They did not understand the words at the time when they were spoken; but at the time of the Ascension they knew that they were to "wait for the promise of the Father" (Acts i. 4), of which He had told them; and to "tarry in the city of Jerusalem until" they were "endued with power from on high" (S. Luke xxiv. 49). Ten days of watching, suspense, and prayer followed. At last, "when the day of Pentecost was fully come, suddenly there came a sound from Heaven, as of a rushing mighty wind, and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance" (Acts ii. 1-4). Hitherto the little band of believers had numbered "about an hundred and twenty" (Acts i. 15) in Jerusalem. But now that the Holy Ghost was given, who could move the hearts of men and change them, the Apostles found themselves endued with the promised "power from on high," which should give weight to their testimony; and the vast multitude, who assembled to listen to S. Peter's sermon, were "pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?" (Acts ii. 37).

The previous instructions which had been given them about "the things pertaining to the Kingdom" (Acts i. 3) were now to be put into practice. The Apostles had the answer ready: "Repent, and be baptized every one of you in the Name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise"—of the Holy Ghost, who alone can change the heart and make men to be born again as the children of God—is not to us only, said the Apostle, but "is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words," besides those which are recorded, "did he testify" to the truth about the Lord Jesus being Messiah, the King; and with such force did he "exhort, saying, Save yourselves from this untoward generation," that three thousand "gladly received his word and were baptized" (Acts ii. 38-41), as subjects of "The Kingdom of Heaven."

Thus the Kingdom was established amongst men by the power of the Holy Ghost[17]. A spiritual Kingdom, but none the less a Kingdom upon earth. A spiritual Kingdom, not established by any power of man, and not belonging to this world; and yet a Kingdom of which men and women and little children were the subjects; "The Kingdom of Heaven" as described by our Lord in His parables and discourses.

And the Kingdom having been thus established amongst men, from this time we find a special name was given to it. Henceforth "The Kingdom of Heaven" becomes "the Church." It was a word which our Lord Himself had occasionally used with reference to His Kingdom, as when He said, "Upon this rock I will build my Church" (S. Matt. xvi. 18); but it now became the common expression. Thus when a persecution broke out against the Christians, it was thus described, "As for Saul, he made havoc of the Church" (Acts viii. 3). So Herod "stretched forth his hands to vex certain of the Church" (Acts xii. 1); and when S. Peter was imprisoned, "prayer was made without ceasing of the Church unto God for him" (Acts xii. 5). And throughout the Book of the Acts of the Apostles and the Epistles it is almost always used as the name of the body of believers or subjects of "The Kingdom of Heaven."

At the same time, in order that there might be no doubt that the Apostles were simply carrying on their Lord's preaching of "the Gospel of the Kingdom" (S. Matt. iv. 23), and that "The Church" which they founded was in very deed "The Kingdom of Heaven," in certain passages describing the character of their preaching we still find a reference to the Kingdom. Thus, when Philip preached the Gospel to the Samaritans, his work is described in these words, "When they believed Philip preaching the things concerning the Kingdom of God, and the Name of Jesus Christ, they were baptized, both men and women" (Acts viii. 12). And a similar instance occurs respecting the preaching of the great Apostle to the Gentiles, S. Paul. The whole of the latter half of the Book of the Acts of the Apostles is filled with the record of the extension of the Church by the labour of S. Paul in the various lands he visited. And he himself continually uses the word "Church," both in his addresses recorded in the Acts of the Apostles and in his Epistles to the Churches. Thus, for instance, to the Elders whom he had ordained to take charge of the Church at Ephesus, he says, "Feed the Church of God which He hath purchased with His own Blood" (Acts xx. 28). And yet when the general character of his preaching is described, it is still spoken of as the good news of the Kingdom. For to these same Elders S. Paul says, "And now, behold, I know that ye all, among whom I have gone preaching the Kingdom of God, shall see my face no more" (Acts xx. 25). And the last record of him leaves him at Rome "preaching the Kingdom of God, and teaching those things which concern the Lord Jesus Christ, no man forbidding him" (Acts xxviii. 31).

We may now briefly sum up the results of the Ascension of our Lord and Saviour Jesus Christ. In ascending into heaven He was fulfilling the prophecy, to which special prominence had been given in His discourses with His opponents, "The Lord said unto my Lord, Sit Thou on my right hand till I make Thine enemies Thy footstool" (Ps. cx. 1). He was thus ascending the Throne of the Mediatorial Kingdom of Messiah—"The Kingdom of Heaven"—and having ascended in triumph, "He gave gifts unto men." And upon receiving the great gift which He had promised—even the Holy Ghost—the Apostles became endued with the power, by which alone "The Kingdom of Heaven" could be founded upon earth, and be extended amongst men. And, from that day forward, "The Kingdom of Heaven" may be said to have been established. And as the Apostles went forth preaching the good news of the Kingdom of God, and believers were multiplied, we find that, under the inspiration of the Holy Ghost, the word "Church" was used to express this body of the faithful. And the name thus used in those early days of "The Kingdom of Heaven," has been generally applied to it ever since.

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

FOOTNOTES:

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

[17] It is sometimes said that the Kingdom was founded by our Lord in the call of His Apostles. But inasmuch as He spoke of it as being still in the future, when He said to Peter, "Upon this rock I will build My Church" (S. Matt. xvi. 18), and expressly declared that the Baptism of the Spirit was the appointed means of entering into it (S. John iii. 5), it seems more accurate to say that our Lord founded His Kingdom on this day, through the descent of the Holy Ghost upon the Apostles. For thus His words which specially applied to their own cases were fulfilled, "Ye shall be baptized with the Holy Ghost" (Acts i. 5; S. Matt. iii. 11); and the gift was then handed on to others in the appointed way, by which they also might be brought into the one Body (1 Cor. xii. 13).



CHAPTER VII.

THE PARABLES EXEMPLIFIED IN THE EARLY HISTORY OF THE CHURCH.

"To Him shall prayer unceasing And daily vows ascend; His Kingdom still increasing, A Kingdom without end."

We have seen that our Lord described in His Parables the general character and nature of "The Kingdom of Heaven." Consequently, if the Church established by the Apostles under the guidance of the Holy Ghost is "The Kingdom of Heaven," it will necessarily be found to agree with the description thus given. Let us therefore now consider how far the history of the Church, in the Acts of the Apostles and the Epistles, agrees with the picture of "The Kingdom of Heaven" drawn beforehand by the King.

The Parable of the Sower admits of frequent illustration if we understand the seed to refer, in a general sense, to the good news of salvation through Jesus Christ, whether it is preached to men outside the Kingdom or to those within it. The birds are continually carrying off the seed from thoughtless and hardened hearers; opposition and persecution and temptation still scorch up the seed in others; and worldliness and love of money still choke that which was beginning to grow well in many hearts. And we can see all these characters, in those who were first called to be members of the Church of Christ. The Jews, generally, in all places visited by S. Paul, from whom he was forced to turn away in despair of producing any effect (Acts xiii. 46), were like the wayside on which the seed fell only to be devoured. Such also was Felix, who "trembled" as he heard S. Paul reasoning "of righteousness, temperance, and judgment to come," but went away and "left Paul bound" (Acts xxiv. 25-27); and Agrippa "almost persuaded to be a Christian" (Acts xxvi. 28). Of hearers in whom the seed is scorched up by the fire of temptation or persecution, we may see instances in Ananias and Sapphira, who fell under the temptation to appear zealous whilst being really worldly (Acts v. 3); or in John Mark, who was disheartened at the seeming difficulties before him, and turned back from Pamphylia (Acts xiii. 13), leaving S. Paul and S. Barnabas to go on without him. Of those in whom the seed is choked by the weeds of worldliness and love of money, there were many examples. Simon Magus, who after renouncing his sorcery and being baptised, thought that the power of the Holy Ghost might "be purchased with money" (Acts viii. 19, 20); Demas who "loved this present world" so much that he forsook S. Paul in the hour of danger (2 Tim. iv. 10); and the many of whom S. Paul spoke with tears, "whose God is their belly, whose glory is in their shame, who mind earthly things" (Phil. iii. 19). And, lastly, of those in whom the seed bears fruit an hundredfold, it seems almost invidious to select examples. But such were the martyr Stephen, who prayed for his murderers (Acts vii. 60); Tabitha, "full of good works and almsdeeds" (Acts ix. 36); Cornelius, upon whom the Holy Ghost fell even before he was baptized (Acts x. 46); S. Luke, "the beloved physician" (Col. iv. 14), "whose praise is in the Gospel" (2 Cor. viii. 18).

