Then this being so--what is the wise course of conduct? Not a confident reckoning on to-morrow. There is nothing elevating in antic.i.p.ation which paints the blank surface of the future with the same earthly colours as dye the present. There is no more complete waste of time than that. Nor is proud self-confidence any wiser, which jauntily takes for granted that "tomorrow will be as this day." The conceit that things are to go on as they have been fools men into a dream of permanence which has no basis. Nor is the fearful apprehension of evil any wiser. How many people spoil the present gladness with thoughts of future sorrow, and cannot enjoy the blessedness of united love for thinking of separation!
In brief, it is wise to be but little concerned with the future, except--
1. In the way of taking reasonable precautions to prepare for its probabilities.
2. To fit ourselves for its duties.
One future we may contemplate. Our fault is not that we look forward, but that we do not look far enough forward. Why trouble with the world when we have heaven? Why look along the low level among the mists of earth and forests and swamps, when we can see the road climbing to the heights? Why be anxious about what three hundred and sixty-five days may bring, when we know what Eternity will bring? Why divert our G.o.d-given faculty of hope from its true object? Why torment ourselves with casting the fashion of uncertain evils, when we can enter into the great peace of looking for "that blessed Hope"?
II. The safe Hands which keep the future.
"The Father hath put in His own power." We have not to depend upon an impersonal Fate; nor upon a wild whirl of Chance; nor upon "laws of averages," "natural laws," "tendencies" and "spirit of the age"; nor even on a theistic Providence, but upon a Father who holds all things "in His own power," and wields all for us. So will not our way be made right?
Whatever the future may bring, it will be loving, paternal discipline.
He shapes it all and keeps it in His hands. Why should we be anxious?
That great name of "Father" binds Him to tender, wise, disciplinary dealing, and should move us to calm and happy trust.
III. The sufficient strength to face the future.
"The power of the Holy Ghost coming upon you" is promised here to the disciples for a specific purpose; but it is promised and given to us all through Christ, if we will only take it. And in Him we shall be ready for all the future.
The Spirit of G.o.d is the true Interpreter of Providence. He calms our nature, and enlightens our understanding to grasp the meaning of all our experiences. The Spirit makes joy more blessed, by keeping us from undue absorption in it. The Spirit is the Comforter. The Spirit fits us for duty.
So be quite sure that nothing will come to you in your earthly future, which He does not Himself accompany to interpret it, and to make it pure blessing.
IV. The practical duty in view of the future.
(a) The great thing we ought to look to in the future is our work,--not what we shall enjoy or what we shall endure, but what we shall do. This is healthful and calming.
(b) The great remedy for morbid antic.i.p.ation lies in regarding life as the opportunity for service. Never mind about the future, let it take care of itself. Work! That clears away cobwebs from our brains, as when a man wakes from troubled dreams, to hear "the sweep of scythe in morning dew," and the shout of the peasant as he trudges to his task, and the lowing of the cattle, and the clink of the hammer.
(c) The great work we have to do in the future is to be witnesses for Christ. This is the meaning of all life; we can do it in joy and in sorrow, and we shall bear a charmed life till it be done. So the words of the text are a promise of preservation.
Then, dear brethren, how do you stand fronting that Unknown? How can you face it without going mad, unless you know G.o.d and trust Him as your Father through Christ? If you do, you need have no fear. To-morrow lies all dim and strange before you, but His gentle and strong hand is working in the darkness and He will shape it right. He will fit you to bear it all. If you regard it as your supreme duty and highest honour to be Christ"s witness, you will be kept safe, "delivered out of the mouth of the lion," that by you "the preaching may be fully known."
If not, how dreary is that future to you, "all dim and cheerless, like a rainy sea," from which wild shapes may come up and devour you! Love and friendship will pa.s.s, honour and strength will fail, life will ebb away, and of all that once stretched before you, nothing will be left but one little strip of sand, fast jellying with the tide beneath your feet, and before you a wild unlighted ocean!
THE APOSTOLIC WITNESSES
"Wherefore of these men which have companied with us all the time that the Lord Jesus went in and out among us ... must one be ordained to be a witness with us of His resurrection."--ACTS i. 21, 22.
The fact of Christ"s Resurrection was the staple of the first Christian sermon recorded in this Book of the Acts of the Apostles. They did not deal so much in doctrine; they did not dwell very distinctly upon what we call, and rightly call, the atoning death of Christ; out they proclaimed what they had seen with their eyes--that He died and rose again.
And not only was the main subject of their teaching the Resurrection, but it was the Resurrection in one of its aspects and for one specific purpose. There are, speaking roughly, three main connections in which the fact of Christ"s rising from the dead is viewed in Scripture, and these three successively emerge in the consciousness of the Early Church.
