Permanency Was this form of There is still another point to be settled. Church government intended to be perpetual, and universal,—is it enjoined on all Christian societies in every age? On the one hand it may be maintained, that this arrangement having been originally made by the Holy Spirit, through which his office as governor of the Church was to be exercised, we have no right to alter it, any more than we are authorized to alter the means of grace, unless some positive permission can be shown; and that it is, moreover, a wicked presumption to suppose, that any other means, (however humanly probable,) would more truly obtain the object of Church government. As a reason why this form of Church government was not positively enjoined, it may be suggested, that it was not like an abstract doctrine or precept, the only safe mode of recording which is "the written word," but a matter which is its own record. Like the Mysteries of the heathen, it was a practical document; the daily and continual practice of the Church, perpetuated from one age to another, superseded all need of other record. On the other hand, it may be urged, that as the constitution of the Church was only what was then most convenient for the support and propagation of religion, whenever that end may be better attained by any alteration or deviation, the innovators are acting up to the spirit of the original institution, and thereby are more truly followers of the apostles, than those who sacrifice the object to the observance of the means, which are only valuable as regards that object. And, certainly, had it been intended that we should regard Episcopacy as indispensable to a Church, we should have had some scriptural record of the Institution, and some scriptural declarations of its being essential, as in the case of Baptism and the Lord's Supper. We are not bound, by any Divine authority, to retain Episcopacy under all circumstances; but neither may we depart from it, as if the question was simply one of temporary convenience. The apostles did not leave the Christian world to determine how the churches were to be modelled and governed; they founded Episcopacy, and handed over the Christian communities so ordered to succeeding times. Those of other generations had not to form an ecclesiastical polity for themselves; they found one already settled. Now, considering how important the form of governing a Church may be to its efficiency as the channel of our gospel privileges, how important, too, uniformity of government to a certain extent-is, to the free intercommunion of Christians belonging to different Churches him, at the time his Master came to were, of the import of that revelation to him. The terms in which it opens are, "Behold he cometh;" and the close, "He which testifieth these things, saith, Surely, I come quickly: Amen. Even so, come, Lord Jesus." —those who have altered existing arrangements have incurred a weighty responsibility. But, we may neither condemn them, nor acquit them. The judgment belongs to a higher tribunal than that Still less may we say, that those who by birth or accident have become members of a church so remodelled, are not justified in adhering to it, or that it is not a Church and a genuine portion of Christ's kingdom. of man. Some departure in the form of government, from the pattern of the primitive Church, has necessarily taken place in every community, nor does this departure of itself imply presumption. A very large community, for instance, has every where required a new order above bishops themselves; and this need being manifest, the appointment of the archiepiscopal office is as purely consonant to the apostolical views, as that of subordinate bishops. It has arisen in the same way, and in compliance with a similar need to that which gave rise to the episcopal order, in the apostolical Church; namely, the increased extent and more complicated government of each Church. Thus, too, the appointment of catechists, once a branch of every Church establishment, was properly discontinued as soon as they ceased to be required; and as properly has been revived in our colonies, where their services are once more applicable. The choroepiscopi served, in like manner, to meet another occasional emergency. No Church has ever more anxiously and conscientiously shaped its course by the spirit, and by the very letter of the apostolic precedents, than has the Church of England. And yet even that Church has found circumstances powerful enough to justify a deviation scarcely less momentous, in the transfer of supreme ecclesiastical authority to the civil magistrate. It is not merely a variation from the original architecture of Christ's holy building that constitutes disproportion and deformity. We must look also to the changing features of the scene around, and see whether these have not demanded corresponding alterations, and let these be the measure of our judgment. ST. PAUL AT JERUSALEM. Acts xxi. warnings to St. Paul's interview with the Ephesian elders was rendered Prophetic peculiarly solemn and affecting, from a feeling of which he himself st. Paul. partook, that death awaited him at Jerusalem.78 Still he went on, and the prophetic warnings which pursued him, and the anxious entreaties of his friends, continued to confirm his fears, and to sadden his pilgrimage, without inducing him to discontinue it. his arrival at Cæsarea, especially, Agabus came from Judæa, and, by virtue of his prophetic gift, told him expressly by symbol and 78 This is another proof, that the prophetic spirit was not at his command, but dealt out to him by measure; and its On Acts xx. 16. suggestions perfectly distinguishable from He declares his Apostleship to the Idolatrous Gentiles. by word, that the Jews should bind him, and deliver him over to the Gentiles. So that he arrived at Jerusalem fully apprised of the persecution which he was to encounter, and uncertain whether his life would be spared or not. The terms of Agabus's prediction were more likely to portend death; for in that he was to be bound by the Jews, and delivered up to the Gentiles, the fate of his Lord and Master could not but recur to him, and seem likely to be now his own: nor was it, perhaps, any slight stimulus and support to him in his perseverance, that he seemed, in thus pressing on to Jerusalem, in spite of his own forebodings, and of the remonstrance of others, to be imitating him. The studious imitation of Christ, wherever any similarity of circumstances could be perceived and felt, forms a marked feature in the lives, not only of the apostles, but of the primitive worthies who inherited their