THE CONVERSATIONS OF THE GREAT FORTY DAYS.

"They therefore, when they were come together, asked Him, saying, Lord, dost Thou at this time restore the kingdom to Israel? And He said unto them, It is not for you to know times or seasons, which the Father hath set within His own authority. But ye shall receive power, when the Holy Ghost is come upon you: and ye shall be My witnesses both in Jerusalem, and in all Judæa and Samaria, and unto the uttermost part of the earth."—Acts 1:6-9

THE conversations and intercourse between our Lord and His apostles during the forty days which elapsed from the resurrection to the ascension must have been of intensest interest, yet, like so much that we should esteem interesting concerning the heroes of Scripture and their lives, these things are wrapped round with thickest darkness. We get a glimpse of the risen Christ here and there. We are told He was conversing with His disciples touching the things concerning the kingdom of God. And then we are practically referred to the Acts of the Apostles if we wish to know what topics His resurrection discourses dealt with. And when we do, so’ refer to the Acts we find that His disciples moved along the line of Christian development with steps sure, unfaltering, and decided, because they doubtless felt themselves nerved by the well-remembered directions, the conscious guidance of the Eternal Son of God, vouchsafed in the commandments given by Him in the power of the Holy Ghost.

Let us reflect for a little on the characteristics of Christ’s risen appearances to His disciples. I note then in the first place that they were intermittent, and not continuous, -here and there, to Mary Magdalene at one time; to the disciples journeying to Emmaus, to the assembled twelve, to five hundred brethren at once, at other times. Such were the manifestations of our Lord; and some may feel inclined to cavil at them, and ask, Why did. He not dwell continuously and perpetually with His disciples as before His resurrection? And yet, reading our narrative in the light of other scriptures, we might expect the resurrection appearances of Christ to have been of this description. In one place in the Gospel narrative we read that our Lord replied thus to a section of His adversaries: "In the resurrection they neither marry nor are given in marriage, but are as angels in heaven." Now we often read of angelic appearances in Holy Scripture, in the Old and New Testament alike. We read too of appearances of Old Testament saints, as of Moses and Elias on the Mount of Transfiguration. And they are all like those of our Lord Jesus Christ after His resurrection. They are sudden, independent of time or space or material barriers, and yet are visible and tangible though glorified. Such in Genesis was Abraham’s vision of angels at the tent door, when they did eat and drink with him.

Such was Lot’s vision of angels who came and lodged with him in wicked Sodom. Such was Peter’s vision when an angel released him, guided him through the intricate mazes of Jerusalem’s streets; and such were Christ’s appearances when, as on this occasion, His disciples, now accustomed to His risen and glorified form, tested Him as of old with the question, "Lord, dost Thou at this time restore the kingdom to Israel?"