It was, first, a fact affecting Him, a testimony concerning Him, carrying with it necessarily some great truths with regard to Him, His character, His nature, and His work. And it was in that aspect mainly that the earliest preachers dealt with it. Then, as reflection and the guidance of G.o.d"s good Spirit led them to understand more and more of the treasure which lay in the fact, it came to be to them, next, a pattern, and a pledge, and a prophecy of their own resurrection. The doctrine of man"s immortality and the future life was evolved from it, and was felt to be implied in it. And then it came to be, thirdly and lastly, a symbol or figure of the spiritual resurrection and newness of life into which all they were born who partic.i.p.ated in His death. They knew Him first by His Resurrection; they then knew "the power of His Resurrection" as a pledge of their own; and lastly, they knew it as being the pattern to which they were to be conformed even whilst here on earth.
The words which I have read for my text are the Apostle Peter"s own description of what was the office of an Apostle--"to be a witness with us of Christ"s Resurrection." And the statement branches out, I think, into three considerations, to which I ask your attention now. First, we have here the witnesses; secondly, we have the sufficiency of their testimony; and thirdly, we have the importance of the fact to which they bear their witness. The Apostles are testimony-bearers. Their witness is enough to establish the fact. The fact to which they witness is all-important for the religion and the hopes of the world.
I. First, then, the Witnesses.
Here we have the "head of the Apostolic College," the "primate" of the Twelve, on whose supposed primacy--which is certainly not a "rock"--such tremendous claims have been built, laying down the qualifications and the functions of an Apostle. How simply they present themselves to his mind! The qualification is only personal knowledge of Jesus Christ in His earthly history, because the function is only to attest His Resurrection. Their work was to bear witness to what they had seen with their eyes; and what was needed, therefore, was nothing more than such familiarity with Christ as should make them competent witnesses to the fact that He died, and to the fact that the same Jesus who had died, and whom they knew so well, rose again and went up to heaven.
The same conception of an Apostle"s work lies in Christ"s last solemn designation of them for their office, where their whole commission is included in the simple words, "Ye shall be witnesses unto Me." It appears again and again in the earlier addresses reported in this book.
"This Jesus hath G.o.d raised up, whereof we all are witnesses." "Whom G.o.d hath raised from the dead, whereof we are witnesses." "With great power gave the Apostles witness of the Resurrection." "We are His witnesses of these things." To Cornelius, Peter speaks of the Apostles as "witnesses chosen before of G.o.d, who did eat and drink with Him after He rose from the dead"--and whose charge, received from Christ, was "to testify that it is He which was ordained of G.o.d to be the Judge of quick and dead." Paul at Antioch speaks of the Twelve, from whom he distinguishes himself, as being "Christ"s witnesses to _the people_"--and seems to regard them as specially commissioned to the Jewish nation, while he was sent to "declare unto you"--Gentiles--the same "glad tidings," in that "G.o.d had raised up Jesus again." So we might go on acc.u.mulating pa.s.sages, but these will suffice.
I need not spend time in elaborating or emphasising the contrast which the idea of the Apostolic office contained in these simple words presents to the portentous theories of later times. I need only remind you that, according to the Gospels, the work of the Apostles in Christ"s lifetime embraced three elements, none of which were peculiar to them--to be with Christ, to preach, and to work miracles; that their characteristic work after His Ascension was this of witness-bearing; that the Church did not owe to them as a body its extension, nor Christian doctrine its form; that whilst Peter and James and John appear in the history, and Matthew perhaps wrote a Gospel, and the other James and Jude are probably the authors of the brief Epistles which bear their names--the rest of the Twelve never appear in the subsequent history. The Acts of the Apostles is a misnomer for Luke"s second "treatise." It tells the work of Peter alone among the Twelve.
The h.e.l.lenists Stephen and Philip, the Cypriote Barnabas, and the man of Tarsus--greater than them all--these spread the name of Christ beyond the limits of the Holy City and the chosen people. The solemn power of "binding and loosing" was not a prerogative of the Twelve, for we read that Jesus came where "the _disciples_ were a.s.sembled," and that "the _disciples_ were glad when they saw the Lord"; and "He breathed on _them_, and said, "Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted.""
Where in all this is there a trace of the special Apostolic powers which have been alleged to be transmitted from them? Nowhere. Who was it that came and said, "Brother Saul, the Lord hath sent me that thou mightest be filled with the Holy Ghost"? A simple "layman"! Who was it that stood by, a pa.s.sive and astonished spectator of the communication of spiritual gifts to Gentile converts, and could only say, "Forasmuch, then, as G.o.d gave them the like gift, as He did unto us, what was I that I could withstand G.o.d?" Peter, the leader of the Twelve!
Their task was apparently a humbler, really a far more important one.