The Parable of "The Tares," which described the sad outward appearance of "The Kingdom of Heaven," was unhappily at once exemplified in the early Church. Amongst the first members of the Church of Christ were found Ananias and Sapphira "to lie unto the Holy Ghost" (Acts v. 3); and Simon Magus to bring upon himself the rebuke "thy money perish with thee" (Acts viii. 20). And, as years passed on, we find S. Paul writing to the Church of God at Corinth to rebuke its members of schism (1 Cor. i. 12); of being "carnal" and encouraging "envying and strife and divisions" (1 Cor. iii. 3); of "fornication," and that not merely in a single instance (1 Cor. v, vi); of tampering with idolatrous feastings (1 Cor. viii); of disorders in their religious assemblies, and especially of gross profanity in the celebration of the Lord's Supper (1 Cor. xi); of strange misuse of the miraculous gifts of the Holy Ghost (1 Cor. xii, xiv); and of denying the great doctrine of the Resurrection (1 Cor. xv. 12). All of these charges show how strongly the tares began at once to grow amongst the wheat. And, in later years, the same Apostle warns the Elders of Ephesus that "grievous wolves" will enter in among them "not sparing the flock" (Acts xx. 29); referring probably to the Gnostic heresies against which the First Epistle of S. John is mainly directed.

Let us pass on to happier examples. The Parable of "The Mustard Seed," describing the outward spread of "The Kingdom of Heaven," is illustrated by almost every chapter of the Acts. Beginning with the little seed of an hundred and twenty members, the Church increased at once to thousands on the Day of Pentecost (Acts ii. 41, 47). Then, as the increasing numbers required that Deacons should be ordained to assist the Apostles, we read that "the number of the disciples multiplied in Jerusalem greatly, and a great company of the Priests," recognising, we may suppose, the fulfilment of the sacrificial types in the person and work of the Lord Jesus, "became obedient to the Faith" (Acts vi. 7). Then by the Providence of God this multitude of the believers was scattered through the persecution which arose about Stephen, and they "went everywhere preaching the word" (Acts viii. 4). So that next "Samaria received the word of God" (Acts viii. 14). Then the good news spread to Damascus, and to Antioch in Syria (Acts ix, xi. 19).

Such was the growth of the Church in the first ten or twelve years. Then Antioch became a fresh starting-point, and within the next twenty years, under the efforts of S. Paul and S. Barnabas and others, the glad tidings spread from Antioch to Cyprus, and from Cyprus to the coasts of Asia Minor (Acts xiii, xiv). Then after extending through many provinces of Asia, the Gospel tree spread forth its branches to Macedonia (Acts xvi. 11); and from Macedonia to the ancient cities of Greece (Acts xvii, xviii); and from Greece to Italy and Rome, the capital of the world. With this Parable of "The Mustard Seed," we may connect that of "The Seed growing secretly" (S. Mark iv. 26, 27), and we may think how little the rulers of the old world imagined, that there was a power at work amongst them, which would change the moral character of the whole Empire. The Church of Christ was extending her influence secretly and unnoticed, or noticed only to be despised by the ruling classes. Yet within three hundred years the faith of Christ became the professed religion of the Roman Empire.

But the spread of the Church of Christ was not merely an outward extension in the number of professed members. The Parable of "The Leaven" had set forth the power which "The Kingdom of Heaven" would exercise over the hearts of men. And of this also we may find examples in almost every chapter of the Acts of the Apostles and the Epistles. See the leaven working in the first members of the Church, who lived together in such love and unity that "they had all things common, and sold their possessions and goods, and parted them to all men, as every man had need" (Acts ii. 44, iv. 32). Think of the devoted lives led by the Apostles, "rejoicing that they were counted worthy to suffer shame" (Acts v. 41) for their Lord's sake. Other instances may be seen in Stephen praying for his murderers (Acts vii. 60); in the character of Barnabas, "a good man full of the Holy Ghost and of faith" (Acts xi. 24); in the Elders, who were ordained by S. Paul in the different cities which he visited, and who handed on the knowledge they had gained to their more ignorant fellow-countrymen, "feeding the Church of God" (Acts xiv. 23, xx. 28); in the case of Aquila and Priscilla instructing Apollos (Acts xviii. 26); in the Ephesian converts burning their books (Acts xix. 19); in Lydia taking care of S. Paul at Philippi (Acts xvi. 15); and in the love shown to him afterwards by the Philippians in general, his "dearly beloved and longed for," his "joy and crown" (Phil. i. 3-8, iv. 1-10). Other signs of the leaven working in the hearts of the faithful may be gathered from a variety of expressions in the different Epistles, pointing to the changed lives of the members of the Church (1 Cor. vi. 11); whilst the Apostles were continually urging their converts to let the leaven work more freely upon them, and become more apparent in the holiness of their lives, in the putting off "the old man," and in the putting on "the new man" (Ephes. iv. 22, 24).

The Parables of "The Treasure" and "The Pearl," which set forth the priceless value of salvation, and the different ways in which it becomes known to men, may be illustrated by several instances in the early history of the Church. One finds the truth, as it were, by chance, like some hidden treasure. Such was the man of Ethiopia finding, as he crossed the desert, an apparently chance traveller able to expound to him the prophecies of Messiah (Acts viii. 27); and such was the jailor at Philippi, stopped in the act of committing suicide to be baptized by his prisoners (Acts xvi. 27, 30). Another finds "The Pearl" worth all the world besides, only after long search. Such was S. Paul, who sought for it in intense zeal for God, and found it in the Voice which said, "Why persecutest thou Me?" (Gal. i. 14, Acts ix. 4). And such was Cornelius, whose prayers and alms called down the blessing from above which brought to him the knowledge of His Saviour (Acts x. 30-48). Whilst the value which men set upon the discovery was shown by the joy with which all things were given up for the sake of Christ, when men "did eat their meat with gladness and singleness of heart, praising God and having favour with all the people" (Acts ii. 46, 47); when they rejoiced "that they were counted worthy to suffer shame for His Name" (Acts v. 41); when being expelled with violence from one city they went on to the next, and, instead of complaints, "the disciples were filled with joy and with the Holy Ghost" (Acts xiii. 50-52); and when one could say, who had given up all his earthly prospects and high position amongst his fellows, "what things were gain to me, those I counted loss for Christ" (Phil. iii. 7, 8).

The last Parable of the series, "The Draw-net," referring as it does to the final separation at the end of the world, cannot be illustrated by example.

Of the other Parables of "The Kingdom of Heaven" describing special circumstances which affect the subjects of the Kingdom, only one, "The Marriage of the King's Son," seems to be capable of illustration by examples. And this is abundantly illustrated throughout the Acts of the Apostles in the history of the extension of the Church. As soon as the Gospel spread to Gentile lands, we find the Jews in general persistently refusing to accept the Lord Jesus as Messiah and to become members of the Church. Thus at Antioch in Pisidia, after the glad tidings had been so published that "almost the whole city came together to hear the Word of God; when the Jews saw the multitudes they were filled with envy, and spake against those things which were spoken by Paul, contradicting and blaspheming." Then the literal fulfilment of this prophetic Parable followed. "Paul and Barnabas waxed bold and said, It was necessary that the word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles" (Acts xiii. 44-46). And, in a similar way, the last chapter of the Acts of the Apostles records how the Jews in Rome brought upon themselves the warning Words of S. Paul, "Be it known, therefore, unto you; that the salvation of God is sent unto the Gentiles, and that they will hear it" (Acts xxviii. 25-28).

Thus we find the Parables of "The Kingdom of Heaven" exemplified and fulfilled in the history of the early Church. And any doubt still lingering in the mind of the reader, about the Church of Christ being "The Kingdom of Heaven," may be dispelled by the clear testimony of the facts recorded in Holy Scripture.



CHAPTER VIII.

THE ESSENTIAL UNITY OF THE KINGDOM.

"Elect from every nation, Yet One o'er all the earth; Her charter of salvation, One Lord, One Faith, One Birth."

If it is true that our Lord came to found a real Kingdom, and if the Church described in the Book of the Acts of the Apostles is this Kingdom, it is clear that the quality of Unity or Oneness is essential to it. It must belong to the nature of the Church that it should be One; because we cannot conceive in our minds, in any practical sense, the idea of two Kingdoms of Heaven.

This truth was illustrated by our Lord under the form of a figure. "I am the Vine; ye are the branches" (S. John xv. 5). The idea of a tree implies oneness, and the branches have no separate existence apart from the stem. Even so the subjects of "The Kingdom of Heaven" can exist only through union with Christ Himself; and wherever Christians are enrolled, in whatsoever country they may be, all must belong to the same Kingdom, because all are branches of the One Vine.

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

The question now arises, Was this the case?

