In the former part of this work, I have shown
that it has been the purpose of God from the foundation of the world to set up
a kingdom and empire of nations which shall supersede all others previously
existing upon the globe. We have now arrived at that part of our subject which
relates to the development of this imperial constitution of the world,
which, when brought to the birth, will have occupied six days of a thousand
years each in its formation. No topic can surpass this in interest and
importance to every man that breathes the breath of life. God has made the
belief of the things concerning it a condition of partaking in the glory,
honour, and incorruptibility which belong to it. Whatever ignorance may be
overlooked, ignorance of the things pertaining to this kingdom alienates men
from the life of God. This is equivalent to saying that no man can attain to
eternal life who does not believe the gospel for the subject matter of the
gospel is this very kingdom which it is the purpose of God to establish for the
Son of Man and the saints.
It is of primary importance that we believe the
truth, and not a substitute for it; for it is by the truth only we can be
saved; "the truth as it is in Jesus," neither more nor less, is that
to which our attention is invited in the word. "The truth" is set
forth in the law and the prophets; but we must add to these the apostolic
testimony contained in the New Testament if we would comprehend it "as
it is in Jesus." The kingdom is the subject matter of "the
truth"; but "as it is in Jesus," is the truth concerning him as
the king and supreme pontiff of the dominion; and the things concerning his
name, as taught in the doctrine of the apostles. As a whole, "the
truth" is defined as "the things concerning the
There can be no doubt of the truth of these
statements in view of Paul's emphatic declaration that, "though we
(apostles), or an angel from heaven, preach any other gospel to you than that
which we have preached unto you, let him be accursed. As we said before,
so say I now again, if any man preach any other gospel unto you than that ye
have received, let him be accursed" (Gal 1:8). Here, then, he pronounces a
curse upon even an angel, if he should come and offer to us any other gospel
than that which was preached by himself and the other apostles. It is our
wisdom, therefore, to receive nothing which has not the sanction of their
authority. Paul styles everything else but what he preached "another
gospel," that is, "a perversion of the gospel of Christ"; and,
as we can only be saved by belief of the truth, such a gospel is both useless
and injurious.
"Gospel"is a word which
signifies good news, or glad tidings; and the gospel some
particular good news. "Blessed," say the scriptures, "are they
who know the joyful sound", or the gospel; and the reason is,
because it makes known the "blessedness" which is to come upon the
nations, and will give every one an interest in it who believes and accepts it.
The gospel of God is the good news of blessedness promised in the scriptures of
the prophets, and summarily expressed in the saying, "In thee,
Abraham, shall the nations of the earth be blessed." The making of this
promise to Abraham is termed by Paul the preaching of the gospel to Abraham;
for, says he, "The scripture, foreseeing that God would justify the
heathen through faith preached before the gospel to Abraham, saying, In thee
shall all nations be blessed" (Gal 3:8). This he styles "the blessing
of Abraham," which is to come upon the nations through Jesus Christ.
Abraham holds a conspicuous place in relation to
the blessedness of the gospel. He is named by Paul six times in the third
chapter of Galatians, which he concludes by saying, "If ye be Christ's,
then are ye Abraham's seed and heirs according to the
promise." Hence, men are required to be Christ's that they may be
Abraham's seed. But why is it so important to be of the seed of Abraham? For
the very obvious reason that, as the promise was made to Abraham, it is only by
being constitutionally "in him" that any son of Adam can
obtain a participation in what belongs to Abraham.
This idea may be illustrated by reference to the
law of inheritance among all civilized people. If a man be possessed of an
estate, the members of his family alone have any right to it at his decease.
Though all the world may be his friends, unless they are named in his will,
they can have no part in the inheritance he may leave behind. And again, if he
have no heir, his estate and property would escheat to the lord of whom he
happened to hold his title; but, to avoid this, it would be quite competent for
him to adopt an heir according to the law. The person so adopted would
become his seed in every respect save that of natural birth. In the case before
us, God hath promised an estate to Abraham; therefore he is styled "THE
HEIR OF THE WORLD" that is, of the glory, honour, and power, of the
nations throughout the globe in their millennial blessedness -- a gift worthy
of Him that hath promised it.
Now the promise of this to Abraham and his seed
is a promise to no one else. No stranger can lay claim to it. He must be
Abraham's seed, or he has no right to Abraham's property. On this principle, no
one who is not a lineal, or fleshly, descendant of Abraham can inherit the
world with him when God fulfils the promise. This is the view taken of the
matter by the Jews, who found their hope of participation in the world when it
becomes Abraham's and his seed's, upon the acknowledged fact that they are
Abraham's flesh and blood. This would be very well, if no other condition of
inheritance were specified. But the word saith, that "the children of the
flesh are not the children of God; but the children of the promise (those
who believe it) are counted for the seed" (Rom 9:8). If the children
of the flesh had a right to share with Abraham when he obtains possession of
the world which God has promised him, then all descended from Ishmael and Esau,
his son and grandson, as well as from Isaac, would have equal rights. But God,
who not only promises the estate, but specifies the conditions of heirship, has
restricted the inheritance to those termed the "children of the promise as
Isaac was" (Gal
To be a son of the free-woman, a man, although a
Jew, must believe in the promise made to Abraham; he must be of a like
disposition with Abraham; he must be obedient like Abraham; he must have faith
in Jesus as the seed of Abraham associated with him in the promise; he must
believe in his name; he must be constitutionally inducted into Christ by
immersion into the Father, Son, and Holy Spirit: -- being the subject of these
conditions he is included in the Family of God, to whose members it is said,
"Ye are all the children of God in Christ Jesus through the faith. For as
many of you as have been baptized into Christ have put on Christ. There is no
distinction of Jew or Gentile, bond or free, male or female among you; for ye
are all one in Christ Jesus. And if ye be Christ's, then are ye
Abraham's seed; and heirs according to the promise" (Gal.3:26). These are
the children of the promise, the children of God, the brethren and joint-heirs
of Jesus Christ, the sons of the free-woman, and Abraham, Isaac, and Jacob's
seed, who are alone entitled to possess the world with him.
Jesus came to preach the gospel. "The Spirit
of the Lord," saith he, "is upon me, because he hath anointed me to
preach the gospel to the poor; and to preach the acceptable year of the
Lord" (Luke
The gospel, then, was preached to Abraham by the
angel of the Lord; and it was preached by Jesus to his own nation, and to them
only; for "he was not sent, save to the lost sheep of the house of
This is a most important demonstration; for it
enables us to determine when we hear the gospel. The gospel is not preached
when the things of the kingdom are omitted. And this is one grand defect in
modern preaching. Either there is nothing said about the kingdom; or a kingdom
is preached which is a mere matter of speculation; a kingdom of heaven in
principle, in the hearts of men, or somewhere beyond the skies! But the gospel
does not treat of such a kingdom as this; a mere fiction indoctrinated into
men's minds by "the cunning craftiness of those who lie in wait to
deceive." So inseparable is the idea of gospel from that of kingdom that
we find them, not only substituted for each other, but associated together as
terms of explanation.
Thus, "Jesus went throughout every city and
village, preaching and showing the glad tidings of the kingdom of God"
(Luke 8:1; Mark 1:14) and in the prophecy of Mount Olivet it is written:
"THIS gospel of the kingdom shall be preached in all the habitable
(Roman Empire) for a testimony to all the nations; and then shall come
the end" (Matt.24:14). After he rose from the dead, he commanded the
apostles, Saying, "Go, preach the gospel to every creature: he that
believes and is immersed shall be saved; and he that believes not shall be
condemned"; and "Lo, I am with you always, until the end of the
world." In view of these texts, can anyone be so mystified as not to see
that salvation is predicated on believing the gospel of the kingdom, and being
baptized into Jesus Christ?
