexpressed in the work of redemption, through the Father, the Son, andthe Holy Ghost; all one in Baptism into the great Name of theever-Blessed Trinity; and, above all other bonds of union, all one inloyal 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 shootup an arrow of prayer that God may lead men to think of theblessedness of being united, as sons of one Father, brethren of onefamily, subjects of one Kingdom. And I would ask those readers who maybe, at present, living in outward separation from the Ancient Branchof Christ's Church in this land, to consider with themselves whatcause there is in their own case to justify, before God, such aseparation from their Brethren in Christ. 

[19] Consider also S. Paul's earnest words, "Unto the Church of Godwhich is at Corinth, with all that in every place call upon the nameof 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 thesame thing, and that there be no divisions among you; but that ye beperfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, that there arecontentions among you" (1 Cor. I. 2, 10, 11). 

[20] A caution is perhaps needed here to prevent the reader fromsupposing that any re-union is advocated which would involve unionwith error. On the one hand, we must "stand fast in the libertywherewith Christ hath made us free" (Gal. V. 1). We must firmly refuseto accept any other foundation than that of the Creeds, settled by anundivided Christendom. And on the other hand, we must set ourselveswith equal firmness against allowing any "Shibboleth" (Judges xii. 6), made out of exaggerated views of particular doctrines, to cut offthose 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 samemountain, and yet see different views of it; so men see differentsides of a truth. To know a truth perfectly men must see it from everypoint of view. And the power of taking such comprehensive views oftruths is granted to few, if any, here on earth. Probably this perfectknowledge is reserved for us in Heaven; when all, who have loved theirLord in sincerity, will find that their controversies with one anotherhere on earth have been due to their imperfect knowledge and limitedviews 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 toChristian people. What is the Holy Catholic Church? The words are veryoften 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 thefounding of that Kingdom by the Holy Ghost, acting through theApostles, 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 seethis already. 

But there are two ways of dealing with this question: first, as anarticle of faith; and secondly, as a matter of fact. The Church is anobject on which faith is exercised; but if faith is laid asidealtogether, the facts of the existence of the Church and its rapidextension in our own day still remain to be considered. 

We must deal with it first as an article of the faith. "I believe inthe Holy Catholic Church. " It is an article of faith added to ourprofession of faith in God, expressing our belief in the reality ofthe Gospel. It is like saying, in other words, that we believe thatwhat our Lord preached was literally true, and has come to pass. Hereby we declare that the Kingdom which He proclaimed is a realKingdom, and that we belong to it as His subjects, and share in thesalvation 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 realityand truth "The Kingdom of Heaven, " which was described beforehand byour Lord in His parables and discourses, and which He declared couldnot be entered except through a new birth of the Spirit. And we haveseen how the Holy Ghost was given according to His promise, first tolead 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 preparethem 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 thegood news which He preached has come to pass, that "The Kingdom ofHeaven" has been founded; and that we, who profess this belief, havebeen called to enter it as His subjects, and have been put into theway of salvation, wherein we have a present share in His infinitemerits, 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" asreferring to a matter of fact. The existence of the Church is ahistorical fact, which may be traced down through the eighteencenturies from the times of the Apostles to our own. And we cannotrealize in any practical manner what the Holy Catholic Church is, without some degree of knowledge of its history. Consequently, we mustnow proceed to consider what the Church is, by the help of the recordswhich have come down to us. 

The history of the Church of Christ during the greater part of thefirst century is within reach of all, because it is contained in HolyScripture, in the book of the Acts of the Apostles, and in theEpistles. And this Bible history of the Holy Catholic Church may bedivided into two periods; the first, whilst the Church was confinedalmost exclusively to converts from amongst the Jews, and had hardlyextended beyond the limits of Palestine; and the second, when itbegan to spread amongst the Gentiles, in the heathen countries of Asiaand Europe. 

During the first period the interest is centred in Jerusalem. On theday of Pentecost the foundation of the Church was laid in Jerusalem, through the conversion of three thousand devout Jews to the faith ofChrist. And as the Apostles went on preaching boldly to the Jewishpeople, that the Lord Jesus whom they had crucified was none otherthan Messiah, of whom their prophets had foretold all things exactlyas they had happened, the rulers laid hold of them, thinking toterrify them into silence. But in vain; for "the number of thedisciples multiplied in Jerusalem greatly, and a great company of thepriests were obedient to the faith" (Acts vi. 7). Then the persecutionarose about Stephen, one of the newly-ordained deacons; and thefaithful "were scattered throughout the regions of Judĉa and Samaria, "and they "went everywhere preaching the word" (Acts viii. 1, 4). Andso the Church began to spread under the Providence of God beyond thelimits of Judĉa. 

Meanwhile we find that the Church was growing into a duly organisedbody. It was not a collection of Independent congregations, but aKingdom, ruled by laws and ministers appointed either directly by theKing Himself, or under the guidance of the Holy Spirit. And itssubjects are spoken of under four divisions; Apostles, Elders, Deacons, and Brethren. And a brief description of these three ordersof Ministers and of the general body of brethren will best illustratethe account given in the Acts of the Apostles of what the HolyCatholic Church was like during that period. 