God in His Providence has not left us in any doubt upon this point. We can trace this oneness very clearly in the history of the Church during its extension under the Apostles, as recorded in the Acts of the Apostles. The following incident serves as an example. After S. Paul's return to Antioch at the close of his first missionary journey, a dispute arose about the necessity of teaching the Gentile converts to observe the law of Moses. And it was determined by the Church at Antioch that "Paul and Barnabas and certain other of them should go up to Jerusalem, unto the Apostles and Elders, about this question." The first recorded Church Council was then held to consider the matter; and after full discussion, it was determined to send the decision in a letter after this manner: "The Apostles and Elders and Brethren send greeting unto the Brethren which are of the Gentiles in Antioch and Syria and Cilicia." Then after stating the case, the decision was thus given: "It seemed good to the Holy Ghost and to us, to lay upon you no greater burden than these necessary things; that ye abstain from meats offered to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, ye shall do well. Fare ye well" (Acts xv. 1-29). From which it is clear that all the believers in the several Churches of Jerusalem and Antioch and Cilicia were brethren together, and fellow-subjects of one Kingdom, bound to the observance of common laws framed by common consent for the general good government of the whole body. And it is equally clear that the ties which held together these various communities of Christians were the Apostles themselves, who had founded them. The various Churches were one, because their founders were fellow-workers, who acted in concert, taking counsel together. But what bond of union held the founders themselves together?

The answer to this question shows the ground on which the essential Oneness of the Church is based. And it is clearly this. The Apostles and Bishops who founded the various Churches were all commissioned officers of one King—the King of "The Kingdom of Heaven"—and they were commissioned, not to found Churches bearing their own, names, independent one of another, but to extend the King's dominion. And their authority and power to act were wholly dependent upon their acting in the King's Name, and with His concurrence. For when the commission was given to the Apostles to "go into all the world and make disciples of all nations," these words were added by the King, "And lo! I am with you alway, even unto the end of the world" (S. Matt. xxviii. 20). From which we see also that the continuance of the Unity was secured, in the same way, through the Apostles' successors, after they themselves should be called to rest. And whilst the Apostles and Bishops were thus appointed as the agents to extend "The Kingdom of Heaven," the King Himself was the actual bond of union, securing the essential unity of the Church, wherever subjects were brought in. One King over all held all together.

As time passed and various branches of the One Church were formed, there were also other ties which were felt to bind Christians one with another as one body. The Church was a spiritual Kingdom; and by one and the same Holy Spirit all had been moved to accept the King, and all had been new-born as the children of God. And as all had received the same Holy Spirit, so all looked forward to the same hope of eternal life; all having been called to enter the same state of salvation, in which the prize was within their reach. All had been taught the same articles of Faith. All had been baptized, with the same form, into the Name of the Blessed Trinity. And so S. Paul summed up their bonds of union in these words, "One Body and one Spirit, even as ye are called in one Hope of your calling; one Lord; one Faith; one Baptism; one God" (Ephes. iv. 4-6).

But the unity of a Kingdom depends, not merely upon having one Head and certain general laws and ordinances; but also upon the ready obedience of the subjects. "Every Kingdom divided against itself is brought to desolation" (S. Matt. xii. 25). An earthly kingdom is strong only when the people are united together in loyally obeying the king, and the laws, and officers of the kingdom. It is weak when suspicion and factious opposition prevail; or when the subordinate princes exercise their authority without respect to the general good. And, if it does not fall altogether, it is an unhappy kingdom indeed, when these opposing interests break out into open rupture and civil war.

The case is exactly the same with "The Kingdom of Heaven." It is strong only as a united Kingdom. And the last prayer of our Lord before His Passion shows how well the King knew beforehand wherein the weakness of His Kingdom would consist, which would hinder it from comprehending the whole world according to His loving design. The essential unity of the Kingdom was secured, as we have seen above. But still the strength of His Kingdom, as a united Kingdom, would depend upon the loyal obedience of His subjects. And He knew that His subjects would be as much exposed to the evil influence of false teachers, as the subjects of an earthly king are to the seductions of the misguided and seditious. And He prayed "That they all may be one; as Thou, Father, art in Me, and I in Thee, that they also may be One in Us: that the world may believe that Thou hast sent Me" (S. John xvii. 21).

An unhappy tendency to division was soon manifested in the Church. And S. Paul wrote to "the Church of God which is at Corinth," to rebuke them for imagining that the founders of the Church were founding communities in their own names, forgetting that they were the mere ministers of the King. "While one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Who then is Paul, and who is Apollos, but ministers by whom ye believed, even as the Lord gave to every man" (1 Cor. i. 12; iii. 1-5).

The tendency to form divisions in the Church which so early appeared, increased rather than diminished as years went on; though it was checked, under the Providence of God, by the frequent persecutions which broke out against the Christians. The inevitable result followed. "The Kingdom of Heaven" was weak, and unable to maintain the conflict against the heathenism of the world around it, as it ought to have done. Christendom was divided against itself. The National Churches, which had been founded as Branches of one and the same Church, were engaged in contests between themselves. Then one Church usurped an authority over other Churches, provoking in course of time further disunion. And in our own days, after eighteen centuries have passed since the Church was founded, it is calculated that not one-third of the inhabitants of the earth profess the faith of Christ. So greatly have the unhappy divisions which prevail amongst Christians weakened the Kingdom of our Lord and Saviour Jesus Christ.

But as Englishmen we are chiefly interested in the Church of our own country. Consequently, we must now come to the consideration of a question which, probably, has already troubled the minds of many readers of these pages—If the Church is one, what is the position of those who have separated from their own National Branch of this one Church, or Kingdom of Christ?

It is a question of much difficulty, because those who have been outwardly separated from their brethren have been brought into a position altogether different from any which is described in the New Testament. For the subjects of the Lord Jesus Christ are described therein as subjects of one Kingdom, bound together by the closest ties of loyalty to the King, and of brotherhood with one another. At the same time, the names by which Christians in this country are divided into Church-people and Dissenters, only add to the confusion. For to suppose, as these names suggest, that Dissenters do not belong in any sense to the Church of Christ, is an idea which is repugnant to the minds of all who know anything of their work. But though the difficulty of the question is so great, it is hoped that the previous chapters will have prepared the reader to see his way to the answer, which Holy Scripture enables us to form.

But first let us clear the way by calling to mind the origin of the present lamentable state of things. The difficulty has been created by the inevitable imperfection of all things with which man's freewill is concerned. For God clearly intended that His Church should be one; and that it should work upon the world with the irresistible force of an united Kingdom. And inasmuch as we find, in our own days, that this intention has been frustrated, there can be no doubt but that it is our duty to do what we can to bring back the conditions of our life here into conformity with it. For Christian people cannot be content with a state of things which they find to be plainly contrary to God's intention. Consequently, in considering this question, it seems that the right course to take is to give prominence to the bonds of union which still exist between the different bodies of Christians in this country; and instead of magnifying the causes and extent of disunion, to endeavour to draw men closer together.

Now it is clear from Holy Scripture, that the Church of Christ consists of those who have been made subjects of "The Kingdom of Heaven;" and we have already seen that our Lord explained that the form of admission into His Kingdom would be by Holy Baptism. Therefore, with respect to so-called Dissenters, we conclude, that all have been brought into the Church or Kingdom of Christ in this land, who have used the means which He ordained for that purpose, namely, Holy Baptism. And the names assumed by those who separate themselves from their brethren cannot destroy the effects of this great Sacrament. It appears also that they have become in some degree partakers with their brethren of those bonds of union mentioned by S. Paul, "One Body; one Spirit; one Hope; one Lord; one Faith; one Baptism; one God" (Ephes. iv. 4-6). Though, unhappily, their appreciation of some of these bonds of union is slight; and they are deprived (either by their deliberate will, or, more commonly, by the accidents of their birth) of the many privileges which they might enjoy, through communion with their brethren in the Ordinances of religion and in the common service of our Lord Jesus Christ[18].

At the same time, it ought to be clearly understood, that we have no certain warrant of Holy Scripture for more than this. For, as there is no example in the Bible of any one professing faith in Christ, and yet holding back from being baptized into the Name of the Trinity, it is not possible to describe the position of the unbaptized with any certainty of assurance. The offer of salvation through Jesus Christ is thus briefly stated, "He that believeth and is baptized shall be saved" (S. Mark xvi. 16); that is, he will be placed in a state of present salvation by being admitted into "The Kingdom of Heaven." But the case of any one believing and not being baptized is not contemplated.

In the next place, still confining our thoughts to our own country, we shall do well to consider that the greater number of those who have separated themselves from us have done so with the hope of thereby doing God service; or else under the idea that the separation is of small importance, being more a matter of personal choice than of principle. They have forgotten or have been ignorant of the prayer of the Lord Jesus—"That they all may be one; that the world may believe that Thou hast sent Me" (S. John xvii. 21)—forewarning us that the result of divisions would be the spoiling of His work for the saving of the world. And, at the same time, it is right that we should also call to mind that in many instances in the past history of the Church in this land, those who have professed to hold the position of loyal subjects of "The Kingdom of Heaven" have seemed to be equally careless of this inevitable loss through the separation of their brethren.