They were to preach "this gospel of
the kingdom" in the name of Jesus. How did they execute the work?
"They went forth and preached everywhere, the Lord working with them,
and confirming THE WORD with signs following" (Mark
Thus, the same gospel that was preached to
Abraham was preached also to Jews and Gentiles by the apostles after the
ascension of Jesus to the right hand of power. There was, however, this
difference: when it was preached to Abraham and to the generation which
perished in the Wilderness, it was altogether a matter of promise; but
when preached by the apostles to the Roman nations, some things connected
with the promise were fulfilled so that the gospel of the kingdom, as they
preached it, was partly a matter of promise, partly a matter of history, and
partly doctrinal. It was thus presented to mankind in a threefold point of
view, which may be stated in this form: --
A man might believe all the promises and their
doctrinal import, but if he did not believe that Jesus of Nazareth was the
subject of them, he would make a very good believing Jew under the law, but he
would not be a Christian under grace. This is the great turning point in the
faith of an enlightened Jew, and Christian. Is Jesus of Nazareth the personage
described in the law and the prophets; has he right and title to the throne of
David, and to the dominion of the world?
The Jew says, "No, we look for
another": but the Christian replies, "He unquestionably is the
person: we look for no other; but assuredly expect the re-appearance of 'this
same Jesus' on earth, to restore the throne and kingdom of David; to occupy
them as the King of the Jews; and to be the Melchizedec High Priest and the
Ruler of the nations." Hence, it is the foundation truth of the gospel of
the kingdom, that Jesus of Nazareth is the Anointed King, the Son of the living
God. He is the Rock, or Strength, of
On the other hand, a man may believe that Jesus
is the Son of God; that he was sent of God as a messenger to Israel; that there
is remission of sins through the shedding of his blood; that he is the saviour;
and that he rose from the dead -- if he believe these things, but be ignorant,
and consequently faithless, of "the things of the kingdom," he cannot
obtain glory, honour, incorruptibility and life in that kingdom. The condition
of salvation is the belief of the whole gospel and obedience to it. It
is not, "He that believes in Jesus Christ, and is immersed, shall be
saved" but "He who shall believe THE GOSPEL, and is immersed"
(Mark
The unhappy condition of the professing world at
the present time is, that they have no faith in the message of God, but rather
ridicule it, and heap insult upon those who contend for it. "I came to
preach the
"Oh! we believe that thou camest from God,
because no man could do the miracles thou doest unless God were with him; but
we do not believe a word in a kingdom in
This is in effect the language of the religious
leaders of the world, and of those who surrender their understandings to the
traditions with which they make of none effect the "word of the
When the apostles preached on the day of
Pentecost, they announced that God had raised up Jesus to sit upon the throne
of David.(Acts
In
To understand the relations of things, it must be
known that the gospel stands related to Abraham's descendants before the
preaching of John the Baptist; to Israel from John to the day of Pentecost;
from this epoch until the calling of the Gentiles; and then to the Gentiles at
large. "The law and the prophets were until John, then the
There was "a mystery," however,
connected with the gospel which was not manifested in the proclamation of it
before the day of Pentecost. The people were taught in parables, but the
apostles were favoured with an interpretation of them in private; for, said
Jesus to them, "To you it is given to know the mystery of the kingdom
of God, but to them it is not given" (Mark 4:2; Matt 13:11). Referring
to this, Paul says, "My gospel and the preaching of Jesus Christ according
to the revelation of the mystery, which was kept secret since the world
began. But now is made manifest, and by the scriptures of the prophets,
made known to all nations for the obedience of faith" (Rom
From these writings we learn that the gospel of
the
The mystery of the kingdom, then, has been made
known, and we find that it had relation to the sufferings of the Christ; and
repentance, remission of sins, and eternal liife in his name, to the Jews first
and afierwards to the Gentiles. The prophets, who foretold these things,
were not able to penetrate the mystery of them; and the angels themselves, who
brought the word to them, desired to understand them. But this was not
permitted; and it was preserved as a secret until after the sufferings of
Christ, which were to be the foundation of the manifestation.
When the "point of time" drew nigh for
"the finishing of the transgression, the making an end of sin-offerings,
the making reconciliation for iniquity, and the bringing in of everlasting
righteousness," (Dan 9:24) Jesus, who had been anointed the Most Holy, the
sealed prophet of the Father, and fully confirmed as Messiah the Prince,
selected one man of the twelve (who had the least reason to exalt himself above
his brethren as "the prince of the apostles"), as the depository of
the keys of the Mysteries of the Kingdom of God.
This highly-honoured individual was Simon Peter,
son of Jonas, who denied his master with oaths and curses. But, being converted,
and restored to favour by his gracious Lord, he was prepared to be the
unaspiring "servant of the least"; and to strengthen his brethren in
all the trials and afflictions they were called upon to endure for the truth's
sake. "I will give unto thee, Simon Barjona," said the king,
"the keys of the kingdom of God; and whatsoever thou shalt loose on earth
shall be loosed in heaven" (Matt. 16:19). Here was an appointment of Peter
in a special sense to the particular function of binding and loosing men on
earth.
But we would ask any reasonable man, unspoiled by
human folly and absurdity, If a power be conferred on A, nineteen hundred years
ago, is it therefore bestowed on B, living nineteen centuries after? The keys
were promised to Peter, and not to successors of Peter, if it were possible for
him to have them in such an office; which none but the most stupidly ignorant
of the scriptures would venture to affirm. The custody of the keys by a
successor of Peter is the most farcical assumption that ever poor crazy mortals
were guilty of. When we come to see what the keys of the Mysteries of the
Kingdom of Heaven are, we shall see at once that the very use of them for the
first time operates upon Peter's own possession of them, as the telling of a
secret to all the world does upon his power over it afterwards by whom it was
told.
Had Peter, instead of using the keys, hid them
till his death-hour, and then imparted them to a single person, this individual
might truly be said to have "succeeded to the keys." But this he did
not, dared not, do. He communicated them to such multitudes of Jews and
Gentiles that they became the common property of the world; and none but men
"earthly, sensual, and devilish" as the priests, "seducing
spirits, speaking lies in hypocrisy," whose trade it is to "make gain
of godliness" -- none but such as these would have conceived of the
possibility of a transfer of the keys of the Mysteries of the Kingdom of Heaven
to a successor; especially to such a succession of impious impostors as the
prophets of the Roman See.
A key is used in scripture as a symbol of the
power of revealing, or interpreting, secret things; also for power in general.