To the first order of Ministers--the Apostles and theirsuccessors--our Blessed Lord had committed His authority to found andextend His Kingdom. For to "the eleven Disciples" the commission wasgiven, "Go ye and make disciples[23] of all nations, baptizing them inthe 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 behanded on by them to successive Apostles for ever: "And lo! I am withyou 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 totake their places; to assist them during their lifetime in the variouscountries and cities where converts had been made, and to succeed themwhen they were gone. The duties of these chief Ministers are clearlydescribed 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 oforder, and the ordaining of Elders and Deacons, as S. Paul sums themup to Titus: "For this cause left I thee in Crete, that thou shouldestset in order the things that are wanting, and ordain Elders in everycity" (Titus i. 5). And in the first ages of the Church the number ofsuch overseers or Bishops was very large; every chief city having oneto rule over the Church in that place, and to keep up the unity withthe whole body. 

We come now to the second order of Ministers, the Elders. When thenumbers of the faithful increased, it is clear that the Apostles bythemselves would be unable to instruct them in the things commanded bythe Lord (S. Matt. Xxviii. 20); and we conclude that Elders wereappointed at once to assist them--probably from amongst the seventydisciples sent out by our Lord (S. Luke x. 1)--because, when mentionis made of them, S. Luke seems to take for granted that his readerswill know who they are. The first mention of Elders in the Church atJerusalem is in connection with the alms sent by the Christians atAntioch, to relieve their poor brethren in the capital: "They sent itto the Elders by the hands of Barnabas and Saul" (Acts xi. 30). Eldersare mentioned again as taking part with the Apostles in the firstCouncil at Jerusalem, when "The Apostles and Elders came together toconsider of the matter" (Acts xv. 6). And it is made quite clear thatElders were regarded as a necessary order of Ministers in the Churchof Christ, by the account given of the return of S. Paul and S. Barnabas from their first missionary journey: "They returned again toLystra, and to Iconium, and Antioch, and when they had ordained themElders[24] in every Church, they commended them to the Lord" (Actsxiv. 21-23). Their office was to take charge of the differentcongregations or Churches in the various towns and villages, very muchas 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 toJerusalem. Having landed at Miletus, "He sent to Ephesus, and calledthe Elders of the Church;" and when they were come he reminded themwhat his teaching had been, and then charged them thus: "Take heedtherefore unto yourselves, and to all the flock over the which theHoly Ghost hath made you overseers, to feed the Church of God, whichHe hath purchased with His own blood" (Acts xx. 17-28). 

The appointment of the third order of Ministers--the Deacons--was atfirst for a special object; to take the management of the distributionof daily necessaries to the widows and needy (Acts vi. 1-6). But, from the first, the spiritual gifts bestowed upon them were exercisedin the more distinctly spiritual work of preaching. Thus Stephen's"faith and power" (Acts vi, vii) stirred up the first persecution; andPhilip, another of the first Deacons, by his faithful preachingbrought about the conversion of the Samaritans (Acts viii. 5-14), andthen 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 thethree orders or classes of Ministers, which have been ever since inthe Holy Catholic Church. Apostles and Bishops bearing the Lord'scommission to which the promise of His presence was attached; Eldersor Priests having charge of congregations, as Pastors, to feed, instruct, and lead; and Deacons having special oversight of the reliefof the poor, but also using their talents to preach as God gave untothem. 

The position and life of "The Brethren" are set forth with equalclearness. As soon as a man was induced, by the leading of the HolySpirit, to profess his belief in Jesus the crucified--as beingMessiah, the Son of God, our Saviour--he was baptized according tothe Lord's instructions to the Apostles (S. Matt. Xxviii. 19). He wasthus enrolled amongst the subjects of "The Kingdom of Heaven, " whowere commonly spoken of as "Believers" _or_ "The faithful, " as "TheBrethren, " and as "Saints. " In this way multitudes were brought intothe Church on the day of Pentecost (Acts ii. 41); thus Philip admittedthe people of Samaria (Acts viii. 12), and the Ethiopian officer ofQueen Candace (Acts viii. 36-38). Thus S. Peter admitted the GentileCornelius, his hesitation to do so having been first removed by themanifest descent upon him of the Holy Ghost (Acts x. 47, 48); and thusS. Paul and S. Barnabas continually admitted converts in theirmissionary journeys. It does not appear that the Apostles themselvesbaptized; but they directed the act to be administered by anattendant. Thus S. Paul took John Mark with him as his "minister" onhis first journey (Acts xiii. 5), and on other journeys Silas andTimothy and others. When Cornelius and his friends were baptized, wedo not read that S. Peter baptized them, but "he commanded them to bebaptized in the name of the Lord" (Acts x. 48); and S. Paul expresseshis thankfulness that only a few individuals could say that they hadbeen baptized by him in person, "lest any should say that I hadbaptized in my own name" (1 Cor. I. 14-17). 

