Day-dawn of Christianity

Front matter

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Preface

The author's apology for adding another book to the almost limitless number already published, upon well-nigh every phase and feature of religious truth, is the earnest hope that the interesting and important subjects which he has endeavored to compress within these few pages will be investigated by many who have neither the time nor the taste to read more voluminous works, though prepared by far abler pens. He makes no pretensions to originality, but has endeavored to study the inspired history in the light of the best helps within his reach, and has not hesitated to borrow ideas from every available source. With the earnest prayer that the " Sun of righteousness " may illuminate these pages, and thus make them a means for disseminating the light of the glorious gospel, they are sent forth upon their mission, and commended to the charitable consideration of the Christian world. (4)

Chapter I. Introdv C Tion

THE origin of moral evil is one of the unsolved, and perhaps unsolvable, problems. We know where sin originated, but cannot tell how or why. We know that it originated in heaven, in the mind and heart of the highest perhaps of all the angels — the one who stood next to God himself in power and influence; and it may have been the ambition to rise one step higher and become equal to God that caused his expulsion from the divine presence. At any rate, we know that after his banishment from heaven he found his way to earth and became instrumental in securing the ruin of the human race. How a being hedged in by every possible safeguard, as man was, could fall must perhaps ever remain shrouded in mystery; and

why God permitted him to fall can never be fully answered. We can conjecture, but that is all. Perhaps it was that he might have a suitable opportunity to display his mercy — that noble characteristic of his nature w^hich has been styled his "darling attribute," but concerning which nature gives not even the slightest intimation; and so if it be, as some suppose, that each of the myriad worlds which garnish the midnight heavens has for its mission the manifestation of some particular feature of the divine nature, then to earth has been given the high honor of illustrating God's mercy, as it holds up the bloody cross with its vicarious victim before the wondering gaze of an interested universe.

But whatever the object God had in permitting man to sin, he has graciously overruled the fall both for his own glory and man's good; and so redeemed humanity is now exalted to heights of privilege and pleasure of which Adam never even dreamed, for at his very best estate he was but a subject and a servant, whereas the Christian is a son of God, and consequently, in point of dignity and honor, stands

Introduction. 9 second only to God himself. Redeemed and regenerated man will thus occupy a position far above angels, who will be but messengers and " ministering spirits," whereas the Christian is a member of the divine family and an heir of the heavenly heritage. But this high position is not his by virtue of any personal merit or inherent right, On the other hand, it is the sovereign gift of free, unmerited grace; and thus man is evidently God's favorite creature. He has done more for him than for any other creature, and this favoritism began to manifest itself from the very earliest period of man's existence; for not only was he originally " created in the divine image," but no sooner was that image marred by sin than God set about to restore it. No study can therefore be more interesting than that which relates to the developments of divine grace in the redemption of sin-cursed humanity; for although we cannot fully solve the problem of man's ruin, we can easily trace the history of his restoration as we find it reflected from the pages of God's word; and there we find that God's plans for man's redemption are at least as old as Satan's schemes for his ruin. No sooner had the gates of Eden closed upon the apostate than the door of heaven was opened for his reception. And so, while justice utters the awful curse upon the guilty pair, mercy mingles with it a precious promise which, like a beautiful star, shines above the gloom that gathers around the wreck of fallen humanity; and though insufficient to dispel the darkness, nevertheless stands as a lone sentinel through the flight of years to guide the eye of faith and gladden the burdened heart. From that promise as a text, "The seed of the woman shall bruise the serpent's head," God himself preached the first sermon, and with Adam and Eve as members began the organization of the Church, which received additional developments and endowments from time to time, until it was finally and fully equipped for its mission amidst the gracious influences of Pentecost. Just outside the barred gates of Eden fallen man was taught how to worship God. There, where the divine presence was symbol-