With these considerations in our minds, if we now go on to test our opinions by the sure warrant of Holy Scripture, fearlessly taking our stand upon its distinct teaching, we shall see how important it is that both so-called Church-people and so-called Dissenters should be induced to study carefully what is recorded therein about "The Kingdom of Heaven," or Church of Christ. For, on the one hand, we shall find that Holy Scripture clearly teaches that the Church is a spiritual Kingdom, and that the only way to receive the benefits of membership is by being led and sanctified by the Holy Ghost. And, on the other hand, we shall see that Holy Scripture makes it equally clear that our Lord described His Church as being a real Kingdom, though a spiritual one; and that this Kingdom was established with distinct laws and ordinances, by His directions, and under the guidance of the Holy Ghost. And consequently, if, on the one hand, any are content with the name of Church-people without seeking to advance in the spiritual life, they are clearly acting as the Jews, who trusted to being able to say, "We have Abraham to our father" (S. Matt. iii. 9). Similarly, on the other hand, if men carelessly weaken "The Kingdom of Heaven" by forming factions, or so-called denominations, under different leaders, and known by the names of their founders, they are clearly bringing themselves under the rebuke of S. Paul, "While one saith, I am of Paul; and another, I am of Apollos, are ye not carnal[19]?" (1 Cor. iii. 4); or if they propose to themselves to form a holier society, by expelling the tares from the wheat in the Lord's field, they are disregarding the teaching of His parable (S. Matt. xiii. 24-30), the meaning of which cannot be doubtful. And, at the same time, all who will take pains to study Holy Scripture will find that to be a member of "The Kingdom of Heaven," or Church of Christ, is no mere matter of choice, but of vital importance; because no other way has been revealed whereby we may be saved, but by accepting the Gospel of the Kingdom, and by being admitted into it, as those first converts were, to whom S. Peter said, "Save yourselves from this untoward generation" (Acts ii. 40, 41).

We are now in a position to sum up what has been gathered from Holy Scripture about the essential unity of "The Kingdom of Heaven."

The idea of a Kingdom implies the necessity of unity. And it was provided that the essential unity of "The Kingdom of Heaven" should be maintained through the Headship of the one King over all. The King commissioned His Apostles to make all the nations of the world His subjects, and assured them of the authority to do this by promising to be with them and their successors to the end of the world. And wherever the Church spread, however defective and imperfect it might be, it was still part of one and the same Kingdom, owning the Lord Jesus Christ as King. Besides this bond of union, one Holy Spirit was working with more or less success upon all the subjects, wherever they might be; one Hope was held out before all, of salvation; one Faith in the ever-blessed Trinity was taught to all, and professed by all; one Baptism enrolled all; one God was the object of the worship of all.

But the unity of a Kingdom depends not only upon the King and the laws and ordinances of the Kingdom, but also upon the loyal obedience of the subjects. And the subjects of "The Kingdom of Heaven" have, in past times, so far forgotten this duty, that it has come to pass that for centuries the great branches of the Church of Christ have had little, if any, outward communion or fellowship with one another. And in our own country the professed members of Christ are divided into many bodies, not only independent of one another, but oftentimes opposing, rather than helping forward, the extension and well-being of the Kingdom of our Lord and Saviour Jesus Christ. And the result has been that we have learned by sad experience the reason of the foreboding tone of our Lord's last prayer, "That they all may be one; ... that the world may believe that Thou hast sent Me" (S. John xvii. 21). The multitudes of men, practically heathen, in the midst of this professedly Christian land, and the still greater multitudes of men in other lands whom the good news of the Kingdom has not reached, are proofs of the weakness of the Church of Christ. Christians are not "one;" and consequently "the world" does not "believe" in Him whom the Father of His great love sent to be its Saviour.

During the first few centuries the Church spread rapidly, not only throughout the more civilised parts of the Roman Empire, but also amongst the rough Celts of Britain and the fierce Teutons of Germany. We may well ask, why did it cease to spread, and why are so many lands still lying in darkness? Since Christ came to be the Saviour of the world, how is it that there are so many millions of Buddhists and Hindoos in Asia, that to this day it is said that not one-third of the inhabitants of the world are; Christians? The answer is, alas! clear. The unity of the One Universal Church of Christ has not been maintained in the full and perfect manner described in our Lord's Prayer, "That they all may be one, as Thou, Father, art in Me, and I in Thee, that they also may be one in Us" (S. John xvii. 21). Christians have lost the sense of brotherhood, which should bind them all together in Christ, of whatsoever nation or language they may be. The Church has ceased to move with the irresistible power of one mighty army, acting with one mind for the glory of God.

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

It is beyond the power of man.

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

But one thing is certain. No plan of re-union can succeed which is not based upon the clear teaching of Holy Scripture. "The Kingdom of Heaven" is there clearly described. First by the King Himself in His parables and discourses, before the Kingdom was yet founded; and then in the history of the Acts of the Apostles, which tells how the Kingdom or Church of Christ, which had been purchased with His own Blood, was set up under the guidance of the Holy Ghost. And inasmuch as no man, nor any body of men, can form a new "Kingdom of Heaven," the only position which a Christian can hold, in agreement with Holy Scripture, is the position of a subject of that Kingdom which was so founded.

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

But as in an earthly kingdom various opinions may be held by different persons and parties, and yet all may be loyal subjects of the same King, and earnestly advancing the well-being of the kingdom, so in the spiritual Kingdom of Messiah unity does not mean that all must think alike[21]. But there is one necessary condition, namely this,—the essential unity of the Kingdom must be kept in view. There can be but one "Kingdom of Heaven." Consequently, to form separate and independent bodies cannot fail to cause confusion and weakness. To act in the Name of the King men must be united. If we, who call ourselves by the Name of Christ, desire to spread His Kingdom with the irresistible force which belongs to it, we must show to the world that we are all one in interests—in the common hope of Heaven; all one in faith—in the common belief in the love of God, as it is expressed in the work of redemption, through the Father, the Son, and the Holy Ghost; all one in Baptism into the great Name of the ever-Blessed Trinity; and, above all other bonds of union, all one in loyal devotion to the one Lord and King, our Saviour Jesus Christ.

FOOTNOTES:

[18] Let me beg every reader of these lines to pause here, and shoot up an arrow of prayer that God may lead men to think of the blessedness of being united, as sons of one Father, brethren of one family, subjects of one Kingdom. And I would ask those readers who may be, at present, living in outward separation from the Ancient Branch of Christ's Church in this land, to consider with themselves what cause there is in their own case to justify, before God, such a separation from their Brethren in Christ.

[19] Consider also S. Paul's earnest words, "Unto the Church of God which is at Corinth, with all that in every place call upon the name of Jesus Christ our Lord, both theirs and ours." "Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. For it hath been declared unto me of you, my brethren, that there are contentions among you" (1 Cor. i. 2, 10, 11).

[20] A caution is perhaps needed here to prevent the reader from supposing that any re-union is advocated which would involve union with error. On the one hand, we must "stand fast in the liberty wherewith Christ hath made us free" (Gal. v. 1). We must firmly refuse to accept any other foundation than that of the Creeds, settled by an undivided Christendom. And on the other hand, we must set ourselves with equal firmness against allowing any "Shibboleth" (Judges xii. 6), made out of exaggerated views of particular doctrines, to cut off those who should be brethren, not only in name but in life.

[21] Truths are many-sided. Men may agree in their belief in truths, and yet hold different opinions concerning those truths. Just as men, who live on different sides of a mountain, all look upon the same mountain, and yet see different views of it; so men see different sides of a truth. To know a truth perfectly men must see it from every point of view. And the power of taking such comprehensive views of truths is granted to few, if any, here on earth. Probably this perfect knowledge is reserved for us in Heaven; when all, who have loved their Lord in sincerity, will find that their controversies with one another here on earth have been due to their imperfect knowledge and limited views of the truths of God.



CHAPTER IX.

THE HOLY CATHOLIC CHURCH.

"Christ is gone up; yet ere He passed From earth, in heaven to reign, He formed One Holy Church to last Till He should come again.

So age by age, and year by year, His grace was handed on; And still the Holy Church is here, Although her Lord is gone."

A question often arises which is, in no little degree, perplexing to Christian people. What is the Holy Catholic Church? The words are very often in our mouths; for they are repeated continually in the Creed. What do we mean by them?

The teaching of our Lord about His Kingdom, and the description of the founding of that Kingdom by the Holy Ghost, acting through the Apostles, are the materials out of which the answer must be formed. And it is hoped that the readers of these pages have been led to see this already.

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

We must deal with it first as an article of the faith. "I believe in the Holy Catholic Church." It is an article of faith added to our profession of faith in God, expressing our belief in the reality of the Gospel. It is like saying, in other words, that we believe that what our Lord preached was literally true, and has come to pass. Hereby we declare that the Kingdom which He proclaimed is a real Kingdom, and that we belong to it as His subjects, and share in the salvation which He, the long-promised Messiah, came to bring.