As a key is to a lock, so is power to things intellectual, moral, and
political. The scriptures say of Messiah, "The keys shall be upon his
shoulder" -- i.e., "The government shall be possessed by
him." And again, "I have," says Jesus, "the key of Hades
and of death"; which is to say, that Jesus hath the power to open the
abode, or chamber, of the dead, and to restore them to life. In these
instances, a key is the symbol of political, and physical power; but it also
represents scientific or knowledge-imparting power. Thus, under the law of
Moses, it was divinely appointed that "the priest's lips should keep
knowledge, and
This was precisely the state of things when
"THE MESSENGER OF THE COVENANT" made his appearance in
This was the unhappy condition of the Jewish
nation at the appearing of Jesus; as it is of all the nations at the present
time against whom the kingdom is shut by clerical traditions. The Lord Jesus
came to restore to Israel the key of knowledge. "They erred, not knowing
the Scriptures"; but he was about to open them, so that in spite of the
hypocrites, they might enter into the kingdom of God. O that men could be
induced now to devote themselves to the study of the scriptures without regard
to articles, creeds, confessions, and traditions! These things are mere
rubbish; monuments of the presumption and folly of former generations
indoctrinated with the wisdom from beneath. If a Berean spirit could be infused
into them; if they could be persuaded to "search the scriptures
daily" (Acts 17:11,12) for the truth as for hid treasure; they would soon
leave their spiritual guides alone in all their glory of mysticism and
patristic lore, and rejoice in the liberty of that truth which can alone make
them "free indeed."
The gospel invites men to enter into the Kingdom
of God. The way of entering is made exceedingly plain in the Bible. There is
now no hidden mystery concerning it as there was before the sufferings
of Christ were manifested. The mystery of the kingdom has been unlocked. The
key of knowledge has been given; but unfortunately it has been stolen again by
Peter's pretended successors; and, upon a smaller scale, by every other
ecclesiastic who would discourage or throw hindrances in the way of a free,
unbiassed, and independent examination and avowal of Bible truth in their
churches; or, an unrestricted advocacy of it, though at variance with the
institutes of dogmatic theology, in all the pulpits of the land.
The leaders of the people dare not permit such a
course to be pursued; for the Bible is hostile to their systems, and sets forth
things which, if believed, would empty their rostrums, disperse their flocks,
and close their doors; and elaborate such a social revolution, that truth and
righteousness would triumph in the midst of the earth; and the people be
enlightened in the knowledge which comes from God. Such a consummation,
however, need never be hoped for, so long as the instruction and government of
the nations are in the hands of the existing orders of rulers, lay and
ecclesiastical; for "like priests, like people," and vice versa;
they are corrupt and altogether gone out of the way; and, therefore, are devoid
of all power to resuscitate the things which remain, and which are ready to
vanish away.
Before a man can enter into the Kingdom of God,
he must be unloosed from his sins in the present state; and liberated hereafter
from the prison-house where the dead lie bound in chains of intense darkness.
The unloosing from sins, Jesus committed to Peter; but the enlargement from the
chamber of death he reserved to himself (Rev 1:18; 20:1).
Knowledge is the key to remission,
or release from sins, and to an entrance into the Kingdom of God. No one can
enter this kingdom in his sins, and destitute of a character approved of God;
and none could answer the question, "How can a man obtain the remission of
sins; and what kind of a character would God henceforth account worthy?"
-- until the apostle Peter revealed the secret, communicated to him by the
spirit, on the day of Pentecost. If the reader peruse the second chapter of the
Acts, he will there learn how Peter used one of the keys of the kingdom given
to him by its King. On that occasion, I say, he used but one of the keys. He
revealed the mystery of the gospel of God's kingdom to Jews only.
They believed in the kingdom, glory, and
dominion, promised to the Son of Man in Daniel and the prophets; they were well
aware that the kingdom was to belong to their nation; that the King was to be
David's son, and to live for ever; and that the righteous were to take the
kingdom with him: these things were the substance of the national hope; but
they did not then know upon what conditions the obtaining of them was
predicated. Hence, it was Peter's duty to instruct them. He first recalled to
their recollection certain notable things concerning Jesus. That the wonders he
performed by the power of God evidently showed that God approved him; that they
had been guilty of his death in clamouring for his cruafixion; but that all
this was predetermined of God; that God had "loosed him from the pains of
death" by raising him from the dead. He then proceeded to show by their
prophets that the things which had thus happened to Jesus were verifications of
certain predictions. He adduced the testimony of David, that the Christ was to
be "raised up to sit upon David's throne," and consequently,
must previously suffer death; and that after he was resurrected, he was to
ascend to the right hand of God. He then concluded by saying, "Let all the
house of Israel know assuredly that God hath made that same Jesus whom ye have
crucified, both Lord and King Anointed (Messiah)." For the truth of
this statement he appealed to what they saw and heard; to the cloven tongues
like fire sitting upon their heads, the "sound of a rushing mighty
wind," and the many languages spoken by Galilean fishermen without
previous study.
The result of the Apostle's reasoning was their
conviction that Jesus was indeed the King of Israel, even the Shiloh that had
been promised them for so many ages. They acknowledged him to be the "Son
whose NAME should be called Wonderful, Counsellor, the Mighty God, the Father of
the Future Age (Avi Ad), the Prince of Peace" (Isaiah 9:6). This
belief, however, also convinced them that, being this great personage, they had
committed an enormous crime; and had "killed the Prince of Life."
Their consciences smote them; "they had denied the Holy and Just One, and
desired a murderer before him"; and had imprecated his blood upon
themselves and their posterity. Of what use was their faith to them in this
extremity? They believed in the kingdom, they believed in Jesus,
they were penetrated with remorse, but still they were conscious only of guilt,
and of judgment well deserved. It was yet a hidden mystery to them what
should be done for pardon of this great transgression. What was "the
righteousness of God" which He required of them? Should they go to the
high priest, and offer a whole burnt offering, and confess their sin? This
would have been impracticable. Caiaphas would have offered sacrifice for them
upon the altar upon no such confession as this; for in confessing themselves
sinners for killing Jesus, they would have charged the high priest as a
principal in the crime. To what, or to whom, were they to look for a solution
of "the mystery"? Who could unlock it, and open to them
the door of liberty, and loose them from their sins?
Is not the reader prepared to answer, "The
Holy Spirit alone could reveal to them of righteousness, because Jesus had gone
to the Father"? (John 16:7,10) This is true; and the time had arrived to
do it. But how, or through what channel, was the Spirit to do this? Was it to
be by words thundered from heaven; by a still, small voice whispering in their
ears; by a feeling that they were forgiven; by words of inspiration spoken by
the tongues of angels; or by the mouth of man? After what has been said, the reader
will be prepared to say, "The keys of knowledge, or the power to reveal
the secrets of the kingdom of heaven, were committed to Peter therefore, the
new doctrine concerning righteousness, or justification to life, was to be
revealed through him." This is also true, but the "devout Jews"
were ignorant of this arrangement; therefore, instead of addressing Peter
alone, they inquired of all the apostles, saying, "Men and brethren,
what shall we do?" (Acts 2:37) Mark, reader, though the question was
put to all, only one of them, and that one, Peter, replied to the inquiry. He
was the spokesman of the twelve, by whose mouth God had chosen that Israel
should hear the word of the gospel, and believe; or, as Paul writes, "The
gospel of the circumcision was committed to Peter, in whom God wrought
effectually for the purpose" (Gal 2:8).
The answer given by Peter announced for the first
time, what believers of the gospel of the kingdom and in the things concerning
Jesus, must do, in order to become joint-heirs with him of the promise
made to the fathers. To these devout Jews, who now believed what both
the prophets and apostles had spoken, who were now humbled in disposition as
little children, swift to hear, and anxious to do, whatever the spirit should
dictate; the holder of the keys to unlock the mystery of the gospel, said,
"REPENT and BE BAPTIZED every one of you IN THE NAME of
Jesus Christ FOR THE REMISSION OF SINS" (Acts 2:38).