I Now let us here notice the naturalness of this query concerning the restoration of the kingdom. The Apostles evidently shared the national aspirations of the Jews at that time. A large number of books have come to light of late years, which show what a keen expectation of the Messiah’s kingdom and His triumph over the Romans existed at the time, and prior to the time, of our Saviour. The book of Enoch, discovered one hundred years ago in Abyssinia, and translated into English in the beginning of the present century, was written a century at least before the Incarnation.20 The book of Jubilees was written in Palestine about the time of our Lord’s birth; the Psalter of Solomon dates from the same period. All these works give us clearest glimpses into the inner mind, the religious tone, of the Jewish nation at that time.21 The pious unsophisticated people of Galilee were daily expecting the establishment of the Messianic kingdom; but the kingdom they expected was no spiritual institution, it was simply an earthly scene of material glory, where the Jews would once again be exalted above all surrounding nations, and the hated invader expelled from the fair plains of Israel. We can scarcely realise or understand the force and naturalness of this question, "Dost Thou at this time restore the kingdom to Israel?" as put by these Galilean peasants till one takes up Archbishop Laurence’s translation of the book of Enoch, and sees how this eager expectation dominated every other feeling in the Jewish mind of that period, and was burned into the very secrets of their existence by the tyranny of Roman rule. Thus, let us take the forty-seventh chapter of the book of Enoch, which may very possibly have been in the thoughts of the Apostles as they presented this query to their Lord. In that chapter we read the following words, attributed unto Enoch: "There I beheld the Ancient of Days, whose head was like white wool; and with Him another, whose countenance resembled that of man. His countenance was full of grace, like that of one of the holy angels. Then I inquired of one of the angels who went with me, and who showed me every secret thing concerning this Son of Man, who He was, whence He was, and why He accompanied the Ancient of Days. He answered and said to me, This is the Son of Man, to whom righteousness belongs, with whom righteousness has dwelt, and who will reveal all the treasures of that which is concealed. For the Lord of Spirits has chosen Him, and His portion has surpassed all before the Lord of Spirits in everlasting uprightness. This Son of Man whom thou beholdest shall raise up kings and the mighty from their couches, and the powerful from their thrones; shall loosen the bridles of the powerful, and break in pieces the teeth of sinners. He shall hurl kings from their thrones and their dominions, because they will not exalt and praise Him, nor humble themselves before Him, by whom their kingdoms were granted to them. The countenance likewise of the mighty shall He cast down, filling them with confusion. Darkness shall be their habitation, and worms shall be their bed; nor from that their bed shall they hope to be again raised, because they exalted not the Name of the Lord of Spirits." This is one specimen of the Messianic expectations, which were just then worked up to fever pitch among the Galileans especially, and were ever leading them to burst out into bloody rebellion against the power of the Romans. We might multiply, such quotations fourfold did our space permit. This one extract must suffice to show the tone and quality of the religious literature upon which the souls of the Apostles had fed and been sustained, when they proposed this query, "Dost Thou at this time restore the kingdom to Israel?" They were thinking simply of such a kingdom as the book of Enoch foretold.

This very point seems to us one of the special and most striking evidences for the inspiration and supernatural direction of the writers of the New Testament. Their natural, purely human, and national conception of the kingdom of God was one thing; their final, their divinely taught and inspired conception of that kingdom is quite another thing. I cannot see how, upon any ground of mere human experience or human development, the Apostles could have risen from the gross, material conceptions of the book of Enoch, wherein the kingdom of the Messiah would have simply been a purified, reformed, and exalted copy of the Roman Empire of that day, to the spiritual and truly catholic idea of a kingdom not of this world, which ruled over spirits rather than over bodies.22 Some persons maintain that Christianity in its doctrines, organisation, and discipline was but the outcome of natural forces working in the world at that epoch. But take this doctrine alone, "My kingdom is not of this world," announced by Christ before Pilate, and impressed upon the Apostles by revelation after revelation, and experience after experience, which they only very gradually assimilated and understood. Where did it come from? How was it the outcome of natural forces? The whole tendency of Jewish thought was in the opposite direction. Nationalism of the most narrow, particular, and limited kind was the predominant idea, specially among those Galilean provincials who furnished the vast majority of the earliest disciples of Jesus Christ. Our minds have been so steeped in the principles of Christian liberalism, we have been so thoroughly taught the rejection of race-prejudice, that we can scarcely realise the narrow and limited ideas which must have ruled the minds of the first Christians, and therefore we miss the full force of this argument for the Divine character of the Christian religion. A Roman Catholic peasant from Connaught, an Ulster Orangeman, a Celtic Presbyterian Highlander, none of these will take a wide, tolerant, generous view of religion. They view the question through their own narrow provincial spectacles. And yet any one of them would have been broad, liberal, and comprehensive when contrasted with the tone and thought of the Galilean provincials of our Lord’s day. They lived lonely, solitary lives, away from the din, the pressure, and the business of daily life; they knew nothing of what the great outside world was thinking and doing; they fed their spirits on the glories of the past, and had no room in their gloomy fanaticism for aught that was liberal and truly spiritual. How could men like them have developed the idea of the Catholic Church, boundless as the earth itself, limited by no hereditary or fleshly bonds, and trammelled by no circumstances of race, climate, or kindred? The magnificence of the idea, the grandeur of the conception, is the truest and most sufficient evidence of the divinity of its origin. "In Christ Jesus there is neither Jew nor Greek, bond nor free, male nor female," the rapt expression of an inspired and illuminated Apostle, when compared with this query, "Dost Thou at this time restore the kingdom to Israel?" the darkened utterance of carnal and uninspired minds groping after truth, furnishes to the thinking soul the clearest evidence of the presence of a supernatural power, of a Divine enlightenment, vouchsafed to the Apostles upon the Day of Pentecost. If this higher knowledge, this nobler conception, this spiritualised ideal, came not from God, whence did it come?