Their place was apparently a lowlier, really a loftier one. They had to lay broad and deep the basis for all the growth and grace of the Church, in the facts which they witnessed. Their work abides; and when the Celestial City is revealed to our longing hearts, in its foundations will be read "the names of the twelve Apostles of the Lamb." Their office was testimony; and their testimony was to this effect--"Hearken, we eleven men knew this Jesus. Some of us knew Him when He was a boy, and lived beside that little village where He was brought up. We were with Him for three whole years in close contact day and night. We all of us, though we were cowards, stood afar off with a handful of women when He was crucified. We saw Him dead. We saw His grave. We saw Him living, and we touched Him, and handled Him, and He ate and drank with us; and we, sinners that we are that tell it you, we went out with Him to the top of Olivet, and we saw Him go up into the skies. Do you believe us or do you not? We do not come in the first place to preach doctrines. We are not thinkers or moralists. We are plain men, telling a plain story, to the truth of which we pledge our senses. We do not want compliments about our spiritual elevation, or our pure morality. We do not want reverence as possessors of mysterious and exclusive powers. We want you to believe us as honest men, relating what we have seen. There are eleven of us, and there are five hundred at our back, and we have all got the one simple story to tell. It is, indeed, a gospel, a philosophy, a theology, the reconciliation of earth and heaven, the revelation of G.o.d to man, and of man to himself, the unveiling of the future world, the basis of hope; but we bring it to you first as a thing that happened upon this earth of ours, which we saw with our eyes, and of which we are the witnesses."
To that work there can be no successors. Some of the Apostles were inspired to be the writers of the authoritative fountains of religious truth; but that gift did not belong to them all, and was not the distinctive possession of the Twelve. The power of working miracles, and of communicating supernatural gifts, was not confined to them, but is found exercised by other believers, as well as by a whole "presbytery." And as for what was properly their task, and their qualifications, there can be no succession, for there is nothing to succeed to, but what cannot be transmitted--the sight of the risen Saviour, and the witness to His Resurrection as a fact certified by their senses.
II. The sufficiency of the testimony.
Peter regards (as does the whole New Testament, and as did Peter"s Master, when He appointed these men) the witness which he and his fellows bore as enough to lay firm and deep the historical fact of the Resurrection of Jesus Christ.
The first point that I would suggest here is this: if we think of Christianity as being mainly a set of truths--spiritual, moral, intellectual--then, of course, the way to prove Christianity is to show the consistency of that body of truths with one another, their consistency with other truths, their derivation from admitted principles, their reasonableness, their adaptation to men"s nature, the refining and elevating effects of their adoption, and so on. If we think of Christianity, on the other hand, as being first a set of historical facts which carry the doctrines, then the way to prove Christianity is not to show how reasonable it is, not to show how it has been antic.i.p.ated and expected and desired, not to show how it corresponds with men"s needs and men"s longings, not to show what large and blessed results follow from its acceptance. All these are legitimate ways of establishing principles; but the way to establish a fact is only one--that is, to find somebody that can say, "I know it, for I saw it."
And my belief is that the course of modern "apologetics," as they are called--methods of defending Christianity--has followed too slavishly the devious course of modern antagonism, and has departed from its real stronghold when it has consented to argue the question on these (as I take them to be) lower and less sufficing grounds. I am thankful to adopt all that wise Christian apologists may have said in regard to the reasonableness of Christianity; its correspondence with men"s wants, the blessings that follow from it, and so forth; but the Gospel is first and foremost a history, and you cannot prove that a thing has happened by showing how very desirable it is that it should happen, how reasonable it is to expect that it should happen, what good results would follow from believing that it has happened--all that is irrelevant. Think of it as first a history, and then you are shut up to the old-fashioned line of evidence, irrefragable as I take it to be, to which all these others may afterwards be appended as confirmatory. It is true, because sufficient eye-witnesses a.s.sert it. It did happen, because it is commended to us by the ordinary canons of evidence which we accept in regard to all other matters of fact.
With regard to the sufficiency of the specific evidence here, I wish to make only one or two observations.
Suppose you yield up everything that the most craving and unreasonable modern scepticism can demand as to the date and authorship of these tracts that make the New Testament, we have still left four letters of the Apostle Paul, which no one has ever denied, which the very extremest professors of the "higher criticism" themselves accept. These four are the Epistles to the Romans, the first and second to the Corinthians, and that to the Galatians. The dates which are a.s.signed to these four letters by any one, believer or unbeliever, bring them within five-and-twenty years of the alleged date of Christ"s resurrection.
Then what do we find in these undeniably and admittedly genuine letters, written a quarter of a century after the supposed fact? We find in all of them reference to it--the distinct allegation of it. We find in one of them that the Apostle states it as being the substance of his preaching and of his brethren"s preaching, that "Christ died and rose again according to the Scriptures," and that He was seen by individuals, by mult.i.tudes, by a whole five hundred, the greater portion of whom were living and available as witnesses when he wrote.