We have already considered the grounds on which this faith is based. We have seen that the Church founded by the Apostles was in reality and truth "The Kingdom of Heaven," which was described beforehand by our Lord in His parables and discourses, and which He declared could not be entered except through a new birth of the Spirit. And we have seen how the Holy Ghost was given according to His promise, first to lead men to accept the good news of salvation through Jesus Christ; then to bring them into His Kingdom, new-born as the children of God; and then to dwell within them and influence their lives, and prepare them for the presence of their Father.

Consequently, in professing our faith in "The Holy Catholic[22] Church," we are simply expressing the belief of Christians, that the good news which He preached has come to pass, that "The Kingdom of Heaven" has been founded; and that we, who profess this belief, have been called to enter it as His subjects, and have been put into the way of salvation, wherein we have a present share in His infinite merits, and a good hope of eternal Life through Him.

The Holy Catholic Church is "The Kingdom of Heaven."

But we have also to deal with the words "The Holy Catholic Church" as referring to a matter of fact. The existence of the Church is a historical fact, which may be traced down through the eighteen centuries from the times of the Apostles to our own. And we cannot realize in any practical manner what the Holy Catholic Church is, without some degree of knowledge of its history. Consequently, we must now proceed to consider what the Church is, by the help of the records which have come down to us.

The history of the Church of Christ during the greater part of the first century is within reach of all, because it is contained in Holy Scripture, in the book of the Acts of the Apostles, and in the Epistles. And this Bible history of the Holy Catholic Church may be divided into two periods; the first, whilst the Church was confined almost exclusively to converts from amongst the Jews, and had hardly extended beyond the limits of Palestine; and the second, when it began to spread amongst the Gentiles, in the heathen countries of Asia and Europe.

During the first period the interest is centred in Jerusalem. On the day of Pentecost the foundation of the Church was laid in Jerusalem, through the conversion of three thousand devout Jews to the faith of Christ. And as the Apostles went on preaching boldly to the Jewish people, that the Lord Jesus whom they had crucified was none other than Messiah, of whom their prophets had foretold all things exactly as they had happened, the rulers laid hold of them, thinking to terrify them into silence. But in vain; for "the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith" (Acts vi. 7). Then the persecution arose about Stephen, one of the newly-ordained deacons; and the faithful "were scattered throughout the regions of Judaea and Samaria," and they "went everywhere preaching the word" (Acts viii. 1, 4). And so the Church began to spread under the Providence of God beyond the limits of Judaea.

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

To the first order of Ministers—the Apostles and their successors—our Blessed Lord had committed His authority to found and extend His Kingdom. For to "the eleven Disciples" the commission was given, "Go ye and make disciples[23] of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things, whatsoever I have commanded you." And then these words were added, showing that the commission was to be handed on by them to successive Apostles for ever: "And lo! I am with you alway, even unto the end of the world" (S. Matt. xxviii. 16-20). And we find that, as years passed on, the Apostles ordained others to take their places; to assist them during their lifetime in the various countries and cities where converts had been made, and to succeed them when they were gone. The duties of these chief Ministers are clearly described in the Epistles, which we possess to two of them, viz. Timothy and Titus; being such as the Apostles themselves fulfilled, and including the general oversight of all teaching, and matters of order, and the ordaining of Elders and Deacons, as S. Paul sums them up to Titus: "For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain Elders in every city" (Titus i. 5). And in the first ages of the Church the number of such overseers or Bishops was very large; every chief city having one to rule over the Church in that place, and to keep up the unity with the whole body.

We come now to the second order of Ministers, the Elders. When the numbers of the faithful increased, it is clear that the Apostles by themselves would be unable to instruct them in the things commanded by the Lord (S. Matt. xxviii. 20); and we conclude that Elders were appointed at once to assist them—probably from amongst the seventy disciples sent out by our Lord (S. Luke x. 1)—because, when mention is made of them, S. Luke seems to take for granted that his readers will know who they are. The first mention of Elders in the Church at Jerusalem is in connection with the alms sent by the Christians at Antioch, to relieve their poor brethren in the capital: "They sent it to the Elders by the hands of Barnabas and Saul" (Acts xi. 30). Elders are mentioned again as taking part with the Apostles in the first Council at Jerusalem, when "The Apostles and Elders came together to consider of the matter" (Acts xv. 6). And it is made quite clear that Elders were regarded as a necessary order of Ministers in the Church of Christ, by the account given of the return of S. Paul and S. Barnabas from their first missionary journey: "They returned again to Lystra, and to Iconium, and Antioch, and when they had ordained them Elders[24] in every Church, they commended them to the Lord" (Acts xiv. 21-23). Their office was to take charge of the different congregations or Churches in the various towns and villages, very much as is still the duty of the second order of Ministers in the Church. We may learn this from the words of S. Paul during his last journey to Jerusalem. Having landed at Miletus, "He sent to Ephesus, and called the Elders of the Church;" and when they were come he reminded them what his teaching had been, and then charged them thus: "Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you overseers, to feed the Church of God, which He hath purchased with His own blood" (Acts xx. 17-28).

The appointment of the third order of Ministers—the Deacons—was at first for a special object; to take the management of the distribution of daily necessaries to the widows and needy (Acts vi. 1-6). But, from the first, the spiritual gifts bestowed upon them were exercised in the more distinctly spiritual work of preaching. Thus Stephen's "faith and power" (Acts vi, vii) stirred up the first persecution; and Philip, another of the first Deacons, by his faithful preaching brought about the conversion of the Samaritans (Acts viii. 5-14), and then laid the first stone in the foundation of the Ethiopian Church (Acts viii. 26-38).

Thus from the first beginning of "The Kingdom of Heaven" we find the three orders or classes of Ministers, which have been ever since in the Holy Catholic Church. Apostles and Bishops bearing the Lord's commission to which the promise of His presence was attached; Elders or Priests having charge of congregations, as Pastors, to feed, instruct, and lead; and Deacons having special oversight of the relief of the poor, but also using their talents to preach as God gave unto them.

The position and life of "The Brethren" are set forth with equal clearness. As soon as a man was induced, by the leading of the Holy Spirit, to profess his belief in Jesus the crucified—as being Messiah, the Son of God, our Saviour—he was baptized according to the Lord's instructions to the Apostles (S. Matt. xxviii. 19). He was thus enrolled amongst the subjects of "The Kingdom of Heaven," who were commonly spoken of as "Believers" or "The faithful," as "The Brethren," and as "Saints." In this way multitudes were brought into the Church on the day of Pentecost (Acts ii. 41); thus Philip admitted the people of Samaria (Acts viii. 12), and the Ethiopian officer of Queen Candace (Acts viii. 36-38). Thus S. Peter admitted the Gentile Cornelius, his hesitation to do so having been first removed by the manifest descent upon him of the Holy Ghost (Acts x. 47, 48); and thus S. Paul and S. Barnabas continually admitted converts in their missionary journeys. It does not appear that the Apostles themselves baptized; but they directed the act to be administered by an attendant. Thus S. Paul took John Mark with him as his "minister" on his first journey (Acts xiii. 5), and on other journeys Silas and Timothy and others. When Cornelius and his friends were baptized, we do not read that S. Peter baptized them, but "he commanded them to be baptized in the name of the Lord" (Acts x. 48); and S. Paul expresses his thankfulness that only a few individuals could say that they had been baptized by him in person, "lest any should say that I had baptized in my own name" (1 Cor. i. 14-17).

The life of "The Brethren," after baptism, is also described with much distinctness, in a few words which seem to have been recorded once for all of the first converts, in formal terms which should be applicable to all others: "They continued stedfastly in the Apostles' doctrine, and fellowship, and in breaking of bread, and in prayers" (Acts ii. 42). And the four particulars thus stated seem to include all the duties of the Christian life. Their stedfast attention to "The Apostles' doctrine" implies that they accepted their testimony as the truth necessary for salvation. Their holding to "the fellowship" or communion, implies their unity with the Apostles, and with one another. Their continual observance of "The breaking of bread" implies the high position at once given to the ordinance of the Holy Communion, instituted by the Lord Himself as the bond of the New Covenant, in place of the sacrifices of the blood of beasts under the Old Covenant. And their habitual joining in "The prayers," implies that the assembling of Christians for common worship was practised from the first.

Such was the life of the first subjects of "The Kingdom of Heaven." And this record of it in Holy Scripture sets it forth as the pattern for all future generations. It is true that the infant Church was not perfect, and, had it been so, it would not have corresponded with the description which our Lord had given of it in His Parables; but the leaven was at work upon the hearts of the believers, and the result was manifest in their lives.