Introduction. 11 ized by the "cherubim and flaming sword," he was given a -place of worship. There, where the bleeding victim blazed upon the altar, he was taught to read the sweet lessons of substitution and expiation, and so received the ordinances of worship; and there, as Adam was instructed to offer these sacrifices in behalf of his family, he was given a 'minister to officiate in his acts of worship. Thus equipped, the Church began its career, coeval at least with man's history as a fallen being. At first the altar fires burn here and there upon the hilltops and reflect the light of the promise down the long line of ten generations, until it is well-nigh obscured by the gathering gloom of infidelity ; and God, in vindication of his own honor, determined to destroy the apostate race. But the world only is destroyed. The Church, riding triumphantly upon the crest of the deathdealing waves, is preserved, and to it is given another promise, like a second star, brighter and clearer than the first, while around the two is drawn a bow of radiant beauty as the sign and seal of God's covenant with Noah.

One would naturally suppose that the solemn lessons of the flood would long linger in the memory of man and restrain him from his wicked ways, but facts prove that before the death of the eye-witnesses of that awful providence the world was well-nigh as bad as before; and so God, in order to carry out his purposes of grace, selects from among the idolatrous nations a man whose very name has become synonymous with all that is noble and good. With this man he enters anew into solemn covenant and gives him as its sign and seal the rite of " circumcision " — the first of the Old Testament sacraments. Under the divine blessing the descendants of Abraham increase, both in numbers and resources. But the embryotic nation requires training, and so the hand of Providence leads it across into the land of Egypt, to be taught important lessons in the school of adversity. "When these are fully learned he leads forth a mighty nation, and under his own supervision patiently teaches them by means of numerous object-lessons the great, important doctrines of divine wor-

Introduction

ship. He thus reveals more clearly his purposes in the redemption of the race, and adds as a second sacrament the solemn ordinance of the "Passover." For forty long years Israel is shut out from intercourse with other nations and drilled in great spiritual lessons which God's Spirit and providence bring before them ; and when they are sufficiently advanced in a knowledge of the divine will, they are removed to the country w T hich has long been their promised possession. Here they are hedged in by providential safeguards and ceremonial restrictions, in order that they may preserve their identity and remain a separate people, while all the time sage and seer reveal to them the oracles of God with ever-increasing clearness. But notwithstanding their exalted privileges, they become corrupt; and so to punish them for their sins, the hand of Providence scatters them abroad over the world, and thus the knowledge of the expected Messiah is spread far and wide through the nations of the earth. One by one promises, like stars, have come out above the Jewish horizon until the whole moral firmament is bathed with their soft, mellow light, which, like the auroral glow, announces the approach of an auspicious day. Thus all the world assumes an expectant attitude. But when at last the " Sun of righteousness " does arise upon the sin-shrouded earth, his beams fall upon eyes that are willfully blinded, and hearts closed against his influence, by the fearful power of prejudice. His glory is obscured by the " veil of the flesh," and so his advent, though in striking fulfillment of prophecy, excites the bitter animosity of those who expected him to burst suddenly upon the world with noontide splendor. The birth of the Bethlehem Babe of obscure parentage, and amidst the environments of poverty, was a bitter disappointment to those who expected his advent to be characterized by pomp and power; and his lowly life of toil and sacrifice still further excited their enmity and hatred. It was in vain that as the " Light of the world " he sought to dispel the darkness from their minds, because they "preferred darkness rather than light;"

Introduction. 15 and so, after long-repeated efforts to penetrate the gloom of prejudiced humanity, his radiance is for a time lost amidst the awful shadows of the cross. Still a few faint beams, like the dim, uncertain rays of the morning twilight, have fallen upon some half-awakened minds and hearts, thus securing for the truth a partial and imperfect lodgment. But soon the bright beams of resurrection glory catch the gaze of these partially opened eyes, and as the "Sun of righteousness" emerges from the gloom of the grave he dissipates the last lingering doubt and chases away the last obscuring shadow from these minds, until they themselves become ablaze with the transcendent luster of the truth; and as they go forth among their fellows each becomes a center and source of light, thus spreading the truth from heart to heart and from house to house, until thousands are brought under its benign influence. The "Sun of righteousness" is the source of all spiritual light and the center of the great moral system around which his people revolve like satellites, just as the natural sun is the

16 Day-dawn of Christian it //.

source of physical light and the center of the solar system. To trace the spread of that luminous influence which emanated from the lives and labors of the first heralds of salvation, and which to-day sheds such heavenly luster over this sin-cursed world, is the object of these pages.