tone of Christian feeling.79 On other grounds he had reason to surmise that his work was finished. His third apostolical journey was now ended, and the conversion of the Gentiles far enough advanced, to make it safe and expedient for him to communicate openly to the whole Church that secret, which had been hitherto confided to a select few. For this, probably, more even than to keep the feast, he had hastened his journey to Jerusalem. Whether the result of this open avowal would be the forfeit of life, might have been concealed from his prophetic view purposely to try him. At all events, the present might have seemed to him a seasonable period for the termination of his labours,-in all human probability it would be so. Hence the tender farewell, in which he had told the Church of Ephesus "he should see their face no more;"'80 hence his anxiety, even in haste, to pay them that parting visit; hence, perhaps, that very haste and urgency, that with the enlightened views of a Christian, indeed, but still with the patriotic feelings of one whose early habits had been moulded in the "straitest sect" of the Jews, he might once more keep the festival with his countrymen, and die. His Master's example might again, in this particular, have influenced the tone of mind which kept up his resolve to go on to Jerusalem. approached, what train of thought so natural and so cheering as the image of the blessed Jesus in his last journey to Jerusalem,-his earnestness to keep the passover there, unabated by the certain foreknowledge that he was to be bound by his countrymen, and delivered up to the Gentiles? As he Such then was, probably, the frame of mind with which St. Paul disclosed to the rulers of the Church of Jerusalem the true nature of his extraordinary apostleship to the Gentiles, and the prosperous 79 See the description of the martyrdom of Stephen and of James in the Acts. A similar remark applies to the account given of the deaths of Polycarp, Ignatius, and many more among the primitive Christians. 80 Acts xx. 38. See note 78, p. 149. Like the other marvellous 20. Purification. Acts xxi. 23. result of three journies amongst them. disclosures of the mysteries of the new dispensation, it called forth that peculiar thanksgiving which is styled in Scripture, "glorifying Acts xxi. 19, God. Their joy and wonder were however immediately followed by a sense of the danger to which he stood exposed. One expedient suggested itself. It was proposed that he should join four Jewish His Christians in performing the rite of purification in the temple. This, it was thought, would convince the Jews of the real design of his mission; namely, that it was not, as far as concerned their law, to forbid the Jewish Christians to observe it, but only the Gentiles, and especially the idolaters. So public and unequivocal a testimony of conformity to the Mosaic ceremonies, would, it was thought, remove the worst ground of enmity against him, and at least soften down the spirit of ill-will. It produced, however, a contrary result. His appearance in the holy place was construed into a design to defile it. Trophimus, a Gentile convert, had accompanied him from Asia. He and Paul were often seen together, and the former was recognised by some Jews from Asia. An outcry was raised that Paul had brought this Gentile into the temple itself. Lysias, the commander of the Roman garrison, was obliged to interfere, and rescue him from the fury of the multitude. In vain he obtained permission to address them from the steps of the castle, whither they were conducting him to imprisonment. Eloquence, even such as Paul's, conveying to them the avowal, that the kingdom of God was thrown open to Gentiles and idolaters, could only serve to exasperate them; and it was with much difficulty that he was preserved from outrage and death. 11. Here his trial, at least his uncertain apprehensions, ended. That night the Lord stood by him, and informed him, that he was Acts xxiii. appointed to bear witness to Him in Rome. In what manner the treacherous designs of his enemies were rendered subservient to this purpose, is well known. His appeal from the tribunal of Festus to that of Cæsar was made, not only with the view of defeating the stratagem devised for sending him back to Jerusalem, but in fulfilment of the command of the Lord delivered to him that night. In obedience to this, he embraced the early opportunity, thus providentially afforded, for his visit to the imperial city. CHAPTER VII. Acts xxiii ST. PAUL'S FOURTH APOSTOLICAL JOURNEY. From A.D. 63-66. ROUTE: Antipatris; Cæsarea; Sidon; Myra; Fair Havens; Melita; Syracuse; Rhegium; 31, to xxviii. Puteoli; Appii Forum; Three Taverns; Rome; Italy; Spain; Crete; Jerusalem; Antioch in Syria. ST. LUKE's narrative, as has been already observed, was very evidently composed with the design of recording the progress of the Holy Spirit's dispensation through its several stages: first, as confined to the Jews; next, as embracing the devout Gentiles also; and lastly, as unlimited in its application, and open to idolaters of every caste.81 On this account it is, that the first part of his little history embraces the ministry of all the apostles; then is occupied chiefly with St. Peter, as the person selected by the Spirit for the first extension of the Gospel scheme; then it follows Barnabas and Paul through the next and last enlargement of the covenant, for the management of which they had been appointed; and, at length, is confined to the ministry of St. Paul, in whose hands it was left on the separation between him and Barnabas. With equal propriety, the account closes with the period, when the apostle of the idolatrous Gentiles, having formally announced the greatest mystery of the Gospel to the Church of Jerusalem, has arrived at the capital of the world, and the work has been commenced in the imperial city itself. His voyage thither is accordingly related with an unusual minuteness of detail: not only, perhaps, because of the miraculous circumstances which it embraces, but because it was preparatory to that which the historian considered the important boundary of his plan, his arrival and first ministry at Rome. 81 Some intimations of this might be passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there I must go to Rome also." Rome was the mistress and representative of the world; and when therefore the apostle had preached the Gospel there, our Saviour's declaration concerning that sign which was to precede the destruction of Jerusalem, might be fairly understood to have had its accomplishment. "This Gospel must first be preached in all the world." |