And we find that side by side with this statement, there is the reference to his own vision of the risen Saviour, which carries us up within ten years of the alleged fact. So, then, by the evidence of admittedly genuine doc.u.ments, which are dealing with a state of things ten years after the supposed resurrection, there was a unanimous concurrence of belief on the part of the whole primitive Church, so that even the heretics who said that there was no resurrection of the dead could be argued with on the ground of their belief in Christ"s Resurrection. The whole Church with one voice a.s.serted it. And there were hundreds of living men ready to attest it. It was not a handful of women who fancied they had seen Him once, very early in the dim twilight of a spring morning--but it was half a thousand that had beheld Him. He had been seen by them not once, but often; not far off, but close at hand; not in one place, but in Galilee and Jerusalem; not under one set of circ.u.mstances, but at all hours of the day, abroad and in the house, walking and sitting, speaking and eating, by them singly and in numbers. He had not been seen only by excited expectants of His appearance, but by incredulous eyes and surprised hearts, who doubted ere they worshipped, and paused before they said, "My Lord and my G.o.d!"
They neither hoped that He would rise, nor believed that He had risen; and the world may be thankful that they were "slow of heart to believe."
Would not the testimony which can be alleged for Christ"s Resurrection be enough to guarantee any event but this? And if so, why is it not enough to guarantee this too? If, as n.o.body denies, the Early Church, within ten years of Christ"s Resurrection, believed in His Resurrection, and were ready to go, and did, many of them, go to the death in a.s.sertion of their veracity in declaring it, then one of two things--Either they were right or they were wrong; and if the latter, one of two things--If the Resurrection be not a fact, then that belief was either a delusion or a deceit.
It was not a delusion, for such an illusion is altogether unexampled; and it is absurd to think of it as being shared by a mult.i.tude like the Early Church. Nations have said, "Our King is not dead--he is gone away and he will come back." Loving disciples have said, "Our Teacher lives in solitude and will return to us." But this is no parallel to these.
This is not a fond imagination giving an apparent substance to its own creation, but sense recognising first the fact, "He _is_ dead," and then, in opposition to expectation, and when hope had sickened to despair, recognising the astounding fact, "He liveth that was dead"; and to suppose that that should have been the rooted conviction of hundreds of men who were not idiots, finds no parallel in the history of human illusions, and no a.n.a.logy in such legends as those to which I have referred.
It was not a myth, for a myth does not grow in ten years. And there was no motive to frame one, if Christ was dead and all was over. It was not a deceit, for the character of the men, and the character of the a.s.sociated morality, and the obvious absence of all self-interest, and the persecutions and sorrows which they endured, make it inconceivable that the fairest building that ever hath been reared in the world, and which is cemented by men"s blood, should be built upon the mud and slime of a conscious deceit!
And all this we are asked to put aside at the bidding of a glaring begging of the whole question, and an outrageous a.s.sertion which no man that believes in a G.o.d at all can logically maintain, viz. that no testimony can reach to the miraculous, or that miracles are impossible.
No testimony reach to the miraculous! Well, put it into a concrete form. Can testimony not reach to this: "I know, because I saw, that a man was dead; I know, because I saw, a dead man live again"? If testimony can do that, I think we may safely leave the verbal sophism that it cannot reach to the miraculous to take care of itself.
And, then, with regard to the other a.s.sumption--miracle is impossible.
That is an illogical begging of the whole question in dispute. It cannot avail to brush aside testimony. You cannot smother facts by theories in that fashion. Again, one would like to know how it comes that our modern men of science, who protest so much against science being corrupted by metaphysics, should commit themselves to an a.s.sertion like that? Surely that is stark, staring metaphysics. It seems as if they thought that the "metaphysics" which said that there was anything behind the physical universe was unscientific; but that the metaphysics which said that there was nothing behind physics was quite legitimate, and ought to be allowed to pa.s.s muster. What have the votaries of pure physical science, who hold the barren word-contests of theology and the proud pretensions of philosophy in such contempt, to do out-Heroding Herod in that fashion, and venturing on metaphysical a.s.sertions of such a sort? Let them keep to their own line, and tell us all that crucibles and scalpels can reveal, and we will listen as becomes us. But when they contradict their own principles in order to deny the possibility of miracle, we need only give them back their own words, and ask that the investigation of facts shall not be hampered and clogged with metaphysical prejudices. No! no! Christ made no mistake when He built His Church upon that rock--the historical evidence of a resurrection from the dead, though all the wise men of Areopagus hill may make its cliffs ring with mocking laughter when we say, upon Easter morning, "The Lord is risen indeed!"