Such an annunciation as this had never been made
before. In this way "repentance and the remission of sins" were
"preached in the name of Jesus." This is God's way of
righteousness, and besides this, there is no other way of salvation; "for
there is none other name under heaven given among men, whereby we must
be saved" (Acts 4:12). God's salvation is placed in the name of Jesus; and
this name is accessible to mankind only upon the condition of believing "the
things concerning the kingdom of God and the name of Jesus", and being
baptized in his name -- "He that believes the gospel and is baptized shall
be saved" is the unrevoked fiat of the Son of God.
The words of the Spirit by the mouth of Peter
went home to the hearts of these devout Jews. "They that gladLy
received his word were baptized: and the same day there were added to the
congregation about three thousand souls. And they continued steadfastly in the
apostle's doctrine and fellowship, and in breaking of bread, and in
prayers" (Acts 2:41,42). These disciples were "a kind of first-fruits
of God's creatures begotten of his own will by the word of truth,"
(James 1:18) which "lives and abides for ever."
But, though the mystery of the gospel was thus
made known in the name of Jesus, even Peter, to whom the keys of the mystery
were given, did not yet understand "the FELLOWSHIP of the mystery."
The keys were not given to him when Jesus spoke the words; nor were both of
them given to him on the day of Pentecost. The mystery was revealed to the Jews
first: and several years elapsed before it was known, or supposed, that the
Gentiles would be admitted to a joint-heirship with Jesus on an equality with
the Jews. During this period of about seven years, the body of Christ consisted
solely of believing Israelites, sons of Abraham by flesh and faith.
At the end of this time, however, God determined
to "visit the Gentiles, to take out of them a people for his
name." He graciously resolved to invite men of all the nations of the
Roman territory to accept honour, glory, and immortality, in the kingdom and
empire about to be established on the ruins of all others. Hitherto He had only
invited His own people Israel to this high destiny; but now He was about to
extend the gospel call to the nations also.
Before this, however, could be accomplished
according to the principles laid down in God's plan, it was necessary to
prepare Peter for the work. Although an apostle, he was still a Jew, and had
all the prejudices of the Jew against the Gentile. He considered it
"unlawful for him to keep company, or come unto one of another
nation." The Jews had no more social dealings with the Gentiles than with
the Samaritans. And if any had suggested the propriety of his going and
preaching the Kingdom of God and the Name of Jesus to the Gentiles, he would
have positively refused. If, however, he had been ever so willing, he could not
have done it for various other reasons.
In those days, no one could preach effectually
unless he were sent; and, as he had not been sent of God, his mission would
have been a failure. Then, he did not know whether God would accept the Gentiles
on the same conditions as the Jews, if, indeed, He would admit them to a
joint-heirship at all. But, the law was a sufficient wall of separation to keep
Jewish preachers and Gentiles apart until God's time should arrive to do it
away, and to bring them together into "one body."
Peter, then, had to be prepared for the work. The
narrative of his preparation is contained in the tenth chapter of Acts. A
direct attack was made upon his prejudices. He became very hungry about 12
o'clock in the day. While waiting for something to eat on the housetop, an
amazement came over him. In this state, he saw a great sheet fall of all sorts
of unclean creatures, fit and appropriate emblems of the moral condition of the
Gentiles. At this crisis, the spirit said, "Rise, Peter, kill and
eat." But Peter preferred hunger to defilement; and would not consent,
until it was repeated for the third time, that the legal distinction between
clean and unclean was done away: -- "What God hath cleansed, call not thou
common", or unclean.
The impression made upon Peter by this vision is
best expressed in his own words. "God hath showed me," said he,
"that I should not call any man common, or unclean. Therefore came
I to you, Gentiles, as soon as I was sent for." In this way the second key
of the kingdom was imparted to him. Its use was to make known the Fellowship of
the Mystery.
As soon as Peter's preparation was complete, even
while he was debating within himself the meaning of the vision, three Gentile
messengers from Cornelius, a centurion of the Italian regiment, arrived from
Caesarea, to request him to visit him. The Spirit told Peter to go with them,
nothing doubting, for He had sent them.
Now, while God was preparing Peter's mind for a
ready obedience, He had sent a messenger to tell Cornelius to send for Peter.
It would be well for the reader to reflect on the character of Cornelius before
the angel visited him. He was not a pagan Gentile, or a wicked sinner in danger
of hell fire; but a proselyte of righteousness, or an outer-court worshipper.
"He was a just and devout man, and one that feared God with
all his house; gave much alms to the Jews, among whom he was of good report;
and he prayed to God always." No better man, lay or clerical, can be
produced from any modern sect than Cornelius. He was a God-fearing,
"pious," and generous-hearted man. He was not a perverse, hot-headed,
ignorant disciple of some sect; but a man approved of heaven, whose prayers and
alms ascended before God as a memorial of him.
But why dwell so on the character of this
excellent man? Because a special messenger was sent from heaven to tell even
this good man, this just and devout Gentile, to send for the apostle Peter,
that he might come from Joppa, and tell him what he ought to do.
But, as though this were not explicit enough, the angel stated that "Peter
should come and tell him words, whereby he and his house might be saved".
Now it is worthy of especial note by the religionists of this self-complacent
generation, that this just person was not in a saved state under the new order
of things: that he had both to hear words and to do something for
his salvation which he had then as yet neither heard nor done. And let it be
observed, furthermore, that the angel of God was not permitted to preach
the gospel to Cornelius; or, in other words, to tell him what he ought to do;
or "the words by which he and his house might be saved." He was only
allowed to tell him to send for Peter.
According to modern notions, this was quite
unnecessary; for, cries popular ignorance, it would have saved both time and
trouble if the angel had told Cornelius at once what it was necessary for so
excellent a man to believe and do, instead of sending three men through the
broiling sunshine to fetch Peter to Caesarea. O what a lesson is contained in
this interesting narrative for the "clergy," "ministers,"
and people of these times. How it convicts them of infidelity to the gospel,
and sinfulness before God; or, if sincerity be granted to them, and, doubtless,
there are among them many honest and well-intentioned persons, who "err,
not knowing the scriptures"; grant, then, that they sincerely love truth
in the abstract, yet comparing their creeds and preaching, and practices, with
the testimonies contained in the second, tenth, and eleventh of the Acts, to
say nothing of others -- how condemned are they as vain talkers, and deceived
leaders of the blind. It is really painful to listen to the superficial
dissertations of the textuaries, retailed to the people from the pulpits of the
day. Theological speculations on isolated scraps of scripture are substituted
for the words of Peter and the other apostles, by which alone even the
"pious" can be saved. They talk of true religion, of primitive
Christianity, of the gospel, of churches of Christ, and of an evangelical
ministry; but where among Papist or Protestant, Church or Dissent, are these
things to be found, reflecting the precepts, precedents, and morality of the
"pure and undefiled religion" of the New Testament?
This New Testament Christianity is the grand
desideratum of the Protestant world; which, however, we despair of beholding
even in theory until Messiah shall appear in his kingdom, and abolish all
existing names and denominations, which serve, indeed, as a kind of
ecclesiastical police, but are perfectly useless as institutions capable of
indoctrinating mankind with the things which they ought to believe and do, if
they would become joint-heirs with Jesus of the kingdom, glory, and empire of
the Ancient of Days.