Chapter II. The Early Morning Of Christianity

FOR our knowledge of the " gospel in the apostolic age " we are indebted to a brief record made by Luke, and for our knowledge of him to a few fragmentary references in Paul's Epistles. From these we learn that he was a companion and " fellow-laborer " of the apostle (Philemon i. 24; 2 Tim. iv. 11), a "physician" by profession (Col. iv. 14), and most probably a Gentile by birth. He accompanied Paul on his missionary tours; and as the apostle suffered greatly from infirm health, the " beloved physician " was almost indispensable to him. He was the author of two books — the Gospel that bears his name, and the "Acts of the Apostles " — which stand related to each other somewhat as a first and second volume, and prove very clearly that he was a man of education and culture. The books are both

dedicated to the same person, who was doubt- 2 (17)

less an eminent Christian, resident perhaps at Rome, at whose request the notes of travel of this first medical missionary were preserved and published. The title of this second volume was doubtless chosen by the author himself; and the book contains, as its name implies, an account of the "Acts of the Apostles," especially those of Peter and Paul as specimens of the work done by the others. It begins with the ascension of our Lord, A.D. 30, and embraces the history of at least thirty years; so that it must have been written somewhere about A.D. 63, and most probably at Rome.

After referring to the fact that his Gospel, or first volume, contained a history of the life of Christ, and what he "began both to do and teach," Luke intimates that his purpose in this second volume is to continue the history of the Church as the work is still carried on by the servants of our Lord acting under his authority and by his direction.

In order that his disciples may become thoroughly acquainted with his purposes and plans, Christ remains w r ith them for " forty clays " after his resurrection, and gives them " many infallible proofs " of his identity. He met with them many times, and freely discussed the li things pertaining to the kingdom of God," kindly correcting their misapprehensions in regard to the nature of that kingdom, and revealing to them the position they were to occupy in the world as " witnesses " for the truth. He gently rebukes their curiosity in regard to things which God has not seen fit to reveal, and assures them that he has something in store for them infinitely better than such knowledge would be, for in a few days he will grant them the presence and power of the Holy Spirit to be their teacher in regard to the Divine will, and to make effectual their efforts in the upbuilding of the Church. Until this Friend should come to guide and bless their labors, they could accomplish nothing; and so he commands them to remain where they were, and not to suffer themselves to be either drawn or driven from Jerusalem until he should authorize them to go. He well knew that they would naturally wish to withdraw from a place where they had received so many insults and injuries, but he designed that they should make their first offer of pardon and eternal life to the murderers of their Master. Having been commissioned to preach the gospel, they would naturally desire to begin at once; but he well knew that it would require something stronger than human eloquence to reach the heart of sinful man, and so he commands them to w r ait until he qualifies them for their work.

