The history of the early Church is profitable just in proportion as we learn from it the grace of God and the failure of man. It will also be for edification according to how near the truth we get in looking upon it. If we look at it as pictured by the ritualist, we shall be sure to get a wrong view, while the Modernist view is even further from the truth. We do not want either distorted aspect, but to see the history in the light of Scripture.

The prophetic parts of the New Testament foretold what this history would be, and it is a proof of the inspiration of Scripture that for nearly two thousand years the path of the Church has been just what is therein predicted. To understand this, however, we have to "rightly divide the Word of truth," and not give to the Church what clearly belongs to Israel, like parts of Matt. 10 and 24:4-42. Then in the parables of Matt. 13 and later chapters, it is important that we realize the wide difference between the Church and the "kingdom of heaven." We shall surely be misled if we read "the Church" where Scripture says "the kingdom of heaven." It is also well to see that the term "kingdom of heaven" is of much wider significance than "the kingdom of God."

To confound things that differ in Scripture has done immense harm. It is also to be noted that sometimes the phrase "kingdom of heaven" is used in a wider sense than it is at others. Matt. 13:47-49 shows both good and bad in this kingdom; while Matt. 18:3,4 shows that there are only the good in the kingdom looked at from this point of view, unless we take "be converted" in another sense than being born again. But Scripture everywhere carefully distinguishes between the kingdom and the Church, and to confound them is to lose the true meaning of both.

While the apostles were living the failure of man to maintain the truth of God was abundantly manifested. The apostles themselves before Christ died showed a lack of comprehension of Christ and His true mission, which He had to rebuke. This dullness on their part was largely removed on the day of Pentecost, but we know how slowly they learned that the grace of God in saving men was for all the world, instead of being for the Jews alone. The preaching of the love and the saving grace of God was a new thing in the earth, though foretold in the Old Testament in type and prophecy. There has never been any adequate explanation of Isa. 53 apart from the Christ of the Gospels. There never was another who could be said to have been "wounded for our transgressions and bruised for our iniquities." There had never before been a crucified, buried, and risen Saviour. The Holy Spirit had never been poured out, as He was after the ascension of Christ.

As soon as these things took place the gospel began to be preached, and in a short time Gentiles began to believe on Christ and receive the Holy Spirit, and in this way the Church began. Luke narrates the early history of this new work of God for the saving of sinners. When Christ was preached, offered to repentant sinners, and they believed on Him, they entered into an entirely new relationship with God. They were indwelt by the Spirit, who gave them the assurance that they were saved. The old uncertainty was gone, the veil was rent, believers could come into the presence of God. There was fellowship, communion, an entirely new bond between saved sinners and their Saviour. Such saved sinners formed the Church.

There had before been only Jews and Gentiles. Now there was the Church of God. See 1 Cor. 10:32. The New Testament gives God's picture of the Church. What a wonderful thing it was to have a real Saviour from sin, to have eternal life, the gift of God offered to every sinner! Think what it was to the dark Roman and Greek world in its awful wickedness, its slavery, its cruelty and wretchedness, to have a gospel preached which brought life, and light, joy, and peace to the poorest, the most sinful, the most wretched. The real gospel is the power of God unto salvation, and this gospel that saved men from sin and gave them power to live in holiness, righteousness, and godliness, was gladly received by the people.

Luke pictures Paul going from city to city preaching this gospel of Christ, seeing its effects in the hearts and lives of men. The Church started in this way through the preaching of the Word, and as long as there was faithful preaching of the truth, men were saved and blessed. Two other effects followed. One was persecution by the world, the other, declension in the Church itself. In a measure the persecution was made a blessing, and tended to keep out unbelievers from among the saved. The persecution of the early Church was no light thing, but involved every form of torture. Neither men, women, nor children, were spared. At first only the Jews were the persecutors, or the Gentiles when stirred up by the Jews.

But it was soon found that when any one became a Christian he ceased to do many things required by the laws of the Empire. Idolatry was a part of the life of every Roman, was established by law, and as the Church grew in numbers the changed lives of Christians drew sharp attention to them. The proud, haughty Roman had scant respect for the meek and lowly followers of Christ. The Jews were allowed a measure of freedom; they were a very different kind of people, as proud as the Romans, a nation by themselves. But the Christians were everywhere; there was no limit to their preaching and teaching. Hence before the end of the first century special laws were enacted against them. Some of the Emperors tried to put these laws in effect, but they were never universally enforced. Some governors delighted in persecution, and destroyed many. In the three centuries of persecution multitudes were slain in various ways, but it had no effect in preventing the spread of the Church. The last great persecution under Diocletian was the worst, and it embraced a plan to destroy every Church building, every leader, and every manuscript of the New Testament. The Emperor was forced to admit defeat, the Church had become too firmly established to be thus destroyed, and as soon as Constantine came to the throne persecution ceased wherever he had control. J. W. Newton

(To be continued, D. V.)