After about ten years had thus passed, during which the Church was being gradually developed as the Kingdom of Messiah in Judaea and Samaria, the second period of its history, as recorded in the Bible, began. And henceforth Antioch became a fresh centre of interest and activity, in consequence of the ordination of S. Paul and S. Barnabas as Apostles. "There were in the Church that was at Antioch certain prophets and teachers. As they ministered to the Lord and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them. And when they had fasted and prayed, and laid their hands on them, they sent them away. So they being sent forth by the Holy Ghost, sailed to Cyprus" (Acts xiii. 1-4). Thus began the first missionary journey into heathen lands. And from Cyprus the good news of "The Kingdom of Heaven" spread to Asia Minor, where in the course of years the seven branches of the Church were founded to which was addressed the Book of the Revelation, vouchsafed to the aged Apostle S. John (Rev. i. 4). From Asia the Church extended into Europe, the Apostles being called thither by the vision at Troas of the "man of Macedonia saying, Come over unto Macedonia and help us" (Acts xvi. 9). The first victories of the Cross in Europe were gained at Philippi and Thessalonica, and thence the good news passed on to Greece, and the rich city of Corinth became the Apostle Paul's headquarters for "a year and six months," the Lord having "much people" there (Acts xviii. 10, 11). From Greece the Gospel spread to Rome, the capital of the ancient world. So that we learn from Holy Scripture, that, within the lifetime of the Apostles, the mustard-seed of the Gospel had sprung up and grown into a tree, whose branches overshadowed well nigh the whole of the then civilised world, as it was known to the Romans.

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

But the history of the Church is only commenced in Holy Scripture, and for a full explanation of the Holy Catholic Church, regarded as a historical fact, we need to have this history continued down to our own days. Within the limits of this little book, nothing but a very brief outline of the history of the Church is possible. But without doubt every Christian in this country ought to have such a general knowledge of this history, as will enable him to understand clearly how the Church of England of to-day is united with the Church of Apostolic times.

The history of the further extension of the Church of Christ is contained in the writings of various Christian authors whose books have been preserved to us. Some few of these, such as Polycarp and Clemens of Rome, were contemporaries with the Apostles, and were ordained by them. These were followed by Justin Martyr—who in his "Apologies on behalf of the Christians" gives a full account of their manner of life, and worship, and ordinances—and Irenaeus, and Clemens of Alexandria, who lived between A.D. 120 and A.D. 200. Of the next or third century, we have many books by Tertullian, Origen and Cyprian, giving full accounts of the faith and laws of the Christians, their social life and their worship. And in the fourth century, the historian Eusebius wrote his History of the Church from the days of our Lord down to the reign of Constantine, the first Christian Emperor; and many of the great theologians and defenders of the faith flourished, whose names may well be "household words" with Christians of all ages, such as Athanasius, Ambrose, Jerome, Chrysostom, and Augustine.

From these or other ancient authors we learn that Christianity rapidly spread to the northern parts of Africa, to which country many of them belonged; to France, and to Britain, where there was a scattered British Church whilst the Romans still held the country.

In course of time, the two great capitals of the Roman Empire naturally assumed the chief importance in the history of the Church; and Rome became the chief see of the Western or Latin-speaking Church, and Constantinople of the Eastern or Greek-speaking Church[25]. And from that time forward, down to the Reformation period, the history of the Church is contained in numberless writings of successive authors, in the decrees of Popes, in the records of the great monastic orders, in the works of the Schoolmen, and in the chronicles of the various historians. And last, though not least, we find it imperishably recorded in the cathedrals, and abbeys, and parish churches, which tell of the inventive genius and taste and skill of our pious fathers in the middle ages[26].

But our interest naturally attaches itself chiefly to our own country, and to the records we possess of the Church of England. The Roman troops were withdrawn from Britain about the end of the fourth century; and in the course of the next two hundred years, the various tribes of heathen Saxons who invaded our shores overcame the resistance of the Britons and settled in England; and, by their victorious advance, the few that survived of the British Christians were driven to take refuge in the mountains of Wales and the western counties. Toward the close of the sixth century the attention of Gregory the Great, the good and zealous Bishop or Pope of Rome, was called to the heathen condition of Saxon England; and A.D. 597 Augustine was sent over with a band of clergy to convert the Saxons. He landed in Kent, converted Ethelbert the king, and became first Archbishop of Canterbury[27]. Shortly afterwards Celtic missionaries—Aidan, Chad, and others—pushed southwards, converting Northumbria and the Midlands; others landed in the southern counties; and the English people grew into power as a Christian nation.

As years passed on, the Bishops, or Popes, of Rome usurped to themselves an ever-increasing authority, which was the cause of many contests between them and successive kings of England; and at the same time many abuses grew up and superstitious practices were mingled with the simple belief of purer ages, and a gradual decay of true spiritual religion set in. At length in the sixteenth century the English Church asserted its right to reform abuses under its own Archbishops and Bishops. Then the Reformation period began. The Pope of Rome endeavoured to resist the movement, and to maintain his authority; and upon the people of England refusing to submit to his unreasonable and unbearable claims, the rupture between the Church of Rome and the Church of England resulted.

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

During the Middle Ages the various Churches of the west of Europe were gradually brought to acknowledge the supremacy of the Popes or Bishops of Rome. So that the Pope was able to exercise an authority over all these Churches. Hitherto learning had been confined to a very few. But now, through the invention of printing, the knowledge of Holy Scripture was rapidly extending; and people were finding not only that the claims of the Pope were without foundation, but also that many of the ceremonies and practices, to which they were accustomed, were superstitious and wrong.

This then was the work of the Reformation—to free the Church of England from the unreasonable claims of the Papal Supremacy; and to bring back the faith and worship of the people into harmony with the writings of the ancient Fathers of the Church.

The result was that new services were compiled in English out of the old Latin books, which the people had been unable to understand; and much that was superstitious was omitted. But the changes were introduced gradually, and as the people were prepared to accept them. The same Parish Clergy, in most cases, ministered as before, only according to the new forms; the Churches were used by the same worshippers; the same Creeds were repeated. For the Reformation touched not the ancient Catholic Faith. It only removed the modern ceremonies and superstitious beliefs which had been added to it.

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

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

To the question, What is the Holy Catholic Church[29]? the answer must be given, It is "The Kingdom of Heaven"—the Kingdom of Messiah—which, according to His own prediction, has spread from land to land through all the world. And when we speak of the Church of England, we speak of that branch of the one great spiritual Kingdom which was founded, under God's Providence, in our own land, in ancient times, and which includes ourselves. For Bishop has followed Bishop, and the Gospel has been preached, and subjects have been brought into the Kingdom of Christ, in this favoured land of England, from one generation to another, from the very beginning of our national life until our own day.

FOOTNOTES:

[22] The word "Catholic" is the Greek for "Universal," and expresses the truth that the Church of Christ is open to, and embraces, all the nations of the world; because the Kingdom of Messiah was not to be restricted to one nation, but was intended to spread over the whole earth. And, consequently, the word also expresses the essential unity of the Church, because there can be but one Church which is purposed to include the whole race of man.

[23] See the marginal note in a reference Bible.

[24] The word "Elders" is in the Greek Presbyteroi, from which comes "Presbyter," and from the shortened form "Prester," which was once in use, comes our present English form "Priest." The use of this word "Priest" to translate the word Hiereus, which is the name in the Greek of the Jewish Minister, and the mistaken idea that the sacrifices he offered were propitiatory in the sense that they "could take away sin" (Heb. x. 4), have caused much misunderstanding of the word, and prejudice against it, which the knowledge of its meaning removes.

[25] In the course of the ninth century a very serious dispute raged between the Eastern and Western Church. The Greeks had often before protested against the pretensions of the Popes of Rome, and now they complained that the Latins had introduced the word "Filioque," meaning "and the Son," into the article of the Creed respecting the procession of the Holy Ghost. The Nicene Creed, as drawn up in the original Greek, contains only these words, "proceeding from the Father." The Latin Church added "and the Son," without the authority of a General Council. And though the contest seems to have been about words, rather than any difference of doctrine, at last, after a dispute of many years, it ended in the schism between the Church of Constantinople and the Church of Rome—between the East and the West—which has never been healed.

[26] See Archbishop Trench's Lectures on Medieval Church History.

[27] He must not be confused with the great theologian, Augustine, Bishop of Hippo in Africa, who was mentioned above (page 137), and who lived two hundred years before.

[28] It need hardly be said that it is a great mistake to use the term "Catholic" as if it were the exclusive right of the members of the Church of Rome. On the contrary, they have no standing-ground in England at all; and fall into the number of schismatics here, because they refuse to hold communion with the branch of the Holy Catholic Church in this land.