The life of "The Brethren, " after baptism, is also described with muchdistinctness, in a few words which seem to have been recorded once forall of the first converts, in formal terms which should be applicableto 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 theduties of the Christian life. Their stedfast attention to "TheApostles' doctrine" implies that they accepted their testimony as thetruth necessary for salvation. Their holding to "the fellowship" orcommunion, implies their unity with the Apostles, and with oneanother. Their continual observance of "The breaking of bread" impliesthe high position at once given to the ordinance of the HolyCommunion, instituted by the Lord Himself as the bond of the NewCovenant, in place of the sacrifices of the blood of beasts under theOld Covenant. And their habitual joining in "The prayers, " impliesthat the assembling of Christians for common worship was practisedfrom 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 patternfor all future generations. It is true that the infant Church was notperfect, and, had it been so, it would not have corresponded with thedescription which our Lord had given of it in His Parables; but theleaven was at work upon the hearts of the believers, and the resultwas manifest in their lives. 

After about ten years had thus passed, during which the Church wasbeing gradually developed as the Kingdom of Messiah in Judĉa andSamaria, the second period of its history, as recorded in the Bible, began. And henceforth Antioch became a fresh centre of interest andactivity, in consequence of the ordination of S. Paul and S. Barnabasas Apostles. "There were in the Church that was at Antioch certainprophets and teachers. As they ministered to the Lord and fasted, theHoly Ghost said, Separate me Barnabas and Saul for the work whereuntoI have called them. And when they had fasted and prayed, and laidtheir hands on them, they sent them away. So they being sent forth bythe Holy Ghost, sailed to Cyprus" (Acts xiii. 1-4). Thus began thefirst missionary journey into heathen lands. And from Cyprus the goodnews of "The Kingdom of Heaven" spread to Asia Minor, where in thecourse of years the seven branches of the Church were founded to whichwas addressed the Book of the Revelation, vouchsafed to the agedApostle S. John (Rev. I. 4). From Asia the Church extended intoEurope, the Apostles being called thither by the vision at Troas ofthe "man of Macedonia saying, Come over unto Macedonia and help us"(Acts xvi. 9). The first victories of the Cross in Europe were gainedat Philippi and Thessalonica, and thence the good news passed on toGreece, and the rich city of Corinth became the Apostle Paul'sheadquarters for "a year and six months, " the Lord having "muchpeople" there (Acts xviii. 10, 11). From Greece the Gospel spread toRome, the capital of the ancient world. So that we learn from HolyScripture, that, within the lifetime of the Apostles, the mustard-seedof the Gospel had sprung up and grown into a tree, whose branchesovershadowed well nigh the whole of the then civilised world, as itwas known to the Romans. 

The answer to the question, What is the Holy Catholic Church? is thusprovided for us in the Bible, whether we regard it as an article ofthe faith, or as a matter of historical fact. The Holy Catholic Churchis "The Kingdom of Heaven, " which was described beforehand by our Lordin His parables, which was set up on the Day of Pentecost, and thengradually developed into an organised body, under laws and ministersduly ordained by the Lord Himself, or under the guidance of the HolyGhost; and which then spread from one land to another through theexertions of the holy Apostles. The Holy Catholic Church is thatKingdom whose founding is described, and whose history is commenced, in Holy Scripture. 

But the history of the Church is only commenced in Holy Scripture, andfor a full explanation of the Holy Catholic Church, regarded as ahistorical fact, we need to have this history continued down to ourown days. Within the limits of this little book, nothing but a verybrief outline of the history of the Church is possible. But withoutdoubt every Christian in this country ought to have such a generalknowledge of this history, as will enable him to understand clearlyhow the Church of England of to-day is united with the Church ofApostolic times. 

The history of the further extension of the Church of Christ iscontained in the writings of various Christian authors whose bookshave been preserved to us. Some few of these, such as Polycarp andClemens of Rome, were contemporaries with the Apostles, and wereordained by them. These were followed by Justin Martyr--who in his"Apologies on behalf of the Christians" gives a full account of theirmanner of life, and worship, and ordinances--and Irenaeus, and Clemensof Alexandria, who lived between A. D. 120 and A. D. 200. Of the next orthird century, we have many books by Tertullian, Origen and Cyprian, giving full accounts of the faith and laws of the Christians, theirsocial life and their worship. And in the fourth century, thehistorian Eusebius wrote his History of the Church from the days ofour Lord down to the reign of Constantine, the first ChristianEmperor; and many of the great theologians and defenders of the faithflourished, whose names may well be "household words" with Christiansof all ages, such as Athanasius, Ambrose, Jerome, Chrysostom, andAugustine. 

From these or other ancient authors we learn that Christianity rapidlyspread to the northern parts of Africa, to which country many of thembelonged; to France, and to Britain, where there was a scatteredBritish Church whilst the Romans still held the country. 

In course of time, the two great capitals of the Roman Empirenaturally 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]. Andfrom that time forward, down to the Reformation period, the history ofthe 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 varioushistorians. And last, though not least, we find it imperishablyrecorded in the cathedrals, and abbeys, and parish churches, whichtell of the inventive genius and taste and skill of our pious fathersin 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 Romantroops were withdrawn from Britain about the end of the fourthcentury; and in the course of the next two hundred years, the varioustribes of heathen Saxons who invaded our shores overcame theresistance of the Britons and settled in England; and, by theirvictorious advance, the few that survived of the British Christianswere driven to take refuge in the mountains of Wales and the westerncounties. Toward the close of the sixth century the attention ofGregory the Great, the good and zealous Bishop or Pope of Rome, wascalled to the heathen condition of Saxon England; and A. D. 597Augustine was sent over with a band of clergy to convert the Saxons. He landed in Kent, converted Ethelbert the king, and became firstArchbishop of Canterbury[27]. Shortly afterwards Celticmissionaries--Aidan, Chad, and others--pushed southwards, convertingNorthumbria 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 tothemselves an ever-increasing authority, which was the cause of manycontests between them and successive kings of England; and at the sametime many abuses grew up and superstitious practices were mingled withthe simple belief of purer ages, and a gradual decay of truespiritual religion set in. At length in the sixteenth century theEnglish Church asserted its right to reform abuses under its ownArchbishops and Bishops. Then the Reformation period began. The Popeof Rome endeavoured to resist the movement, and to maintain hisauthority; and upon the people of England refusing to submit to hisunreasonable and unbearable claims, the rupture between the Church ofRome and the Church of England resulted. 