I do not think we can press this point of the catholicity and universality of the Christian idea and the Christian society too far. We cannot possibly make too much of it. There were undoubtedly Christian elements, or elements whence Christian ideas were developed, prevalent in the current Judaism of the day. Many a clause of the Lord’s Prayer and of the Sermon on the Mount can be paralleled almost word for word from the Jewish teachers and writings of the times immediately preceding our Lord. There was nothing in Christ of that petty vanity of little minds which craves after complete originality, and which will be nothing if not completely new. He was indeed the wise and the good householder, who brought forth out of His treasures things old as well as things new: Many a teacher and thinker, like Philo, whose ideas had been broadened by the Divine training of banishment and enforced exile in Alexandria or in Asia Minor, had risen to nobler and wider views than were current in Palestine. But it was not among these, or such as these, that the catholic ideas of the gospel took their rise. Christianity took its rise among men whose ideas, whose national aspirations, whose religious hopes, were of the narrowest and most limited kind; and yet, amid such surroundings and planted in such a soil, Christianity assumed at once a world-wide mission, rejected at once and peremptorily all mere Judaic exclusiveness, and claimed for itself the widest scope and development. The universality of the Gospel message, the comprehensive, all-embracing character of the Gospel teaching, as set forth in our Lord’s parting words, is, we conclude, an ample evidence of its Divine and superhuman origin.

II In this passage again there lies hidden the wisest practical teaching for the Church of all ages. We have warnings against the folly which seeks to unravel the future and penetrate that veil of darkness by which our God in mercy shrouds the unknown. We have taught us the benefits which attend the uncertainties of our Lord’s return and of the end of this present dispensation. "It is not for you to know times or seasons." Let us endeavour to work out this point, together with the manifold illustrations of it which the history of the Church affords.

(a) The wisdom of the Divine answer will best be seen if we take the matter thus, and suppose our Lord to have responded, to the apostolic appeal fixing some definite date for the winding-up of man’s probation state, and for that manifestation of the sons of God which will take place at His appearing and His kingdom. Our Lord, in fixing upon some such definite date, must have chosen one that, was either near at hand or else one that was removed far off into the distant future. In either of these cases He must have defeated the great object of the Divine society which He was founding. That object was simply this, to teach men how to lead the life of God amid the children of men. The Christian religion has indeed sometimes been taunted with being an unpractical religion, turning men’s eyes and attention from the pressing business and interests of daily life to a far-away spiritual state with which man has nothing to do, at least for the present. But is this the case? Has Christianity proved itself unpractical? If so, what has placed Christendom at the head of civilisation? The tendencies of great principles are best shown in the actions of vast masses. Individuals may be better or worse than their creeds, but if we wish to see the average result of doctrines we must take their adherents in the mass and inquire as to their effect on them. Here, then, is—where we may triumph. The religions of Greece and of Rome are identical in principle, and even in their deities, with the paganism of India, as the investigations of comparative historians have abundantly shown.23 Compare Christendom and India from the simply practical point of view, and which can show the better record? The paganism of India, Persia, and Western Asia was the parent of the paganism of Greece and Rome. The child has passed away and given place to a noble and spiritual religion, while the parent still remains. And now what is the result? Can the boldest deny that while barbarism, decay, and death reign over the realms of Asiatic paganism, though starting with every advantage upon its side, concerning the religion of the Cross, which is taunted with being an unpractical religion, and concerning that religion alone, can it be said in the language of the rapt Jewish seer, "Wheresoever the waters of that river have come, behold there is life," and that the fair plains, and crowded cities, and the massive material development and civilisation of Europe and of America alike proclaim the truth, that Christianity has the promise of the life which now is as well as of that which is to come?