[29] The Holy Catholic Church may be considered to be divided—speaking generally—into three great divisions. The Eastern, or Greek-speaking Church; the Roman, or Latin-speaking Church; the Anglican, or English-speaking Church. And now, by the Providence of God, we can see that a mighty responsibility has been laid upon our own branch of "The Kingdom of Heaven." We feel sure that with the marvellous spread of the English nation, the Church of Christ ought to have spread with equal rapidity; and past neglect, especially with respect to the great colonies founded in past generations in America, brings us much to answer for. Yet we may take courage when we think how the English-speaking branch of the Holy Catholic Church has spread in recent times. North America, Canada, and the West Indies; Australia, New Zealand, and many islands of the sea; South Africa; India, China, and Japan, all bear witness that the good news of the Kingdom has been scattered, far and wide, by English-speaking agents of the great King. And our Archbishop of Canterbury is the acknowledged centre of as wide a sphere of spiritual energy as the Pope himself.



CHAPTER X.

THE COMMUNION OF SAINTS.

"The Saints on earth, and those above, But one communion make; Joined to their Lord in bonds of love, All of His grace partake."

The history of the extension of the Church of Christ from one land to another, and of the successive victories won by the Cross over heathen races from age to age, gives by itself a very imperfect idea of the meaning of the words "The Holy Catholic Church." Because, with the outward extension of the Church, its influence upon the inner man needs always to be considered. For when our Lord described the extension of "The Kingdom of Heaven," He not only likened it to the spread of a tree branching out on every side, but He also declared that it would work as leaven, secretly, by changing the hearts of men.

This truth may be said to be kept prominently before Christians by the term "Holy" being applied to the "Catholic Church." The Church of Christ is of necessity and essentially "Holy." We see that this must be so, when we understand what Holy Scripture says of it; that it is builded entirely by the Holy Ghost (Eph. ii. 20-22); that its members are "called with an holy calling" (2 Tim. i. 9), "called to be saints" (1 Cor. i. 2), that is, holy persons; and that a day will come when the Lord Jesus, who "loved the Church, and gave Himself for it, that He might sanctify and cleanse it with the washing of water by the word," will "present it unto Himself a glorious Church, not having spot, or wrinkle, or any such thing, but holy and without blemish" (Eph. v. 25-27).

But yet we know that at present the Church of Christ is very far from being perfect. And the mingling together of holy and unholy in the Church is exactly in accordance with the prediction of our Lord Himself. For whilst He spoke of the power of His grace to change and sanctify the hearts of the subjects of "The Kingdom of Heaven," He also expressly foretold that there would be tares in His field amongst the wheat (S. Matt. xiii. 24-30), which would remain as long as the world lasts; and that the Gospel net would enclose bad fish as well as good, and both would be retained in it until the Angels make the separation at the end (S. Matt. xiii. 47-50). The truth of His teaching has been confirmed by the subsequent history of the Church in all ages. Holy and unholy are together; and though we are forbidden to attempt to separate them, we know that there is, as it were, a gulf between them, which though not impassable is very great. The words of S. Paul to the Jews, "They are not all Israel, which are of Israel" (Rom. ix. 6), apply to God's people still. And as he went on to quote from the prophet Isaiah, "Though the number of the children of Israel be as the sand of the sea, a remnant shall be saved" (Rom. ix. 27), so, we know by experience, that it is still the "remnant" only, which really live up to "the high calling of God in Christ Jesus," and "press toward the mark for the prize" (Phil. iii. 14). "Many are called, but few chosen" (S. Matt. xxii. 14).

Consequently, since there are unholy as well as holy members of "The Holy Catholic Church," the question arises, What is the portion of those who are, what they are called to be, "Saints"? And how shall we express it? Shall we accept the theory of some who say that there are two Churches; an outward and visible Church which is a mixed company of good and bad; and an inner and invisible Church which is known to God alone, and which consists of the good only? A moment's consideration of what has been pointed out in previous chapters to be the teaching of Holy Scripture, about "The Kingdom of Heaven," will show that the idea is untenable; because it is "The Kingdom of Heaven" which is distinctly described as imperfect in its present state here on earth; and we cannot conceive the idea of two universal Kingdoms of Messiah. What then is the teaching of Holy Scripture respecting the position of the "Saints," who really are, what they are called to be, holy?

It is expressed in the words of the Creed, "I believe in the Communion of Saints."

They who live as Christians, that is, as belonging to Christ, enjoy "The Communion of Saints." All subjects of "The Kingdom of Heaven" may enjoy this position of the Saints, if they will. If they are unnatural children of their Heavenly Father, if they are disloyal subjects of their King, if they resist, instead of being led by, the Holy Spirit, they are hindering God's good-will concerning them, and making of none effect the sufferings of their Saviour. But if they look up to and love their Father, if they set themselves to serve their King, if they strive to follow the guidance of the Spirit, they are in the way of salvation, and have "The Communion of Saints."

But what is "The Communion of Saints"?

No little confusion has been brought into the consideration of these words by the very prevalent idea that the Saints are, necessarily, departed Saints who have finished their course in God's faith and fear. But this is not the usual Bible sense of the word. For instance, in the Psalms it is commonly used for the name of those who believe in and worship God. "Sing to the Lord, O ye Saints" (Ps. xxx. 4). "O love the Lord, all ye His Saints" (Ps. xxxi. 23). "The Lord forsaketh not His Saints" (Ps. xxxvii. 28). And in the Book of the Acts of the Apostles and the Epistles it is continually used in the same sense, for the Lord's people in general. "Peter came down to the Saints which dwelt at Lydda" (Acts ix. 32). And at Joppa, "He called the Saints and widows" to him (Acts ix. 41). And S. Paul speaks of his work as a persecutor in these words, "Many of the Saints did I shut up in prison" (Acts xxvi. 10). And in most of his Epistles he addresses those to whom he is writing as "called to be Saints" (Rom. i. 7; 1 Cor. i. 2).

Another frequent cause of misunderstanding is the idea that "the Saints" mean only a few very holy persons, who have attained by the grace of God such a degree of perfection, as is beyond the reach of those who live an active life in the world. But this idea also is found to be contrary to the ordinary Bible use of the word. Those whom S. Paul addresses in his Epistles as "Saints," are rebuked for almost every kind of sin. The Corinthians, especially, are an instance of the imperfections which may yet be found in God's Saints, and may teach us how tenderly we need to deal with the failings of those who are just emerging from heathenism in our own days. The First Epistle to the Corinthians administers rebukes for schism, fornication, idolatrous tendencies, misuse of spiritual gifts, profanation of the worship of God, and misbelief. And even the Saints at Ephesus, who are addressed as if they had made great advance in the understanding of the mysteries of the faith, are warned to abstain from lying, violent anger, stealing, foul speaking, and unkind behaviour (Eph. iv. 25-32). From which we learn to give a very wide meaning to the word "Saints;" and to understand by it, Christian people who, with many imperfections and frequent falls, are seeking to gain a better knowledge and deeper love of God; and are striving to be led by the Holy Spirit to resist sin and advance in holiness.

And what is "The Communion" which such persons enjoy?

It is Communion with God, so that their "life is hid with Christ in God" (Col. iii. 3). They are declared to be united with God, as a branch is united with its stem; deriving spiritual life—a new and higher life than the natural life which belongs to all—from Him. They are "begotten again" (1 Pet. i. 3), and "born of God" (S. John i. 13); and the seed of this eternal life is not left dormant in them, as it is in the careless and ungodly; for they remain not as "children," but "grow up unto Him in all things" (Eph. iv. 14, 15); and letting "the mind that was in Christ Jesus" (Phil. ii. 5) be in them, and "being strengthened with might by His Spirit in the inner man, Christ dwells in their heart by faith" (Eph. iii. 16, 17); and they are advancing "unto the perfect man, unto the measure of the stature of the fulness of Christ" (Eph. iv. 13).

The closeness of this union or communion with God in Christ is expressed more fully by the figure of the body and its members. The Saints together form the Body of Christ. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body" (1 Cor. xii. 12, 13). Christ is the Head: and the Church is the Body. For God "gave Him to be the Head over all things to the Church, which is His Body" (Ephes. i. 22, 23). So intimately connected are the Saints with their Lord that they are the members of Christ—yea, S. Paul does not hesitate to say, "We are members of His Body, of His Flesh, and of His Bones" (Ephes. v. 30). This is a great mystery; but when faith has accepted it, it is seen to be the ground of the Christian's strength. He is strong through grace, because his strength is not his own, but is derived from Christ his Lord, with Whom through the Spirit he is united.

The importance of the two holy Sacraments of Christ is in connection with this truth. Holy Baptism is the means ordained for uniting us with the Body of Christ (1 Cor. xii. 13). Holy Communion is the means of maintaining this union, and of drawing supplies of grace from Him (1 Cor. x. 16, 17), as will be considered more fully presently.