The position thus taken by the Church of England must be clearlyunderstood. 

During the Middle Ages the various Churches of the west of Europe weregradually brought to acknowledge the supremacy of the Popes or Bishopsof Rome. So that the Pope was able to exercise an authority over allthese Churches. Hitherto learning had been confined to a very few. Butnow, through the invention of printing, the knowledge of HolyScripture was rapidly extending; and people were finding not only thatthe claims of the Pope were without foundation, but also that many ofthe ceremonies and practices, to which they were accustomed, weresuperstitious and wrong. 

This then was the work of the Reformation--to free the Church ofEngland from the unreasonable claims of the Papal Supremacy; and tobring back the faith and worship of the people into harmony with thewritings of the ancient Fathers of the Church. 

The result was that new services were compiled in English out of theold Latin books, which the people had been unable to understand; andmuch that was superstitious was omitted. But the changes wereintroduced gradually, and as the people were prepared to accept them. The same Parish Clergy, in most cases, ministered as before, onlyaccording to the new forms; the Churches were used by the sameworshippers; the same Creeds were repeated. For the Reformationtouched not the ancient Catholic Faith. It only removed the modernceremonies and superstitious beliefs which had been added to it. 

Like all great human efforts, the Reformation was not unmixed withevil; but, at the same time, the blessings gained by our country werevery great. And if other countries had succeeded in reforming abuses, in a similar manner, no doubt the Church of Christ would have gainedgreat influence for good, not only in Europe, but also throughout theworld. But the power, which the Church of Rome had usurped to herself, was too valuable to be parted with. The Pope denounced theReformation, and broke off all communion with our Church and nation. 

What then became the position of the Church of England? We have seenhow the unity of the various branches of the Church was provided forby our Lord, through the Apostles and Bishops, to whom He entrustedHis commission to extend His Kingdom. And by the Providence of God theunity of the Church of England with the Holy Catholic Church has beenmaintained, notwithstanding this unhappy schism between us and theChurch of Rome[28]. Our Archbishops and Bishops still exert as beforean indisputable authority, as the officers of the King of "The Kingdomof Heaven;" and having fellowship with them, we know that we are inthe same position as the first members of the Church, who "continuedstedfastly in the Apostles' doctrine and fellowship" (Acts ii. 42). Nothing but time separates us from the Apostles and the early Churchof Christ. What was necessary for the first subjects of "The Kingdomof Heaven" we enjoy. What they were taught to believe, we believe. What they were led to hope for, we hope for likewise. The promise ofour Lord to His Apostles, "Lo, I am with you alway, even unto the endof the world" (S. Matt. Xxviii. 20), includes our Bishops, with allthe other successors of the Apostles from that day until now. 

To the question, What is the Holy Catholic Church[29]? the answer mustbe given, It is "The Kingdom of Heaven"--the Kingdom ofMessiah--which, according to His own prediction, has spread from landto land through all the world. And when we speak of the Church ofEngland, we speak of that branch of the one great spiritual Kingdomwhich was founded, under God's Providence, in our own land, in ancienttimes, and which includes ourselves. For Bishop has followed Bishop, and the Gospel has been preached, and subjects have been brought intothe Kingdom of Christ, in this favoured land of England, from onegeneration to another, from the very beginning of our national lifeuntil our own day. 

FOOTNOTES:

[22] The word "Catholic" is the Greek for "Universal, " and expressesthe truth that the Church of Christ is open to, and embraces, all thenations of the world; because the Kingdom of Messiah was not to berestricted to one nation, but was intended to spread over the wholeearth. And, consequently, the word also expresses the essential unityof the Church, because there can be but one Church which is purposedto 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 inuse, comes our present English form "Priest. " The use of this word"Priest" to translate the word _Hiereus_, which is the name in theGreek of the Jewish Minister, and the mistaken idea that thesacrifices he offered were propitiatory in the sense that they "couldtake away sin" (Heb. X. 4), have caused much misunderstanding of theword, and prejudice against it, which the knowledge of its meaningremoves. 