(b) Our Lord’s answer to His Apostles was couched in words suited to develop this practical aspect of His religion. It refused to minister to mere human curiosity, and left men uncertain as to the time of His return, that they might be fruitful workers in the great field of life. And now behold what ill results would have followed had He acted otherwise! The Master in fact says, It is not well for you to know the times or seasons, because such knowledge would strike at the root of practical Christianity. Uncertainty as to the time of the end is the most healthful state for the followers of Christ. Christ holds out the prospect of His own return for a twofold purpose: first, to comfort His people under the daily troubles of life—"Rejoice in the Lord alway: again I will say, Rejoice. Let your forbearance be known unto all men. The Lord is at hand"; "Whatever our hope or joy or crown of glorying, are not even ye, before our Lord Jesus Christ at His coming"; "If we believe that Jesus Christ died and rose again, even so them also that are fallen asleep in Jesus will God bring with Him" — these and dozens of other passages, which will recur in a moment toevery student of St. Paul’s writings, prove the power to comfort and sustain exercised by the doctrine of Christ’s second coming. But there was another and still more powerful influence exercised by this doctrine. It stirred men up to perpetual watchfulness and untiring care. "Watch, therefore, for ye know neither the day nor the hour"; "Therefore be ye also ready, for in an hour that ye think not the Son of man cometh"; "The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light,"—these and many a similar exhortation of the Master and of his chosen Apostles alike, indicate to us that another great object of this doctrine was to keep Christians perpetually alive with an intense anxiety and a sleepless watchfulness directed towards the person and appearing of Christ. The construction of the gospel narrative shows this.

(c) There are in the New Testament, taken as a whole, two contrasted lines of prophecy concerning the Second Coming of Christ. If in one place the Lord Jesus speaks as if the date of His coming were fixed for His own generation and age, "Verily, I say unto you, this generation shall not pass away till all these things shall be fulfilled," in the very same context He indicates that it is only after a long time that the Lord of the servants will return, to take account of their dealings with the property entrusted to them. If St. Paul in one place seems to indicate to the Thessalonians the speedy appearing of Christ and the end of the dispensation, in another epistle he corrects such a misapprehension of his meaning. If the Revelation of St. John in one place represents the awful Figure who moves amid the Churches, watching their works and spying out their secret sins, as saying, "Behold, I come quickly," the same book pictures a long panorama of events, extending over vast spaces of time, destined yet to elapse before the revelation of the city of God and the final triumph of the saints. The doctrine of Christ’s second appearing is like many another doctrine in the New Testament. Like the doctrine of God’s election, which is undoubtedly there, and yet side by side with election appears as really and truly the doctrine of man’s free will; like the doctrine of God’s eternal and almighty love, side by side with which appears the existence of a personal devil, and of an abounding iniquity and sorrow which seems to contradict this doctrine; like the doctrine of the Godhead itself, where the Unity of the Divine Nature is most clearly taught, yet side by side therewith appears the manifold personality of Father, Son, and Holy Ghost as existing in that Nature; -so too is it in the case of the doe-trine of Christ’s Second Coming. We have a twofold antinomy. In one line of prophecy we have depicted the nearness and suddenness of Christ’s appearing; in another line we behold that tremendous event thrown into the dim and distant future. And what is the result upon the human mind of such opposite views? It is a healthy, useful, practical result. We are taught the certainty of the event, and the uncertainty of the time of that event; so that hope is stirred, comfort ministered, and watchfulness evoked. We can see this more clearly by imagining the opposite. Suppose Christ had responded to the spirit of the apostolic query, "Dost Thou at this time restore the kingdom to Israel?" and fixed the precise date of His coming? He would in that case have altogether defeated the great end of His own work and labour. Suppose He had fixed it a thousand years from the time of His Ascension. Then indeed the doctrine of Christ’s Second Coming would have lost all personal and practical power over the lives of the generation of Christians then living, or who should live during the hundreds of years which were to elapse till the date appointed. The day of their death, the uncertainty of life, these would be the inspiring motives to activity and devotion felt by the early Christians; while, as a matter of fact, St. Paul never appeals to either of them, but ever appeals to the coming of Christ and His appearing to judgment as the motives to Christian zeal and diligence. But a more serious danger in any such prediction lurks behind. What would have been the result of any such precise prophecy upon the minds of the Christians who lived close to the time of its fulfilment? It would have at once defeated the great end of the Christian religion, as we have already defined it. The near approach of the great final catastrophe would have completely paralysed all exertion, and turned the members of Christ’s Church into idle, useless, unpractical religionists. We all know how the near approach of any great event, how the presence of any great excitement, hinders life’s daily work. A great joy or a great sorrow, either of them is utterly inconsistent with tranquil thought, with steady labour, with persistent and profitable exertions. The expectation-of some tremendous change, whether it be for happiness or misery, creates such a flutter in the spirit that steady application is simply out of the question. So would it have been in our supposed case. As the time fixed for the appearance of our Lord drew nigh, all work, business, labour, the manifold engagements of life, the rearing of families, the culture of the ground, the development of trade and commerce, would be considered a grand impertinence, and man’s powers and man’s life would be prostrated in view of the approaching catastrophe.