From the testimonies before us, then, we learn,
Peter having arrived at the house of Cornelius,
announced to all present, "the things which God had commanded him to
speak." Having stated the great discovery made to him by the spirit, how
that "God was no respecter of persons; but that in every nation he that
fears him (not however with that fear "which is taught by the precepts of
men"), and works righteousness (such as God requires) is accepted of
him":-- he directed their attention to "that WORD which God sent unto
the children of Israel by Jesus Christ," preaching peace. He told them
that they were acquainted with that word; for it was published throughout all
Judea, beginning from Galilee after John's proclamation. As they knew it, he
did not occupy time in repeating it in detail. The reader knows what the word
was that God sent to Israel by Jesus Christ, for we have akeady spoken of it;
but, lest it should have escaped him, we will reiterate it.
"I was sent," says Jesus, "to preach
the kingdom of God." This was his message to Israel. Hence, he styles it
in the parable of the sower, "the word of the kingdom." This word was
so notorious to all that sojourned in the land of Israel, that it was as
familiar as any question could possibly be. It was known also to every one, how
that Jesus was anointed, or christened, with the Holy Spirit at his immersion
in the Jordan by John; and how he went about doing good and healing the
infirmities of the people; and none knew better than Roman centurions, that he
was slain and hanged on a tree. These were matters of household notoriety and
belief. A far more comprehensive faith than that of the moderns; but yet
impotent to the justification of Cornelius and his house. More words were yet
to be reported to them.
Peter therefore affirmed that God had raised him
from the dead; and shown him openly, not to the public in general, but to
certain witnesses previously chosen for the purpose, even to the apostles, who
could not possibly have been deceived, because they ate fish and bread with
him, and drank with him, after he rose from the dead. These things they heard
and believed. The next thing he declared to them was, that God had commanded
them to preach to the people Israel, and to testify, that Jesus was he that is
appointed of God to be the Judge of the living and the dead.(2 Tim 4:1) Now,
said Peter, and this was the fellowship of the mystery, "To him give all
the prophets witness, that WHOSOEVER believeth in him SHALL RECEIVE
REMISSION OF SINS THROUGH HIS NAME."
This was new doctrine to Gentiles. They had heard
of it before as preached to Jews; but they heard it now for the first time,
that "whosoever believed," whether Jew or Gentile, should
receive remission of sins through his Name. Peter had made a very
straightforward and simple statement of truth to them. This he called preaching
"repentance and remission of sins in the name of Jesus." There was no
sermonizing, or text-weaving; no scratching of itching ears; every thing was
delivered in a concise and dignified manner, which carried the impress of truth
upon its very front. But, he not only opened the mystery of the Gospel of the
Kingdom to these Gentiles, but he "preached the gospel to them with the
Holy Spirit sent down from heaven"; for, "while he yet spake these
words, the Holy Spirit fell on all them who heard the Word." When the six
Jewish Christians, who accompanied Peter, saw this, they were
astonished, because that on the Gentiles was poured out the gift of the Holy
Spirit as on the apostles themselves on the day of Pentecost. They could make
no mistake about this, for "they heard them speak with tongues and magnify
God."
Here, then, was the Word preached, and the Word confirmed
by the Lord working with Peter. No one that heard the account of these things
could doubt for a moment, whether "God had purified their hearts by
faith," and accepted them. But still there was something wanting. Peter
had told them of remission of sins through the name of Jesus to every one that
believes in him; but he had not informed these believers, how they could
avail themselves of this omnipotent Name. How were they to be washed,
sanctified, and justified by this Name? How were they to take it upon them? In
what manner was it to be named upon them? The apostle says, that when the
Spirit fell upon them, he had only "begun to speak." If he had not
been interrupted by this extra-ordinary effusion, he would doubtless have fully
explained himself upon this point; for, he was not ouly commanded to preach the
name of Jesus, but to command believers to be immersed "INTO THE
NAME of the Father, and of the Son, and of the Holy Spirit." (Matt. 28:19)
Here, then, is a great matter. The NAME OF JESUS
is placed in the institution of immersion, based on an intelligent, child-like
belief of "the things of the kingdom of God, and the name of Jesus
Christ." God has always placed His name in His institutions. Under the law
He placed it in the Tabernacle, and afterwards in the Temple at Jerusalem; but,
under grace, He has placed it in such a baptism as we have just defined, in
conformity to which we can "worship him in spirit and in truth,"
without going to Jerusalem or Samaria. Cornelius and his household were in
Caesarea, and in a private house. Peter did not require them to go to
Jerusalem, or to a synagogue, in order to worship, or do homage, to God, in
spirit and in truth. They had believed the truth spoken by the Spirit through
Peter; and they awaited the command of the Spirit as to the manner in which
they might work the righteousness of God. Peter, feeling his way with caution,
because of his six brethren of the circumcision who accompanied him, inquired,
"Can any man forbid water, that these should not be immersed, who have
received the Holy Spirit as well as we?
From this question we learn that there were cases
in those days in which the use of water was forbidden, or considered as
improper. The apostles did not preach water to the people as the moderns do.
They permitted no one to have access to the water unless they believed he was a
proper subject. They were sometimes deceived, but that was not their fault;
they did their best to discharge their duty faithfully. If a man did not
believe the gospel of the kingdom of God and the name of Jesus Christ, they
would not immerse him; for it was commanded them that "he that believeth
not should be condemned," i.e., should not be unloosed from his
sins in the name of Jesus.
The paidorhantists do well to refuse to be
immersed; and the Baptists do wrong to urge it upon them. For the sprinklers do
not believe the gospel of the kingdom, and neither have they the spirit of the
gospel; and therefore, they are not fit to be immersed. The institution of
God's name ought not to be desecrated by the immersion of such misbelievers
into its formula. Water should be forbidden them. It is not water, but faith,
they need at present -- that one, heart-purifying faith, such as Cornelius and
his household possessed, and "without which it is impossible to please
God."
It cannot be said that the paidorhantists (from
the Greek word for infants, and Greek for sprinklers, that is, infant
sprinklers) make too little of water; one great offence against high heaven
which they commit, is making infinitely too much of it. The efficacy the
apostles put in the heart-purifying faith and conscience-cleansing name of
Jesus, they place in a few drops of "holy" or common, water,
and a physical regeneration of a hypothetic principle in the flesh! They
require no faith, no repentance, no confession to qualify their subjects for
the water and formula of the Name. They ask only a suckling of eight days, with
godfathers and godmothers, whose characters are not even inquired into, to
answer questions, which oftentimes they do not understand, and oftener have no
intention to conform to the requirements of; or, dispensing with these godless
gods, give them the infant with a proxy parental faith in the dogmas of a sect,
and it will suffice.
Paidorhantist "ministers", with solemn
mockery of the holy and august name of the Father, Son, and Holy Spirit, will
sprinkle the face of the mindless weakling, and impiously proclaim to the
people that such is the "one baptism" of the religion of Christ! Is
it not wonderful, that God has witnessed this blasphemy for ages, and not rent
the heavens with indignation upon them? Great indeed, is the forbearance of the
Most High; but the time shall at length come when His patience will have an
end. How astounding is the presumption of such! "The people of the
Lord," say they, "are we! Wisdom will die with us!" Yet they are
faithless of the words of Peter, for they do them not; and have changed
the ordinance of God, and made it contemptible. A rhantized, but unbaptized,
community is the vast majority of the professing world; and therefore
"without Christ, being aliens from the commonwealth of Israel, and
Strangers from the covenants of promise, having no hope (no true one) and
without God in the world." Them that honour God, He will honour; but they
who seek honour one of another, and desecrate His name, are fattening their
hearts for the day of slaughter; and are fit only for capture and destruction.