[25] In the course of the ninth century a very serious dispute ragedbetween the Eastern and Western Church. The Greeks had often beforeprotested against the pretensions of the Popes of Rome, and now theycomplained that the Latins had introduced the word "Filioque, " meaning"and the Son, " into the article of the Creed respecting the processionof the Holy Ghost. The Nicene Creed, as drawn up in the originalGreek, contains only these words, "proceeding from the Father. " TheLatin Church added "and the Son, " without the authority of a GeneralCouncil. And though the contest seems to have been about words, ratherthan any difference of doctrine, at last, after a dispute of manyyears, it ended in the schism between the Church of Constantinople andthe Church of Rome--between the East and the West--which has neverbeen 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 wholived 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 theChurch of Rome. On the contrary, they have no standing-ground inEngland at all; and fall into the number of schismatics here, becausethey refuse to hold communion with the branch of the Holy CatholicChurch in this land. 

[29] The Holy Catholic Church may be considered to bedivided--speaking generally--into three great divisions. The Eastern, or Greek-speaking Church; the Roman, or Latin-speaking Church; theAnglican, or English-speaking Church. And now, by the Providence ofGod, we can see that a mighty responsibility has been laid upon ourown branch of "The Kingdom of Heaven. " We feel sure that with themarvellous spread of the English nation, the Church of Christ ought tohave spread with equal rapidity; and past neglect, especially withrespect to the great colonies founded in past generations in America, brings us much to answer for. Yet we may take courage when we thinkhow the English-speaking branch of the Holy Catholic Church has spreadin 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 theKingdom has been scattered, far and wide, by English-speaking agentsof the great King. And our Archbishop of Canterbury is theacknowledged centre of as wide a sphere of spiritual energy as thePope 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 toanother, and of the successive victories won by the Cross over heathenraces from age to age, gives by itself a very imperfect idea of themeaning of the words "The Holy Catholic Church. " Because, with theoutward extension of the Church, its influence upon the inner manneeds always to be considered. For when our Lord described theextension of "The Kingdom of Heaven, " He not only likened it to thespread of a tree branching out on every side, but He also declaredthat it would work as leaven, secretly, by changing the hearts of men. 

This truth may be said to be kept prominently before Christians bythe term "Holy" being applied to the "Catholic Church. " The Church ofChrist is of necessity and essentially "Holy. " We see that this mustbe so, when we understand what Holy Scripture says of it; that it isbuilded entirely by the Holy Ghost (Eph. Ii. 20-22); that its membersare "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 whenthe Lord Jesus, who "loved the Church, and gave Himself for it, thatHe might sanctify and cleanse it with the washing of water by theword, " will "present it unto Himself a glorious Church, not havingspot, 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 frombeing perfect. And the mingling together of holy and unholy in theChurch is exactly in accordance with the prediction of our LordHimself. For whilst He spoke of the power of His grace to change andsanctify the hearts of the subjects of "The Kingdom of Heaven, " Healso expressly foretold that there would be tares in His fieldamongst the wheat (S. Matt. Xiii. 24-30), which would remain as longas the world lasts; and that the Gospel net would enclose bad fish aswell as good, and both would be retained in it until the Angels makethe separation at the end (S. Matt. Xiii. 47-50). The truth of Histeaching has been confirmed by the subsequent history of the Church inall ages. Holy and unholy are together; and though we are forbidden toattempt to separate them, we know that there is, as it were, a gulfbetween them, which though not impassable is very great. The words ofS. 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 quotefrom the prophet Isaiah, "Though the number of the children of Israelbe 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, whichreally live up to "the high calling of God in Christ Jesus, " and"press toward the mark for the prize" (Phil. Iii. 14). "Many arecalled, but few chosen" (S. Matt. Xxii. 14). 

Consequently, since there are unholy as well as holy members of "TheHoly Catholic Church, " the question arises, What is the portion ofthose who are, what they are called to be, "Saints"? And how shall weexpress it? Shall we accept the theory of some who say that there aretwo Churches; an outward and visible Church which is a mixed companyof good and bad; and an inner and invisible Church which is known toGod alone, and which consists of the good only? A moment'sconsideration of what has been pointed out in previous chapters to bethe teaching of Holy Scripture, about "The Kingdom of Heaven, " willshow that the idea is untenable; because it is "The Kingdom of Heaven"which is distinctly described as imperfect in its present state hereon earth; and we cannot conceive the idea of two universal Kingdoms ofMessiah. What then is the teaching of Holy Scripture respecting theposition 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 Communionof Saints. "

They who live as Christians, that is, as belonging to Christ, enjoy"The Communion of Saints. " All subjects of "The Kingdom of Heaven" mayenjoy this position of the Saints, if they will. If they areunnatural children of their Heavenly Father, if they are disloyalsubjects of their King, if they resist, instead of being led by, theHoly Spirit, they are hindering God's good-will concerning them, andmaking of none effect the sufferings of their Saviour. But if theylook up to and love their Father, if they set themselves to servetheir King, if they strive to follow the guidance of the Spirit, theyare 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 thesewords by the very prevalent idea that the Saints are, necessarily, departed Saints who have finished their course in God's faith andfear. 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 inand worship God. "Sing to the Lord, O ye Saints" (Ps. Xxx. 4). "O lovethe Lord, all ye His Saints" (Ps. Xxxi. 23). "The Lord forsaketh notHis Saints" (Ps. Xxxvii. 28). And in the Book of the Acts of theApostles and the Epistles it is continually used in the same sense, for the Lord's people in general. "Peter came down to the Saintswhich dwelt at Lydda" (Acts ix. 32). And at Joppa, "He called theSaints and widows" to him (Acts ix. 41). And S. Paul speaks of hiswork as a persecutor in these words, "Many of the Saints did I shut upin prison" (Acts xxvi. 10). And in most of his Epistles he addressesthose to whom he is writing as "called to be Saints" (Rom. I. 7; 1Cor. I. 2). 