Having thus given them all needed instruction, he leads them out of Jerusalem along the familiar pathway toward Bethany, and there amid those sacred scenes on the sunlit slope of Mount Olivet he is suddenly parted from them and received up into glory. Thus the seal of divine approbation is placed upon his life and work; and so the ascension of Christ is the crowning proof that the scheme of redemption has been finished in exact accordance with God's holy will; and that our Lord was thus welcomed back to his home in heaven is abundantly confirmed by the testimony of eye-witnesses, for he did not disappear mysteriously while the attention of his disciples was directed elsewhere, but " as they were looking upon him " he was caught up, and "a cloud received him out of their sight." They stood gazing in amazement at the receding form until it passed beyond the power of their vision; and while they were thus straining their eyes to catch one last glimpse of their beloved friend, suddenly two messengers from the realms of glory stood before them, and assured them that their Lord would one day return to earth in the same manner in which they had seen him disappear (Matt. xxiv. 30 and xxvi. 24; Mark xiii. 26 and xiv. 6; Luke.xxi. 27). Thus recalled from their reverie, the little company tear themselves reluctantly away from the sacred spot, and, returning to Jerusalem, enter that memorable "upper room " which has been so sacredly enshrined in their hearts' holiest affections by reason of its hallowed associations. Here, with minds wandering back over the past, and hearts looking forward to the future, they engage in earnest consultation. Bereft now of their Master, they effect a reorganization of themselves and acknowledge Peter's restoration to the apostleship. Then come next in order in the catalogue of names "Jaines and John, the sons of Zebedee" (Matt. iv. 21; x. 2; Mark i. 19-29; iii. 7; Luke v. 10; vi. 14). After them appears "Andrew, Simon Peter's brother " (Matt, iv. 18; x. 2; Mark i. 16-29; iii. 18; xhi. 3; Luke vi. 14; John i. 40-44; vi. 8; xii. 22). Next follows " Philip," Andrew's townsman (Matt. x. 3; Mark iii. 18; Luke vi. 14; John i, 44-49; vi. 5-7; xii. 21, 22; xiv. 8,9). After his name comes that of " Thomas, which was called Didymus," or "Twin," a disciple devoted to his Master, but celebrated for his incredulity (John xi. 16; xiv. 5; xx. 24-29; xxi. 2). Next appears the name of "Bartholomew," who is supposed to be the Nathanael mentioned by John (i. 46-50; xxi. 2). After that follows the name of "Matthew r ," called also "Levi," and the "Publican" (Matt. ix. 9; x. 3; Mark ii. 14; iii. 18; Luke v. 27-29; vi. 15). Next to Matthew stands the name of "James, the son of Alpheus," called the

"Less" to distinguish him from "James, the son of Zebedee." He is also called the "Just," and was a near kinsman of Christ, if not his own brother (Matt. x. 3; Mark iii. 18; Luke vi. 15; Acts xv. 13-21; Gal. i. 19; ii. 9). After James is recorded the name of "Simon Zelotes," so called perhaps because of his ardent temper, or because of his previous connection with a fanatical party known as " Zealots; " he is also called the "Canaanite" (Matt. x. 4; Mark iii. 18; Luke vi. 5). And last of all is mentioned "Judas, the brother of James," called also " Lebbeus," and " Thaddeus " (Matt. x. 3; Mark iii. 18; Luke vi. 16; John xiv. 22). This is the fourth list of the apostles, and although no two of these lists agree precisely in the order of the names, yet, as Alexander suggests, "they may all be divided into three quaternions, which are never interchanged. Peter's name always stands first; Philip's fifth, at the head of the second quaternion; and "James, the son of Alpheus," ninth, at the head of the third. Thus reorganized, and doubtless in an official capacity, they continue to meet from day to day with the few congenial spirits who assembled for worship in that sacred "upper room," waiting for the fulfillment of their Lord's promise. Many of these worshipers were pious women, and prominent among them was " Mary, the mother of Jesus." This is the last time her name is mentioned in the sacred record, and is therefore a striking commentary upon the false position assigned her by the Church of Borne, as she tines disappears from human sight in the very act and attitude of praying to her glorified Redeemer — in no sense presuming to hear and answer the prayers of others.