Cornelius and his household differ from these in
toto. They all believed the words of Peter, awaiting his commands. He had
inquired if there were any present who could, in the face of what they saw and
heard, "forbid water that they should not be baptized." He doubtless
paused a reasonable time that objections might be urged if any could possibly exist.
But all Jewish prejudices were abolished by "the demonstration of the
spirit," and they held their peace. Things being brought to this crisis,
it only remained for the Spirit of God to pronounce the word. Therefore, Peter
opened his mouth, and "COMMANDED them to be BAPTIZED IN THE NAME OF
THE LORD."
After this manner Peter used the keys of the
kingdom of heaven given to him by the Lord Jesus Christ. When he had
accomplished this work, he no longer retained the power of the keys.
They were transferred to the multitude of the believing Jews and Gentiles. The
spirit had revealed the mystery of the kingdom, and the fellowship of the
mystery, by the mouth of Peter on Pentecost, and at Ciesarea; so that the keys
became the common property of all believers. The Lord "who hath the key of
David, hath opened, and no man can shut" (Rev 3:7-8). He hath set before
the Gentiles "an open door, and no man can close it," so long as the
scriptures are in the hands of the people. The false prophet may dangle keys at
his girdle, and affect the power of the Son of God; but so long as "THE
LAW AND THE TESTIMONY" are accessible "whosoever is athirst may come;
and whosoever will may take the water of life freely." The scriptures
contain the keys. Popes, priests, clergy, and ministers may suppress, torture,
and garble the truth, and throw hindrances in the way; but the man who discards
their authority, and thinks for himself, may, by the enlightening efficacy of
the living word, become "wise unto salvation by the faith which is in Jesus
Christ." Let the people then help themselves, if they would that God
should aid them.
From what has been advanced it is manifest that
"the word of the kingdom" presents itself to us in the scriptures in
a three-fold relation:
These are not three gospels; but one and the same
gospel, as before stated; originally all promise; then promise, history, and
doctrine preached to Jews only; and afterwards offered to the Gentiles upon the
same telms as to the Jews. But though I have set forth these things with some
minuteness, the reader will still feel that the treatise is incomplete so long
as I have not set forth "the things concerning the kingdom of God,"
to which such frequent reference has been made, as the grand theme of "the
glorious gospel of the blessed God"; and without the knowledge of which a
man's faith is destitute of the "one hope of the calling" ; which is
the anchor of the soul both sure and steadfast within the veil in Christ Jesus;
who is there "waiting to receive the kingdom and return." This, then,
will be the subject of future illustration, in the hope that we shall make it
so plain that "he may run who reads." I shall now proceed to say a
few words upon
APOSTOLIC SUCCESSION.
"Divines" contend that the mantle of
the apostles fell upon the elders, or bishops, of the churches who survived
them; that these survivors were the successors of the apostles,"
and that when these died away, the apostolic mantle fell upon those who
succeeded to their offices in the churches, being invested by the imposition of
hands; and that thus from generation to generation until the present day, the
succession has been perpetuated by the institution of ordination, or "holy
orders"; so that the living orders of ecclesiastics, composed of pope,
cardinals, bishops, priests, and ministers, are "successors of the
apostles," endued with like authority and power in the churches, and
entitled to the same obedience and consideration.
They found their claim to these high pretensions upon
certain passages of scripture, written concerning the apostles and their
co-labourers, which they apply to themselves, and argue that the grace of
office has been transmitted from one to another by the imposition of "holy
hands!" Thus, when an aspirant to apostolic succession presents himself
before a bishop for ordination, the latter says to this effect: "Receive
thou the Holy Ghost by the imposition of my hands for the office, or work, of a
priest, in the house of God; whosesoever sins you remit are remitted, and
whosesoever sins you retain are retained." This, says the thirty-sixth
article of the national religion, "hath nothing that of itself is
superstitious or ungodly." By virtue of this consecration and ordering,
absolution, or remission of sins, is pronounced by the priest standing up alone
in the midst of the people, who kneel to receive it; and in the form it is
declared that "Almighty God bath given power and commandment to His
ministers to declare and pronounce to His people, being penitent, the
absolution and remission of their sins." Thus, the national parsonocracy
claim the apostolic attribute of remitting and retaining sins, of binding and
loosing, even as the Papists; with this modification, however, that they remit
sins in the gross, while the latter do it both whole-sale and retail. Thus do
the national and Popish clergy speak blasphemy (Matt 9:2,3,6) continually.
But the state-clergies are not alone in their
assumption of apostolicity; the Dissenters are condemnable on the same account.
They claim to be ambassadors of Jesus Christ; and they permit none to
"administer ordinances" who are not ordained by the imposition of
hands. The ordained do not undertake to forgive sins after the manner of the
apostles; but they apply to themselves scriptures which relate only to the
apostles, by which they constitute themselves their successors.
But, the truth is, that neither State nor
Nonconformist clergies are entitled to be regarded as "successors of the
apostles." The nature of the office may be comprehended by the
qualffications of the office-holder, which were indispensable. They may be thus
stated: --
With these qualifications, the thirteen apostles
(men sent with commands) directed the affairs of the churches, which
they had formed and established in the world. Their administration was in fact
the administration of the Spirit through them; so that in their word was power
(1 Cor 4:20,21) to the healing of disease, the infliction of it, (1 Cor 5:4)
and the destruction of life (Acts 13:11). They conferred spiritual gifts upon
believers by the imposition of their hands (Acts 8:14-18); and gave
commandments to the faithful as the vicegerents of the Lord (Matt 28:20). Now,
reason and common sense teach, that if men are real successors to apostolicity,
they will be like Peter and Paul in all their qualifications and attributes;
but reason also teaches, that after the ascension of Jesus, no man can be
qualified for the apostleship unless the Lord appear to him, as in the case of
Paul. But the truth is, that this claim of apostolic succession is as
groundless as the claim of the clergy of the apostasy to tithes on the ground
of their succession to the rights of the Levitical priesthood. If their
apostolicity be granted, it can only be as "false apostles, deceitful workers,
transforming themselves into apostles of Christ. And no marvel," continues
Paul, "for Satan himself is transformed into an angel of light. Therefore,
it is no great thing if his ministers also be transformed as the ministers of
righteousness; whose end shall be according to their works" (2 Cor 11:13).
It is a stronghold of these pretended apostles,
that the Lord promised to be with them always, to the end of the world. They
contend (though, as learned men they must know better) that the phrase
"the end of the world" indicates a period of time yet future; and,
therefore, that Jesus had reference, not to the apostles only, but to their
"successors" likewise. Hence, they argue that the command yet remains
with them to be executed, which says, "Go ye therefore, into all the
world, and preach the gospel to every creature."
But to this I object,first, that the end of the
world to which Jesus referred, arrived more than nineteen hundred years ago; secondly,
that the work enjoined upon the persons in the text was fully accomplished by
the apostles thirdly, that the Lord is not with them who pretend to be
their successors; fourthly, that the moderns cannot execute the command,
because they are utterly ignorant of the gospel; and, therefore, cannot be the
individuals referred to.