Another frequent cause of misunderstanding is the idea that "theSaints" mean only a few very holy persons, who have attained by thegrace of God such a degree of perfection, as is beyond the reach ofthose who live an active life in the world. But this idea also isfound to be contrary to the ordinary Bible use of the word. Those whomS. Paul addresses in his Epistles as "Saints, " are rebuked for almostevery kind of sin. The Corinthians, especially, are an instance of theimperfections which may yet be found in God's Saints, and may teach ushow tenderly we need to deal with the failings of those who are justemerging from heathenism in our own days. The First Epistle to theCorinthians administers rebukes for schism, fornication, idolatroustendencies, misuse of spiritual gifts, profanation of the worship ofGod, and misbelief. And even the Saints at Ephesus, who are addressedas if they had made great advance in the understanding of themysteries of the faith, are warned to abstain from lying, violentanger, 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 imperfectionsand frequent falls, are seeking to gain a better knowledge and deeperlove of God; and are striving to be led by the Holy Spirit to resistsin 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 inGod" (Col. Iii. 3). They are declared to be united with God, as abranch is united with its stem; deriving spiritual life--a new andhigher life than the natural life which belongs to all--from Him. Theyare "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 itis 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 "themind that was in Christ Jesus" (Phil. Ii. 5) be in them, and "beingstrengthened with might by His Spirit in the inner man, Christ dwellsin their heart by faith" (Eph. Iii. 16, 17); and they are advancing"unto the perfect man, unto the measure of the stature of the fulnessof Christ" (Eph. Iv. 13). 

The closeness of this union or communion with God in Christ isexpressed more fully by the figure of the body and its members. TheSaints together form the Body of Christ. "For as the body is one, andhath 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 baptizedinto one body" (1 Cor. Xii. 12, 13). Christ is the Head: and theChurch is the Body. For God "gave Him to be the Head over all thingsto the Church, which is His Body" (Ephes. I. 22, 23). So intimatelyconnected are the Saints with their Lord that they are the members ofChrist--yea, S. Paul does not hesitate to say, "We are members of HisBody, of His Flesh, and of His Bones" (Ephes. V. 30). This is a greatmystery; but when faith has accepted it, it is seen to be the groundof the Christian's strength. He is strong through grace, because hisstrength is not his own, but is derived from Christ his Lord, withWhom through the Spirit he is united. 

The importance of the two holy Sacraments of Christ is in connectionwith this truth. Holy Baptism is the means ordained for uniting uswith the Body of Christ (1 Cor. Xii. 13). Holy Communion is the meansof 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 theSaints are His own members[30]. "Why persecutest thou _Me_?" said theLord to the persecutor of His people. And they have the good hope tocheer them, that when the great day of judgment comes, whilst to somewho 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 likeHim--as bearing God's image--and will receive the welcome, "Come, yeblessed of My Father, inherit the Kingdom prepared for you" (S. Matt. Xxv. 34). 

The meaning of "The Communion of Saints" becomes clearer when we knowthat "Communion" is the same word as that which is more oftentranslated "Fellowship. " The Apostle S. John speaks with greatclearness about this Communion or Fellowship. Referring to the goodtidings delivered by himself and the other Apostles about the personand work of the Saviour, he saith, "That which we have seen and hearddeclare we unto you, that ye also may have fellowship with us. " Inother words, he declares that the Gospel was preached that all mightenjoy the Communion or Fellowship which the Apostles possessed. Andthen he goes on to explain with whom they enjoyed this Communion: "Andtruly our Fellowship is with the Father, and with His Son JesusChrist" (1 S. John i. 3). And this assertion of the Communion of theChristian with God agrees with the words of the prayer of our Lord forHis people, recorded by the same Apostle; wherein He prayed, "Thatthey may be one, even as we are one; I in them, and Thou in Me, thatthey may be made perfect in one" (S. John xvii. 22, 23). 

These thoughts of the Communion of the Christian with God--the Fatherand the Son--would be incomplete, did we not also think of ourCommunion with the Holy Ghost. For inasmuch as the whole spirituallife of the Christian is due to the indwelling of the Holy Ghost, thisCommunion with God, which the Christian enjoys, is in reality the workand gift of the Holy Ghost. And this is testified to us by thefamiliar words of blessing, "The grace of the Lord Jesus Christ, andthe love of God, and the Communion" (or Fellowship) "of the HolyGhost, be with you all" (2 Cor. Xiii. 14). 