(d) Again and again has history verified and amply justified the wisdom of the Master’s reply, "It is not for you to know times or seasons." It was justified in apostolic experience. The Second Epistle to the Thessalonians is a commentary on our Lord’s teaching in this passage. The Christians of Thessalonica imbibed the notion from St. Paul’s words that Christ’s appearance to judgment was at hand. Perhaps St. Paul’s words in his first Epistle led them into the mistake. The Apostle was not infallible on all questions..He was richly inspired, but he knew nothing of the future save what was expressly revealed, and beyond such express revelations he could only surmise and guess like other men.24 The Thessalonians, however, were led by him to expect the immediate appearance of Christ, and the result was just what I have depicted. The transcendent event, which they thought impending, paralysed exertion, destroyed honest and useful labour, scandalised the gospel cause, and compelled St. Paul to use the sternest, sharpest words of censure and rebuke. The language of St. Paul completely justifies our line of argument. He tells us that the spirits of the Thessalonians had been upset, the natural result of a great expectation had been experienced as we might humanly have predicted. The beginning of the second chapter of his Second Epistle proves this: "Now we beseech you, brethren, touching the coming of our Lord Jesus Christ, and our gathering together unto Him; to the end that ye be not quickly shaken from your mind, nor yet be troubled, either by spirit, or by word, or by epistle as from us, as that the day of the Lord is present." See here how he dwells on mental perturbation as the result of high-strung expectation; and that is bad, for mental peace, not mental disturbance, is the portion of Christ’s people. Then again he indicates another result of which we have spoken as natural under such circumstances. Idleness and its long train of vices had followed hard upon the mental strain which found place for a time at Thessalonica, and so in the third chapter of the Epistle he writes, "Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly"; and then he defines the disorderliness of which he complains, "For we hear of some that walk among you disorderly, that work not at all, but are busy-bodies." Or, to put the matter in a concise shape, and interpret St. Paul into modern language, the expectation of the near approach of the judgment and the personal appearing of Christ had upset the spirits of the Thessalonians; it had so fluttered them they could not attend to ordinary business. Human nature then asserted itself. Idleness resulted from the mental disturbance. Idleness begot gossip, disorder, and scandals. The idlers indeed professed that they ceased from labour in order to give their whole attention to devotion. But St. Paul knew that there was no incompatibility between work and prayer, while he was convinced there was the closest union between idleness and sin. Idleness put on an appearance of great spirituality, but St. Paul effectually met the difficulty. He knew that an idler, no matter how spiritual he pretended to be, must eat, and so he strikes at the root of such mock religion by laying down, "If any will not work, neither let him eat,"—a good healthy practical rule, which soon restored the moral and spiritual tone of the Macedonian Church to its normal condition.

