CHAPTER II.

THE DOCTRINE OF THE APOSTOLIC CHURCH

The same system of doctrine is inculcated throughout the whole of the sacred volume.  Though upwards of fifteen hundred years elapsed between the commencement and the completion of the canon of Scripture; though its authors were variously educated; though they were distinguished, as well by their tastes, as by their temperaments; and though they lived in different countries and in different ages; all the parts of the volume called the Bible exhibit the clearest indications of unity of design.  Each writer testifies to the “one faith,” and each contributes something to its illustration.  Thus it is that, even at the present day, every book in the canon is “good to the use of edifying.”  The announcements made to our first parents will continue to impart spiritual refreshment to their posterity of the latest generations; and the believer can now give utterance to his devotional feelings in the language of the Psalms, as appropriately as could the worshipper of old, when surrounded by all the types and shadows of the Levitical ceremonial.

The Old Testament is related to the New as the dawn to the day, or the prophecy to its accomplishment.  Jesus appeared merely to consummate the Redemption which “the promises made to the fathers” had announced.  “Think not,” said he, “that I am come to destroy the law or the prophets, I am not come to destroy but to fulfil.” [189:1] The mission of our Lord explained many things which had long remained mysterious; and, in allusion to the great amount of fresh information thus communicated, He is said to have “brought life and immortality to light through the gospel.” [189:2]

When the apostles first became disciples of the Son of Mary, their views were certainly very indefinite and circumscribed.  Acting under the influence of strong attachment to the Wonderful Personage who exhibited such wisdom and performed so many mighty works, they promptly obeyed the invitation to come and follow Him; and yet when required to tell who was this Great Teacher to whom they were attached by the charm of such a holy yet mysterious fascination, they could do little more than declare their conviction that Jesus was THE CHRIST. [189:3] They knew, indeed, that the Messiah, or the Great Prophet, was to be a redeemer, and a King; [189:4] but they did not understand how their lowly Master was to establish His title to such high offices. [189:5] Though they “looked for redemption,” and “waited for the kingdom of God,” [189:6] there was much that was vague, as well as much that was visionary, in their notions of the Redemption and the Kingdom.  We may well suppose that the views of the multitude were still less correct and perspicuous.  Some, perhaps, expected that Christ, as a prophet, would decide the ecclesiastical controversies of the age; [189:7] others, probably, anticipated that, as a Redeemer, he would deliver His countrymen from Roman domination; [189:8] whilst others again cherished the hope that, as a King, he would erect in Judea a mighty monarchy. [189:9] The expectation that he would assert the possession of temporal dominion was long entertained even by those who had been taught to regard Him as a spiritual Saviour. [190:1]