Furthermore, "The Communion of Saints" describes the fellowship or tieof brotherhood which unites Christians together, one with another. Forif all Saints have Communion with God, it follows that all haveCommunion one with another in Him. If Christians are really strivingto 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 thechildren of God by faith in Christ Jesus" (Gal. Iii. 26). Theiradoption 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 havefellowship with Him, and walk in darkness, we lie; but if we walk inthe 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 andGod, but rather intensifies it (seeing that S. Paul describes theresult of death as the "being with Christ, " Phil. I. 23), it followsthat "The Communion of Saints" is not a fellowship with the livingonly, 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 "TheCommunion of Saints" is that fellowship which Christians enjoy, through being made one with God, and with one another; we shall dowell to consider more carefully about the means by which they areenabled to keep up this union, and to maintain the sense of itsreality from age to age. When our Blessed Lord spoke in the synagogueat Capernaum respecting the Bread of Life, He used these words, "Verily, verily, I say unto you, Except ye eat the Flesh of the Son ofMan, 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 Iin Him" (S. John vi. 53, 56). His hearers had no idea about what Hemeant by His Flesh and Blood. But in instituting the Holy Sacrament ofthe 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 HolySacrament, appealed to the Corinthians to remember the bond of unionwith God, and with one another, in which they were joining, saying, "The cup of blessing which we bless, is it not the Communion of theBlood of Christ? The bread which we break, is it not the Communion ofthe Body of Christ? For we being many are one Bread and one Body, forwe 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, aswell as inwardly and spiritually, "The Communion of Saints" with Godand with one another. And this is clearly expressed by the name "HolyCommunion" by which we commonly speak of this Holy Sacrament. 

Does any one ask, What is "The Communion of Saints?" The answer isclear. It is the Communion or fellowship which Christians enjoy withGod, and therefore with one another, whether in this world or inParadise. And the Sacrament of the Holy Communion is the ordainedmeans 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-willconcerning them to be of none effect. So that whilst all who arecalled to enter the Kingdom of the Lord and Saviour Jesus Christ arecalled to enjoy the blessings which He has gained for us, themultitude make little or no use of His gifts. But all who will, may byHis 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 fellowshipone with another, and the blood of Jesus Christ His Son cleanseth usfrom all sin" (1 S. John i. 7). 

And as the Saints, by virtue of this Communion with God, have theassurance of "The forgiveness of sins;" so likewise they look joyfullyforward in hope of "The Resurrection of the Body" and "The LifeEverlasting. " For "The dead in Christ shall rise first; then we whichare alive and remain shall be caught up together with them in theclouds, to meet the Lord in the air; and so shall we ever be with theLord" (1 Thess. Iv. 16, 17). 

FOOTNOTE:

[30] Consequently the expression "in Christ" or "in the Lord" isfrequently used to denote the fact of a person being a Christian. ThusS. Paul sends greeting to certain, who had been converted beforehimself, in these words, "Salute Andronicus and Junia who were inChrist before me" (Rom. Xvi. 7); and describes the Christians ofPalestine, at the time of his visit, as "the Churches of Judĉa whichwere in Christ" (Gal. I. 22). And thus of the Christian departed it issaid, "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 thatKingdom 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 HolyGhost--being a spiritual Kingdom not of the world, though at presentin the world--and which was preached from land to land as an UniversalKingdom, 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), wasthat He might found this Kingdom. "He purchased" it at no less a costthan "with His own blood" (Acts xx. 28). For He "loved the Church andgave 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 meansof a Kingdom of which our Lord Jesus Christ is the King, and all themen and women and little children in the world are intended to be thesubjects. The Son of God became the Son of Man, that in Him the wordsof the Psalmist might be fulfilled, "I will give Thee the heathen forThine inheritance, and the uttermost parts of the earth for Thypossession" (Ps. Ii. 8); and those other words (which are quoted byS. Paul in the Epistle to the Hebrews), "Thou hast put all thingsunder His feet" (Ps. Viii. 6). 

"But we see not yet all things put under Him" (Heb. Ii. 8). AlthoughHe "gave Himself for us that He might redeem us from all iniquity, andpurify unto Himself a peculiar people zealous of good works" (Tit. Ii. 14), the perversity of man has spoilt the perfection of His work, andhindered the results of His self-sacrifice. Eighteen hundred yearshave passed, and still His rule is imperfect; and not one third of thehuman race, whom He redeemed unto Himself with His own blood, acceptHim as their King. But in His perfect foreknowledge, this hindering ofHis 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 toentrust to His faithful people the task of removing and overcoming bytheir prayers and exertions the obstacles which opposed His rule. 

When the Pharisees once asked "When the Kingdom of God should come, Heanswered them and said, The Kingdom of God cometh not withobservation; neither shall they say, Lo here! or, Lo there! forbehold 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 itnot; and ever since those days it has been spreading amongst men. ButHe knew how strongly the great enemy of God and man would oppose theextension of His Kingdom; and how powerful the perversity of man wouldbe 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 weunderstand clearly the meaning of these words. We cannot suppose for amoment that our Lord meant that the Kingdom of God is not _come_ atall in this present time. Because many passages, which have beenalready quoted, have assured us that His Kingdom was founded long agoamongst men. Moreover, He expressly directed His disciples to assurethose to whom they preached, whether they hearkened or not--"TheKingdom 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 "pressinginto it" (S. Luke xvi. 16). But His rule over the hearts of men isimperfect, and will be so as long as it can be said "We see not yetall things put under Him" (Heb. Ii. 8). Therefore He has taught Hisfaithful people of every age to lift up this prayer--"Thy Kingdomcome"--that it may be brought to pass that He may rule in all heartssupreme; that the lands which are still heathen may be brought intoHis Kingdom; and that those who now profess to bear His Name may be"Saints" indeed. And inasmuch as He "loved the Church and gave Himselffor it, " not that it might consist of so-called Christians--who inheart are worshippers of Mammon, and not subjects of theCrucified--but "that He might sanctify and cleanse it with the washingof 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 wrinkleor any such thing" (Eph. V. 25-27). And then at last the cry will beraised, "The Kingdoms of this world are become the Kingdoms of ourLord, 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 ofdifficulty (S. Matt. Xvii. 20), and that the prayer of faith has apower to which God has set no bounds (S. Matt. Xxi. 22). And thesurest way to pray in faith is to be ourselves striving for thefulfilment of our prayers. 