(e) The experiences of Thessalonica have been often repeated down through the ages till we come to our own day. I remember a curious instance that I once read of exactly the same spirit, and exactly the same method of cure, as St. Paul used, in the case of an Egyptian monastery in the fifth century. The monks were then divided into two classes. There were monks who laboured diligently and usefully in communities, and there were others who lived idle lives as solitaries, pretending to a spirituality too great to permit them to engage in secular pursuits. A solitary one day entered a monastery presided over by a wise abbot. He found the monks all diligently employed, and, addressing them from his superior standpoint, said, "Labour not for the meat that perisheth." "That is very good, brother," said the abbot. "Take our brother away to his cell," he said to one of his attendants, who left him there to meditate. Nature, after a time, began to assert its sway, and the solitary became hungry. He heard the signal for the midday meal, and wondered that no man came to summon him. Time passed, and the evening meal was announced, and yet no invitation came. At last the solitary left his cell and proceeded in search of food, when the wise abbot impressed on him the Pauline rule that it was quite possible to unite work and worship, labouring for the bread that perisheth while feeding on the bread that is eternal.

The tenth century again verified the wisdom of the Divine denial to reveal the future, or fix a date for Christ’s second coming. The year 1000 was regarded in the century immediately preceding it as the limit of the world’s existence and the date of Christ’s appearing. The belief in this view spread all over Europe, and the result was just the same as at Thessalonica. Men abandoned all work, they left their families to starve, and thought the one great object worth living for was devotion and preparation for their impending change. And the result was widespread misery, famine, disease, and death, while, instead of working any beneficial change upon society at large, the terror through which men had passed brought about, when the dreaded time had gone by, a reaction towards carelessness and vice, all the greater from the self-denial which they had practised for a time. And as it was in the earlier ages so has it been in later times. The people of London were, in the middle of the last century, deluded into a belief that on a certain day the Lord would appear to judgment, with the result that the business of London was suspended for the time. The lives of John Wesley and his fellow-evangelists tell us how diligently they seized the opportunity of preaching repentance and preparation for the coming of Christ, though they shared not the belief in the prediction which gained them their audience. While again in the present century there was a widespread opinion about the year 1830 that the coming of Christ was at hand. It was the time when the Irvingite and Darbyite bodies sprang into existence, in which systems the near approach of the Second Coming forms an important element. Men then thought that it was a mere matter of day or weeks, and in consequence they acted just like the Thessalonians. In their ardour their minds were upset, their business and families neglected, and, as far as in them lay, the work of life and of civilisation was utterly destroyed. While when again we come to later times experience has taught that no men have been more profitless and unpractical Christians than the numbers, by no means inconsiderable, who have spent their lives in vain attempts to fix new for this year, and again for that day, the exact time when the Son of Man should appear. The wisest Christians have acted otherwise. It is told of a foreign bishop, eminent for his sanctity and for the wise guidance which he could give in the spiritual life, that he was once engaged in playing a game of bowls. One of the bystanders was of a critical disposition, and was scandalised at the frivolity of the bishop’s occupation, so much beneath the dignity, as it was thought, of his character. "If Christ was to appear the next moment, what would you do?" he asked the bishop. "I would make the next stroke the best possible one," was the wise man’s reply. And the reply involved the true principle which the Lord Himself by His refusal to gratify the Apostles’ curiosity desired to impress on His people. The uncertainty of the time of Christ’s coming, combined with the certainty of the event itself, should stir us up to intensity of purpose, to earnestness of life, to a hallowed enthusiasm to do thoroughly every lawful deed, to think thoroughly every lawful thought, conscious that in so doing we are fulfilling, the will and work of the great Judge Himself. Blessed indeed shall be those servants whom the Lord when He cometh shall find so doing.