Thus through a right use of the means ordained by Christ Himself the Saints are His own members[30]. "Why persecutest thou Me?" said the Lord to the persecutor of His people. And they have the good hope to cheer them, that when the great day of judgment comes, whilst to some who address the Judge, "Lord, Lord," as if they had always served Him, it will be said, "I never knew you, depart from Me" (S. Matt. vii. 22, 23); the Saints, on the other hand, will be recognised as being like Him—as bearing God's image—and will receive the welcome, "Come, ye blessed of My Father, inherit the Kingdom prepared for you" (S. Matt. xxv. 34).

The meaning of "The Communion of Saints" becomes clearer when we know that "Communion" is the same word as that which is more often translated "Fellowship." The Apostle S. John speaks with great clearness about this Communion or Fellowship. Referring to the good tidings delivered by himself and the other Apostles about the person and work of the Saviour, he saith, "That which we have seen and heard declare we unto you, that ye also may have fellowship with us." In other words, he declares that the Gospel was preached that all might enjoy the Communion or Fellowship which the Apostles possessed. And then he goes on to explain with whom they enjoyed this Communion: "And truly our Fellowship is with the Father, and with His Son Jesus Christ" (1 S. John i. 3). And this assertion of the Communion of the Christian with God agrees with the words of the prayer of our Lord for His people, recorded by the same Apostle; wherein He prayed, "That they may be one, even as we are one; I in them, and Thou in Me, that they may be made perfect in one" (S. John xvii. 22, 23).

These thoughts of the Communion of the Christian with God—the Father and the Son—would be incomplete, did we not also think of our Communion with the Holy Ghost. For inasmuch as the whole spiritual life of the Christian is due to the indwelling of the Holy Ghost, this Communion with God, which the Christian enjoys, is in reality the work and gift of the Holy Ghost. And this is testified to us by the familiar words of blessing, "The grace of the Lord Jesus Christ, and the love of God, and the Communion" (or Fellowship) "of the Holy Ghost, be with you all" (2 Cor. xiii. 14).

Furthermore, "The Communion of Saints" describes the fellowship or tie of brotherhood which unites Christians together, one with another. For if all Saints have Communion with God, it follows that all have Communion one with another in Him. If Christians are really striving to be, what they are called to be, holy, they are all one family; united together by the common bond of sonship; "For ye are all the children of God by faith in Christ Jesus" (Gal. iii. 26). Their adoption into the one family of God is to them a real relationship. And this also is expressed very clearly by S. John: "If we say we have fellowship with Him, and walk in darkness, we lie; but if we walk in the light, we have fellowship one with another" (1 S. John i. 6, 7). And inasmuch as death does not sever the union between the Saint and God, but rather intensifies it (seeing that S. Paul describes the result of death as the "being with Christ," Phil. i. 23), it follows that "The Communion of Saints" is not a fellowship with the living only, but with the departed also. "All are one in Christ Jesus" (Gal. iii. 28); whether Jews or Gentiles, whether living or departed.

Having now concluded, from the teaching of Holy Scripture, that "The Communion of Saints" is that fellowship which Christians enjoy, through being made one with God, and with one another; we shall do well to consider more carefully about the means by which they are enabled to keep up this union, and to maintain the sense of its reality from age to age. When our Blessed Lord spoke in the synagogue at Capernaum respecting the Bread of Life, He used these words, "Verily, verily, I say unto you, Except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you;" and then He added, "He that eateth My Flesh, and drinketh My Blood, dwelleth in Me, and I in Him" (S. John vi. 53, 56). His hearers had no idea about what He meant by His Flesh and Blood. But in instituting the Holy Sacrament of the Lord's Supper, He explained the words Himself. For "He took bread, and blessed it, and brake it, and gave it to His disciples, and said, This is My Body; and He took the cup, saying, This is My Blood" (S. Matt. xxvi. 26-28). And consequently S. Paul, referring to this Holy Sacrament, appealed to the Corinthians to remember the bond of union with God, and with one another, in which they were joining, saying, "The cup of blessing which we bless, is it not the Communion of the Blood of Christ? The bread which we break, is it not the Communion of the Body of Christ? For we being many are one Bread and one Body, for we are all partakers of that one Bread" (1 Cor. x. 16, 17). And, therefore, we conclude that this Holy Sacrament is the bond of union, ordained by our Lord Himself, to maintain outwardly and visibly, as well as inwardly and spiritually, "The Communion of Saints" with God and with one another. And this is clearly expressed by the name "Holy Communion" by which we commonly speak of this Holy Sacrament.

Does any one ask, What is "The Communion of Saints?" The answer is clear. It is the Communion or fellowship which Christians enjoy with God, and therefore with one another, whether in this world or in Paradise. And the Sacrament of the Holy Communion is the ordained means whereby this union is maintained by the Saints on earth.

It is a sad but manifest fact, that it is in the power of men to "frustrate the grace of God" (Gal. ii. 21), and to make His good-will concerning them to be of none effect. So that whilst all who are called to enter the Kingdom of the Lord and Saviour Jesus Christ are called to enjoy the blessings which He has gained for us, the multitude make little or no use of His gifts. But all who will, may by His grace be assured of sharing in all the benefits of His Sacrifice. "If we walk in the light, as He is in the light, we have fellowship one with another, and the blood of Jesus Christ His Son cleanseth us from all sin" (1 S. John i. 7).

And as the Saints, by virtue of this Communion with God, have the assurance of "The forgiveness of sins;" so likewise they look joyfully forward in hope of "The Resurrection of the Body" and "The Life Everlasting." For "The dead in Christ shall rise first; then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord" (1 Thess. iv. 16, 17).

FOOTNOTE:

[30] Consequently the expression "in Christ" or "in the Lord" is frequently used to denote the fact of a person being a Christian. Thus S. Paul sends greeting to certain, who had been converted before himself, in these words, "Salute Andronicus and Junia who were in Christ before me" (Rom. xvi. 7); and describes the Christians of Palestine, at the time of his visit, as "the Churches of Judaea which were in Christ" (Gal. i. 22). And thus of the Christian departed it is said, "Blessed are the dead which die in the Lord" (Rev. xiv. 13).



CHAPTER XI.

CONCLUSION.

"From Heaven He came and sought her To be His Holy Bride, With His own Blood He bought her, And for her life He died."

"The Kingdom of Heaven," what is it?

It is the Holy Catholic and Apostolic Church of Christ. It is that Kingdom which was prophetically set forth by our Lord in His parables; that Kingdom, the subjects of which were described in His teaching, and redeemed by His Blood to be His own "purchased possession" (Eph. i. 14); that Kingdom which was founded through the coming of the Holy Ghost—being a spiritual Kingdom not of the world, though at present in the world—and which was preached from land to land as an Universal Kingdom, intended to embrace the whole race of man.

The purpose for which our Blessed Lord came down from Heaven, and "humbled Himself even to the death upon the cross" (Phil. ii. 8), was that He might found this Kingdom. "He purchased" it at no less a cost than "with His own blood" (Acts xx. 28). For He "loved the Church and gave Himself for it[31]" (Ephes. v. 25).

In other words, the salvation which is proclaimed in Holy Scripture, as the great gift of God's love, is offered unto man through the means of a Kingdom of which our Lord Jesus Christ is the King, and all the men and women and little children in the world are intended to be the subjects. The Son of God became the Son of Man, that in Him the words of the Psalmist might be fulfilled, "I will give Thee the heathen for Thine inheritance, and the uttermost parts of the earth for Thy possession" (Ps. ii. 8); and those other words (which are quoted by S. Paul in the Epistle to the Hebrews), "Thou hast put all things under His feet" (Ps. viii. 6).

"But we see not yet all things put under Him" (Heb. ii. 8). Although He "gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people zealous of good works" (Tit. ii. 14), the perversity of man has spoilt the perfection of His work, and hindered the results of His self-sacrifice. Eighteen hundred years have passed, and still His rule is imperfect; and not one third of the human race, whom He redeemed unto Himself with His own blood, accept Him as their King. But in His perfect foreknowledge, this hindering of His work of love for the salvation of man was present from the first; and was foretold by Him in part in His parables. And it pleased Him to entrust to His faithful people the task of removing and overcoming by their prayers and exertions the obstacles which opposed His rule.

When the Pharisees once asked "When the Kingdom of God should come, He answered them and said, The Kingdom of God cometh not with observation; neither shall they say, Lo here! or, Lo there! for behold the Kingdom of God is among[32] you" (S. Luke xvii. 20, 21). His Kingdom was already being set up amongst them, though they knew it not; and ever since those days it has been spreading amongst men. But He knew how strongly the great enemy of God and man would oppose the extension of His Kingdom; and how powerful the perversity of man would be to hinder it; and when His disciples asked to be taught to pray, these were the words He bade them pray, "Thy Kingdom come" (S. Matt. vi. 10).