The followers of Christ thus assembled together, including men, women, and children, numbered "one hundred and twenty." (Acts i. 15.) These, gathered under the leadership of the apostles, constituted the Church of the new dispensation. After earnest prayer and consultation, they determined to fill the vacancy occasioned by the treachery and death of Judas. Peter, who was perhaps the oldest of the apostles, is, through the deference of the others, authorized to act as their spokesman. Standing up in the presence of the Church, he recounts briefly the history of the traitor, and suggests the appointment of a successor. "With this object in view, they select from the Church two of the brethren noted for their earnest piety and devotion to God's service. Then, after engaging in fervent prayer for the divine guidance, they solemnly appeal to God in the use of the " lot," in order that they may thereby know which of the two he has chosen to be an apostle; and as they cast the dice, " the lot fell upon Matthias, and he was numbered with the eleven apostles." The Church, now ready for work, patiently awaits the revelation of her Lord's will.

The history of the life and character of the new apostle is compressed into the one brief sentence recorded above; and this short record of one who occupies a position so important teaches a lesson which it may be well to emphasize in this day, when quiet, unostentatious fidelity is. undervalued, and men are measured by what the world is pleased to term u success." That Matthias was an earnest, faithful minister of the gospel is presupposed by the fact that God in his unerring wisdom selected him as an apostle; but that he ever became famous among his fellow-men we ha\e no evidence whatever — nor is it a matter of any consequence, for it is not the position that a man happens to occupy in the world, nor the kind of work that he does, that secures God's favor, but rather the motive from which and the manner in which he performs his allotted task. The question upon which the soul's eternal destiny turns is not when or where, but how, life's duties are discharged. Many of God's chosen ones are "to fortune and to fame unknown." Their names are never reported in the newspapers; and when they quietly bid adieu to life's labors, and lie down to rest in the silence of the tomb, no high-sounding panegyric will ever be dedicated to their memory; no tall marble pillar, with conspicuous epitaph, keeps watch over their sleeping dust. .....

Truths to be Treasured.

Christ is still carrying on all that he " began to do and teach " while here upon earth.

Christ's resurrection is established by "many infallible proofs/'

Patient "waiting" is sometimes as necessary in the Lord's cause as earnest w r orking.

"Secret things belong to God," and man has, no right to pry into what has not been revealed.

The Holy Ghost, who is as much a person as either the Father or the Son, is the source of all spiritual power.

The preacher is not a philosopher to evolve truth, but a "witness" to attest facts.

The Christian's mission is to " witness " for Christ, both by word and work, beginning at home.

It is the duty of the Church to preach the gospel in "Judea " as well as in "Jerusalem," in the rural regions as well as in the cultured city, and to carry it "unto the uttermost parts of the earth."

"A cloud " oftentimes hides the Saviour from disciples.

Earnest effort is more acceptable to God than idle reverie.

A day is coming when Jesus will return to this world in power and great glory.

CHAPTER III. Christ's promise fulfilled

THE history of the Christian Church crystallizes around the descent of the Holy Spirit; or rather, that event is the real center from which all the other events radiate and borrow their significance. The Church was not organized at that time, for its history is commensurate with that of fallen humanity; but it then received its fullest and final equipment for its Heaven-appointed mission. Till then, the organization was incomplete; since then, the world has been living under the last dispensation, and this dispensation will culminate in the glory of the millennium. No fuller development of the Church, then, need be expected. It received its last installment of divine grace in the outpouring of the Holy Spirit, who will remain upon the earth to the end of time for the purpose of imparting to

God's people all necessary instruction and

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making effective their efforts for the salvation of sinners. This important addition to the resources of the Church was made on the "day of Pentecost," and after the disciples and their godly companions had spent eight successive days in earnest, united, importunate prayer. Thus, before their Lord fulfilled his promise, he severely tested the faith and sincerity of his servants. The term " Pentecost " literally means "fiftieth," and was the name given by the Greek-speaking Jews to the "Feast of Weeks," because it was observed just fifty days after the Passover. It was one of the three great yearly festivals of the Jews, celebrating the completion of the harvest and calling to mind the promises of their covenant-keeping God" (Ex. xxiii. 16; xxxiv. 22; Lev. xxiii. 15, 16; Deut. xvi. 10), and so was a very appropriate time for sending the " Comforter" in fulfillment of the Master's promise. Another reason, probably, for the selection of this time was because at this festival many foreign as well as native Jews were present in Jerusalem, and it was but proper that the