In the first place, the Lord Jesus did not use
the phrase, "The end of the world," in the vulgar English sense of
it. He said to the eleven, "Behold, I am with you, all the days, until
the end of the age. Here are certain days indicated, which were
comprehended in the period to elapse from the time when Jesus made the promise,
until the end of the age. These days are termed by Paul, "these last
days" (Heb 1:2) which he characterizes as those in which God spoke to
the Israelites by a son, as well as those in which he was writing to the
Hebrews some thirty years after: "These last days," says he.
Now, the days taken collectively, he styles according to the English version,
"the end of the world"; as it is written, "Now once in the end
of the world hath Jesus appeared to put away sin by the sacrifice of
himself."(Heb 9:26) The reader will easily perceive by the remark in the
text, that the world spoken of was that to which Jesus stood related by death.
That it was near its end when he was crucified by it; but if "the world
"is to be taken in the vulgar English sense, Paul was wrong in saying,
that Jesus sacrificed himself in the end of it; for surely that period
was not the end of the world, which passed away more than nineteen hundred
years ago! But the truth is, Paul was perfectly accurate in what he wrote. He
knew nothing about the English sense of his words; for there were neither
Englishmen, nor English words in his day. He penned Hebraisms in Greek words;
that is, he put the things God had taught Israel into a Greek dress. He wrote
"the things of the spirit" in the words of the spirit selected from
the Greek language. What he said in the text before us was, "But now once
for all, at the end of the ages, hath he appeared to put away sin by the
sacrifice of himself." The constitution of Mount Sinai was the founding of
the Hebrew world, because it ordered, or arranged, the things pertaining to
Israel, as a system sui generis. This system had times peculiar to
itself which were appointed at the promulgation of the law. These are
termed in scripture aions, from aei, alway and passing.
The etymology of the Greek word for aions does not express the duration of the
time; its continuance is defined by the Mosaic law. The Hebrew Commonwealth under
the Sinaitic constitution was not intended to continue always. The time of
its existence was predetermined of God, but not revealed in the law, or the
prophets, but "reserved in his own power" (Acts 1:7). It is termed
"aion" and its approaching termination, "the end of
time", that is, of the Hebrew Commonwealth, under the Mosaic law. But,
though the precise duration of this great time (1,697 years) was kept
secret; the lesser times, or aions, of which it was composed,
were very minutely specified as in the case of the Jubilees, so that the whole
time of the commonwealth was the the aion of the aions, the time of the
times, or age of the ages. Hence, while the Lord Jesus designated the
consummation as the end of the time, Paul indicated it as the end of
the times, or ages.
That the delivering of the law was the beginning
of the "aion" or Hebrew world, is obvious from the words of Peter.
Addressing the men of Israel, he said, "God will send Jesus Christ to you
whom the heaven must retain until times of reconstitution of all things,
which God hath spoken by the mouth of all his holy prophets, from the age;
for Moses truly said to the fathers", etc. (Acts 3:20,21)" In the
authorized version the Greek words are rendered "since the world began."
If this be preferred, it is evident that the world referred to was coeval in
its beginning with Moses; for he is cited as the first of the holy prophets by
whose mouth God spoke of the reconstitution of the Hebrew commonwealth at the
appearing of Christ from heaven. Paul refers to the same epoch, saying,
"The fellowship of the mystery hath been hid in God " from the
ages"; in the common version, "from the beginning of the
world." (Eph 3:9) From the beginning of the age, or of the ages, is the
correct rendering of the Greek in these texts. They both refer to the beginning
of the commonwealth of Israel in the giving of the law from Sinai.
To speak in the vernacular, God promised
eternal life to man before the world began. Such a statement as this would
be incomprehensible to a mere English reader; yet such is the import of the
saying, "God, who cannot lie, promised eternal life before the world
began; but in due times hath manifested his word in the preaching."
To whom did He promise it? Certainly not to any one before the formation of
man. The world referred to cannot therefore be that founded in the six days;
but a constitution of things long subsequent to it. A literal translation
removes all difficulty. The phrase translated "before the world began"
is, before the aionian times; that is, before the times of the Hebrew
commonwealth were arranged, God promised eternal life; and in his own times,
such times, namely, as are particularized in Daniel (Dan.9:24,26), He made His
word, which had before been a hidden mystery, manifest (Rom 16:16) through the
apostolic preaching.
In the parable of the sower, (Matt 13:37-40) the
phrase "the world" is used in different senses, which are not
distinguished in the English version. Jesus says there, "the field
is the world." Did he mean it was "the whole habitable,"
"the age," or the Israelites; for worldis applied to them all?
If it had been the first he would have said, "The field is the ole
oichoumene; if the second, "The field is the aion; and if the
third, "The field is the kosmos". The last is the record in
the case. He represents himself as the sower; and says that the seed which he
sowed was "the word of the kingdom"; that it was "good
seed"; and that he sowed it into the hearts of the Israelites, or "children
of the kingdom," of whom there were two classes, good and bad."
(Matt.8:12)
These, then, were the field, and therefore, the
nation world. But the enemy sowed tares into this field, which were to be
gathered out and burnt. This conflagration was to be at harvest-time,
concerning which Jesus said, "The harvest is the end of the
world." Did he mean the end of the nation-world? No; therefore he used
another word, namely aion instead of kosmos. The harvest was to
be at the end of the aion, and not at the end of the kosmos, or
extermination of the nation Israel from among nations. The extinction of Israel
from the earth will never take place; though a full end will be made of all
other nations.
But at the end of what aion was the
harvest to be? Jesus replies, "As the tares are gathered and burned in the
fire at harvest time; so shall it be in the end of this age". [But the
parable also certainly points to the end of "the times of the
Gentiles"] That is, in the end of the aion in which he flourished.
Then he would send his reapers, namely, the Romans, his angels, or messengers
of destruction, to "gather out of his kingdom" of Judea, all the
tare-like children of Israel, and cast them into the place of the Lord,
"whose fire is in Zion, and his furnace in Jerusalem," (Isaiah 31:9)
where there should be wailing, and gnashing of teeth. When this should be
accomplished the aion would be finished, and the commonwealth of Israel
should "be no more until He should come whose right it is to
reign."(Ezek 21:25-27) "Then shall the righteous shine forth as the
sun in the kingdom of their Father."
As Jesus sat on the Mount of Olives, his
disciples asked him saying, "What shall be the sign of the end of the
age? or, in the common version, "of the end of the world?" He
replied, "This gospel of the kingdom shall be preached in the whole
habitable for a testimony to all the nations: and then shall come the
end" (Matt 24:3,14). Having said this, he gave them "the
sign," namely, the standing of the abomination of desolation in the
holy place, or city, as foretold by Daniel (Dan 9:26-27). First, then, the
gospel was to be fully preached to every creature by the apostles; and
afterwards, the sign was to appear. Did the apostles perform their work, or
does it yet remain to be accomplished? Their pretended successors answer, "No,
they did not." They contend that there are vast regions which were unknown
to the ancients, where the gospel has never been preached; and, therefore,
that, as it is to be preached to every creature, it is incumbent on them to do
it; and that the end of the world will not come until they have converted all
the nations to Christianity! Hence, they have established societies de
propaganda fide, both Romish and Protestant. Every principal sect has its
missionary society, whose utopian speculation is the conversion of the world
under the warrant of the apostolic commission! As if a command given to the
apostles to preach the gospel of the kingdom were a command given to
modern missionaries to go and preach Churchism and Dissenterism, Calvinism,
Arminianism, and Popery to all the world! But the apostles were not sent to
"all the world" in the Gentile acceptation of the phrase. They were
sent to all the nations of the then habitable, or civilized world; principally,
and almost exclusively, comprehended in the limits of the Roman dominion. Nor
were they sent under the idea of converting them nationally to the gospel; but
to preach it for a testimony; that is, for their information, that
disciples might be made among them all; so that a people might be taken out of
them for the administration of the affairs of God's kingdom and empire upon
earth (Acts 15:14). The apostles left nothing for "successors" to do
under the commission given to them. They preached the gospel of the kingdom to
"every creature" of the Roman nations; if not in the Gentile sense of
"every creature," at least in the sense of the phrase as used by the
Lord Jesus.