III Christ, after He had reproved the spirit of vain curiosity which strikes at the root of all practical effort, then indicates the source of their strength and the sphere of its activity. "Ye shall receive power after the Holy Ghost is come upon you." They were wanting then, as yet, in power, and the Holy Ghost was to supply the want. Intellect, talent, eloquence, wit, all these things are God’s gifts, but they are not the source of spiritual power. A man may possess them one and all, and yet be lacking in that spiritual power which came upon the Apostles through the descent of the Spirit. And the sphere of their appointed activity is designated for them. Just as in the earliest days Of Christ’s public ministry He spake words indicative of the universal spirit of the gospel, and prophesied of a time when men from the east and west should come and sit down in the kingdom of God, while the children of the kingdom should be cast out, so, too, one of His few recorded resurrection sayings now indicates the same: "Ye shall be My witnesses, both in Jerusalem, and in all Judaea, and Samaria, and unto the uttermost part of the earth." Jerusalem, Judaea, -the Apostles were to begin their great practical life of witnessing at home, but they were not to stay there. Samaria was next to have its opportunity, and so we shall find it to have been the case; and then, working from home as centre, the uttermost parts of the earth, a distant Spain from Paul, and a distant India from Thomas, and a barbarous Scythia from Andrew, and a frigid, ocean-girt Britain from a Joseph of Arimathaea,25 were to learn tidings of the new life in Christ.26 

[20]   The book of Enoch was translated into English by Archbishop Laurence, and was first published about seventy years ago. There is an exhaustive article on the subject in the second volume of theDictionary of Christian Biography, written by Professor Lipsius of Jena.

[21]   The book of Jubilees has never been published in English. An interesting account of it will be found in the later editions of Kitto's Biblical Cyclopædia. The reader will find another account of the book of Jubilees in the Dict. Christ. Biog., iv., 507. The Psalms of Solomon are contained in the Cod. Pseud. Vet. Test. of J. A. Fabricius. There is a brief notice of them in the Dict. Chris. Biog., iv., 508, under the title "Pseudepigrapha."

[22]   The strongest argument, from a mere literary point of view, for the existence of a supernatural element in Christianity and primitive Christian literature will be derived from a contrast between the Jewish literature of the period of the Christian era and the New Testament. Take, for instance, the book of Jubilees. It was written about the time of our Lord, and probably in Galilee. It represents the current tone of Jewish religion, and shows us, with its narrowness and absurdities, what the New Testament would have been had it been the product of unassisted human nature. The book of Jubilees or of Enoch is the strongest argument for the inspiration of the New Testament. I cannot even imagine what explanation can be offered of the difference in tone between the Christian and the Jewish writings save that of the inspiration of the Christian.

[23]   The most curious instance of the essential identity of the nature deities of the West and East will be found in Mithraism. The worship of Mithras was originally the worship of the sun. It started from India, passed into Persia, thence found its way to Asia Minor, and about 70 B.C. was introduced into Rome, where it became, about A.D. 200, the great rival of Christianity, imitating the sacraments of baptism and holy communion in rites of its own. Mithraism easily combined with the worship of Apollo, or the Sun-God. Apollo, Mithras, and Baal were fundamentally one and the same. Tertullian, Justin Martyr, and Origen call Mithraism a demoniacal imitation of Christianity. See more on this point in the article on Mithras in the Dictionary of Christian Biography, vol. iii., p. 925.

[24]   The miraculous gifts of the Spirit possessed by the Apostles did not guard them against mistakes as to the future, nor override the exercise of private judgment and common sense, nor enable them to work miracles or cure sicknesses for their own purposes. St. Paul, for instance, was obliged to depend upon the assistance of St. Luke when he was ill. The miraculous powers were restrained, as in our Lord's example, to cases where God's glory was specially advanced by their exercise.

[25] See my Ireland and the Celtic Church for the traditions about St. Joseph of England.

[26]   The line of argument followed in this chapter was originally suggested to me by a sermon for the First Sunday in Advent, printed in a volume of Sermons at the Octagon Chapel, Bath, by the Rev. W. C. Magee, B.D., now Archbishop of York. London, Hatchards, 1858.