Christ's Promise Fulfilled.

same persons who had witnessed Christ's death at the Passover should now witness his power to impart life to others at Pentecost If we count the fifty days from the crucifixion of Christ, at which time the Passover occurred, then the two days he remained in the grave, added to thfe forty he spent on earth after his resurrection, would leave only eight between his ascension and the descent of the Holy Spirit; and if the ascension took place on Sabbath, as generally supposed, then on the next Sabbath occurred the outpouring of the Holy Ghost, and thus God again sanctioned the observance of the first dag of the week as the Christian Sabbath; or, knowing as we do that the resurrection occurred on Sabbath, then *' fifty " days from that time would bring Sabbath again; so that it was doubtless on the first dag of the week, as the Church ivas assembled for public worship, that the Master's promise was fulfilled. In a matter so interesting and important it is but natural that the historian should have recorded all the details. Accordingly, we find that the entire Church, without perhaps a

32 Da if -dawn of Christianity.

single exception, were assembled for worship in the same memorable "upper chamber" with marked unanimity of heart and purpose; and while they were engaged perchance in earnest prayer for the fulfillment of the promise, " suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting." The answer to their prayer came unexpectedly at last, although they had been anxiously awaiting it for more than a week. The sound was not made by the wind, although it resembled such a noise, and it evidently came from above them, descending lower and lower until it filled the room where they were assembled. To this audible sign was soon added another, which was addressed to the sight, for following the "sound" there appeared unto them "cloven tongues like as of fire." It was not fire any more than the "sound" was "wind;" but it resembled it? and this tongue-shaped, fire-like phenomenon was not a mere electric flash, but it remained for some time upon each person present as the external and visible em-

Christ's Promise Fulfilled. 33

blem of the Holy Spirit, and especially of the " gift of tongues " with which the Church was now endowed. These sensible signs were immediately followed by the thing signified, for " they were all filled with the Holy Ghost, and began to speak with other tongues." This does not imply that the Spirit was never in the world before this time (John xx. 22), but it denotes a fresh manifestation of his presence and an extraordinary measure of his influence for the purpose of imparting supernatural gifts. The particular gift conferred at this time was the "gift of tongues," the design of which was to furnish credentials to those who were called to preach, and to prefigure the ingathering of the Gentiles, whose excision from the Church had been typified by the miraculous confusion of tongues at Babel.

God had provided competent and trustworthy witnesses to attest the presence and power of his Spirit, for drawn together in Jerusalem at this time to observe the Feast of Weeks

were "Jews, devout men out of every nation 3 under heaven." No sooner was the strange, weird-like sound heard than it attracted the attention of the whole city, and, following the direction they pointed out, they found the Church in its individual members crowned with a fire-like, tongue-shaped coronet, and speaking in all the dialects represented in the promiscuous multitude gathered from the four corners of the earth. The brogue of the speakers indicated unmistakably that they were " Galileans," and yet they spoke without difficulty the vernacular of all the nations of the then known world. Such supernatural knowledge on the part of those who w r ere doubtless recognized as the illiterate disciples of the crucified Nazarene overwhelmed the multitude with amazement, and they began to inquire among themselves the cause of so strange a phenomenon. Some were already almost won to the cause of truth, but others sought to dissipate these serious impressions from the minds of their comrades by sneeringly charging the disciples with intoxication, and characterizing their wonderful words as the foolish utterances of drunken

men.

Truths to be Treasured.

When Christians are " all with one accord in one place," engaged in earnest, united, importunate prayer, the Church may expect and will receive Pentecostal blessings.