I feel strong upon this point, sustained as I am
by the direct testimony of scripture; which is worth all the theories, and all
the logic of the schools en masse. The apostle, in speaking of the "one
hope of the calling," (Eph 4:4) contained "in the word of the
truth of the gospel," tells the Colossian believers, (Col 1:5-6) that
"it had come to all the world" in the sense of "every
creature," as appears in another versed of the same chapter. In this place
he says, "The hope of the gospel was preached to every creature which
is under the heaven." This was the result of some thirty years'
apostolic labour; for the epistle in which he makes the statement is assigned
to A.D. 62; which was about eight years before the desolating abomination
appeared before the walls of Jerusalem, as "the sign" of the
end of the age.
The gospel of the kingdom, so efficiently preached
by the apostles, was soon after perverted by "men of corrupt minds"
(2 Tim 3:1-8; 4:3-4; Tit 1:10-14) whom Paul, who was very severe, but not too
much so, upon this class of professors, styles, "seducing spirits,
speaking lies in hypocrisy, and having their conscience seared as with a hot
iron." (1 Tim. 4:1-3). Let the reader consult the references. These
characters were the "successors" from whom modern apostles and
ambassadors of Christ have originated. When the Hebrew commonwealth was broken
up by the Romans, they claimed to be successors to the priests and Levites of
the law, as well as to the apostles. Thus they united a worldly priesthood (for
all Christ's disciples are kings and priests elected for the purposes of the
approaching kingdom) with eldership; and became a distinct order
unrecognized by the scriptures, by which they are repudiated as "reprobate
concerning the faith." This order of men, as I have already stated
elsewhere, had the presumption to style thensselves God's heritage, or
"clergy"; as though He had a delight in them above all other
professors! But with all their praying and preaching, and profession, neither
they nor their successors love the Lord; for they do not obey Him: and
He has made obedience the test of love, as it is written," Love is the
fulfilling of the law." They corrupted, and perpetuate the perversions of
the faith from age to age; therefore, says the scripture, "Let them be
accursed when the Lord comes" (1 Cor. 16:22; Gal 1:8,9; Matt. 7:21-23).
By the ministerial influence of this order of men
multitudes departed from the faith; and by their accession to municipal and
state authority, they were enabled to give political existence to the apostasy
they had consummated. It is unnecessary to narrate the history of their evil
deeds from the beginning to the present time. It would require volumes to do
justice to their ignorance, hypocrisy, and crime. As ecclesiastical policemen
they have kept the world in order for the advantage and behoof of the
oppressors and destroyers of the earth; and have used the people for their own
profit under pretence of "curing their souls."
But while this is undeniably true of the order, I
am free to admit that there have been, and no doubt are, many sincere, honest,
and moral men, who bear the names of "clergyman," and
"minister": -- many, who conscientiously believe their theories to be
the true sense of scripture; and who would suffer the loss of all things, and
life itself, rather than surrender what they believe to be the truth. There have
been many such; and may still be, should occasion arise to necessitate their
manifestation. These are men who are in advance of the systems by which they
have been created "clergymen," and "ministers." Their
position is an unhappy one. System has made them; and they conscientiously
support and perpetuate the system, having been indoctrinated by their
predecessors into the belief that the system is the religion of God! But I have
hope that if this book fall into the hands of this respectable class of professors,
it may be instrumental in opening their eyes to see the deception practised
upon them by the traditions of their fathers.
Sincerity, honesty, piety, and morality, are good
qualities without which no man can be saved. I admit they have all these. But
they should remember that Cornelius was as estimable a man as they; and had the
advantage of them in this, that his character was attested of God by the mouth
of a special messenger from heaven; whereas they have no attestation beyond
what is purely human. Now piety and God-fearing did not save Cornelius: they
only commended him to God's remembrance. It was necessary for him to believe
words, and to be baptized in the name of the Lord, as I have already shown.
These words were the gospel of the kingdom of God and his Christ. This
necessity has never been abrogated. It is in full force to this day. Clergy and
ministers do not believe it. Much of it they sneer at as "the millennial hypothesis."
If they would attain to the kingdom of God, they must believe the doctrine
concerning it. Martyrdom for opinion's sake is no substitute for "the
obedience of faith." It is self-deception to say that God is with us to
the end of the world, when we neither understand, nor believe and obey, the
truth.
Lastly, the clergy and ministers of the age,
being utterly ignorant of the gospel of the kingdom, are plainly not the
persons referred to in the commission. The Lord is not "with them"
and without his co-operation, were they as enlightened and faithful as the
apostles themselves, they could do nothing.(John 15:5) They point to what is
done among the heathen in proof of his being "with them." But,
there is nothing done there as it ought to be done; or, as things were done
when the Lord worked with the apostles. Their missionary societies are but so
many institutions for the intellectual, moral, and social training of the
heathen in the civilization of European and American religionists. They make
Protestants and Catholics of the natives; but beyond this they cannot go. They may
extend the civilization of Japheth into the tents of Shem, and compel Ham to be
their servant; but to beget them in Christ Jesus through the gospel, and
so to induct them into the heirship of the
Ecclesiastics have done all they are able to do
in "civilized" communities. They are powerless for progress among
these; and men of naturally strong minds are either indifferent to their
ministrations, or have repudiated them altogether. They lack one thing, namely,
the knowledge of "the truth as it is in Jesus." In default of this they
occupy the minds of the people with foreign enterprises, benevolent
institutions, public meetings, platform and pulpit oratory, fancy fairs, and
all sorts of devices to raise the wind to keep the machine in motion. But all
will not do. The people begin to flag. The masses take no interest in their
preaching. Their churches are cold, formal, and deathlike. Their
"spirituality" is gone; and, unless the Lord come to raise the dead,
both priests and people will be beyond the reach of cure.
Apostolic succession, then, especially through
such a channel, is a mere figment of the carnal mind. The only succession of
which any scriptural idea can be formed is, the following in the steps of the
apostles' faith; which no one who understands the word of the kingdom would
affirm of the ecclesiastical guides of the people. The power and authority of
the apostles died with them. Those who succeed to their faith are their
successors only in this sense. Their word, which is also the Lord's word,
dwells in such richly in all wisdom; and where the word of the Lord is
found, there, by the belief of it, he dwells in the hearts of men. When they
work according to this word, they and the Lord work together. But this is not
peculiar to a ministerial class, but is common to all the Lord's people, for he
is no respecter of persons. A successor to the faith of the apostles delights
to feel that he is a layman; that he is one of the flock; and of the best of
the sheep it contains, because his sole anxiety is to know and obey the great shepherd's
voice (Heb 13:20; John 10:27). He is not a wolf, nor a dog, rending and
devouring the flock, and investing himself with its wool; but one who would be
the servant of the least, that he may be exalted to an unfading crown of glory,
when the good shepherd shall appear to give life to all his sheep for evermore.