Now the King Himself declared the source from which the weakness ofHis Kingdom would arise. When He prayed for His little band ofdisciples, He added, "Neither pray I for these alone, but for themalso which shall believe on me through their word; that they all maybe one; as Thou, Father, art in Me, and I in Thee, that they also maybe 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 ourprayer, "Thy Kingdom come, " we want to lead Christian men to thinkthat the saying is true, "A Kingdom divided against itself cannotstand" (S. Mark iii. 24); and that it is impossible for "The Kingdomof Heaven" to be strong to win souls for Christ, whilst its subjectsare forming factions and so-called denominations, and are opposing oneanother. "Behold how good and how pleasant it is for brethren to dwelltogether in unity! For there the Lord commanded the blessing, evenlife for evermore" (Ps. Cxxxiii. 1, 3). 

To re-unite the divided branches of Christ's Holy Church, or even toheal the divisions amongst God's people in our own land, is a workwhich is beyond the power of man to accomplish. But if Christianswould but be persuaded to see the advantages of unity, and to desireto live up to their high calling as God's children--as the one familyof God--the first step would have been taken which would lead, inGod's own time, to the end in view. 

For if the subjects of "The Kingdom of Heaven" only realised theirposition, how great would be the answer to this universal prayer, "ThyKingdom come!" How would Christ's Kingdom be then advancing in theworld! For His Church would be moving, as one mighty army, against Hisfoes, 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 tothe promotion of His glory. May He grant that those who read them maybe strengthened in their own faith, and be themselves prepared for thegreat day, when "The Kingdom of Heaven, " as we know it, will havebecome the Kingdom of Glory; "when there shall be one flock and oneShepherd" (S. John x. 16); and the daily repeated prayer will havebeen fulfilled, THY KINGDOM COME. 

FOOTNOTES:

[31] When it is said that Christ died for the Church, it is necessaryto remember that in His intention the Church included the whole world(see S. Matt. Xxviii. 19). The wilfulness of man in refusing tobelieve cannot alter that intention though it spoils the completion ofit. "God so loved the world that He gave His only Begotten Son"--thusthe wideness of His loving intention was set forth--"that whosoeverbelieveth in Him should not perish" (S. John iii. 16)--thus thenecessity of man's belief, in order that the intention might becarried 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, thePrince of Peace; Give us grace seriously to lay to heart the greatdangers we are in by our unhappy divisions. Take away all hatred andprejudice, and whatsoever else may hinder us from godly union andconcord: that, as there is but one Body, and one Spirit, and one Hopeof our Calling, one Lord, one Faith, one Baptism, one God and Fatherof 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, andmay with one mind and one mouth glorify Thee; through Jesus Christ ourLord. _Amen. _

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_Science and the Bible:_ a Lecture by the Right =Rev. Bishop Perry, D. D. = 18mo. _Paper cover_ 4d. , or _Limp cloth_ 0 6

_The Bible: Its Evidences, Characteristics, and Effects. _ A Lecture by the =Right Rev. Bishop Perry, D. D. = 18mo. _Paper cover_ 0 4

_A Sermon on the Efficacy of Prayer. _ By the =Right Reverend Harvey Goodwin, D. D. =, Bishop of Carlisle. 16mo. _Paper cover_ 0 2

_The Testimony of the Primitive Fathers to the Truth of the Gospel History. _ By =T. G. Bonney, M. A. =, Fellow of St. John's College, Cambridge. 18mo. _Paper cover_ 0 2

_The Truth of the Gospel History confirmed by the Earliest Witnesses after Apostolic Times. _ A Lecture delivered at Potsdam. By the late =Dr. F. W. Krummacher=. 18mo. _Paper cover_ 0 2

_A Lecture on the Bible. _ By the Very Rev. =E. M. Goulburn, D. D. =, Dean of Norwich. 18mo. _Paper cover_ 0 2

*. * _For List of TRACTS on the Christian Evidences, see the Society'sCatalogue B. _

DEPOSITORIES: 77, GREAT QUEEN STREET, LINCOLN'S-INN FIELDS W. C. , 4, ROYAL EXCHANGE, E. C. ; 48, PICCADILLY, W. LONDON. 

Transcriber's Note

This book contains some archaic spelling, and unusual punctuation andcapitalisation. All have been left as printed in the original. 

The author used both Eph. And Ephes. As references to Ephesians; thesehave been left as printed. 

Minor typographic inconsistencies (e. G. Use of italics in advertssection) have been corrected without note. 

The advertising material was printed with the author names in boldtypeface. This is indicated with = symbols in this version. 

In this version of the text, *. * is used to indicate a reverseasterism.