Outlines of Ecclesiastical History. B. H. Roberts

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СКАЧАТЬ like set treatises upon several points which he mentioned. When he delivered a precept, it was seldom that he added any proof or argument, still more seldom that he accompanied it with, what all precepts require, limitations and distinctions. His instructions were conceived in short, emphatic, sententious rules, in occasional reflections or in sound maxims. I do not think this is a natural, or would it have been a proper method for a philosopher or a moralist or that it is a method which can be successfully imitated by us. But I contend that it was suitable to the character which Christ assumed, and to the situation in which, as a teacher, he was placed. He produced himself as a messenger from God. He put the truth of what he taught upon authority. [I say unto you, swear not at all; I say unto you, resist not evil; I say unto you, love your enemies.] In the choice, therefore, of his mode of teaching, the purpose by him to be consulted was impression; because conviction, which forms the principal end of our discourse, was to arise in the minds of his followers from a different source, from their respect to his person and authority. Now, for the purpose of impression singly and exclusively, I know nothing which would have so great force, as strong, ponderous maxims, frequently urged and frequently brought back to the thoughts of the hearers. I know nothing that could in this view be said better than, Do unto others as ye would that others should do unto you; The first and great commandment is, Thou shalt love the Lord thy God; and the second is like unto it, Thou shalt love thy neighbor as thyself.—Christian Evidences—Paley.

      4. The Law Added to the Gospel.—The Mosaic Law never was considered, by those who understood it, "an everlasting covenant." It was given for a special purpose, and when it had accomplished that purpose, it was laid aside. We read in Galatians iii:8, that "the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed." From this it appears that the gospel was preached unto Abraham. In Hebrews (iv:2), Paul speaking of ancient Israel says: "For unto us was the gospel preached, as well as unto them [ancient Israel]: but the word preached did not profit them, not being mixed with faith in them that heard it." Not only then was the gospel preached unto Abraham, but also unto the children of Israel. Now let us go back to the third chapter of Galatians; for Paul having stated that the gospel was preached unto Abraham, asks this question (verse 19): "Wherefore then serveth the law?" (if the gospel was preached unto Abraham). "It was added because of transgression, till the seed" (Christ) "should come to whom the promise was made." Added? Added to what? Added to the gospel, which before that time had been preached unto Abraham, and also to ancient Israel. But the Israelites under Moses were unable to live the perfect law of the gospel. They were not strong enough to overcome evil with good, as the gospel requires, so a law of carnal commandments was "added" to the gospel—a law which breathed of the spirit of an eye for an eye, a tooth for a tooth—a law which was suited to their capacity. Paul, speaking of this subject in the same chapter of Galatians (verses 23–25), says: "Before faith came we were kept under the law, shut up unto the faith which should afterwards be revealed. Wherefore the law [the law of Moses] was our school-master to bring us unto Christ, that we might be justified by faith. But after that faith has come we are no longer under a school-master." From these passages of scripture we learn this: The gospel was preached unto Abraham, and also unto ancient Israel. The Israelites were unable to live the law of the gospel, hence a law of carnal commandments, known as the law of Moses was given as a school-master to bring them up to a higher law; Christ came and introduced that higher law—the gospel; explained its principles and pointed out the difference between it and the law of Moses. The gospel took the place of the law of Moses, which was laid aside, having fulfilled the object for which it was added to the gospel.—Lecture on Mission of Joseph Smith—Roberts.

      5. Neglect of Chronological Order in New Testament Narratives.—The four gospels narrate the principal events connected with our Lord's abode on earth, from his birth to his ascension. There must, therefore, be a general resemblance between them, though that of John contains little in common with the others, being apparently supplementary to them. Yet there are considerable diversities both in the order in which facts are narrated, and in the facts themselves. Hence the difficulty of weaving the accounts of the four into a continuous and chronological history. It is our decided conviction that all the evangelists have not adhered to chronological arrangement. The question then arises, have all neglected the order of time? Newcome and many others espouse this view. "Chronological order," says the writer, "is not precisely observed by any of the evangelists; St. John and St. Mark observe it most; and St. Matthew neglects it most."—Davidson—Biblical Literature.

      REVIEW.

      1. What followed the baptism of Jesus?

      2. What can you say of the order of the temptations? (Note 1).

      3. What was the commencement of Christ's ministry?

      4. What was the character of Christ's doctrine at this period?

      5. State how the gospel supplanted the law of Moses.

      6. Name the Apostles whom Jesus called.

      7. What was the first mission of the Twelve?

      8. What was the nature of the commission given to the Apostles?

      9. State the calling and commission of the Seventies.

      10. What can you say of the order of chronological events in the New Testament? (Note 5.)

      11. To what several circumstances did Messiah point as giving evidence of the divinity of his mission?

      12. Quote the passages of scripture cited in the text.

SECTION V.

       Table of Contents

      1. The Common People Hear Jesus Gladly.—The mission of Jesus was full of comfort to the poor. As one of the signs that he was the promised Messiah, he said to a delegation of John's disciples—"The poor have the gospel preached to them."^[43] He claimed to be anointed of the Lord to that work; and in doing it was fulfilling that which had been predicted by the prophets.^[44] He often reproved the rich, not merely because they were rich, however, but because of their pride and hypocrisy which led them to oppress the poor. In like manner he reproved the chief elders and scribes and Pharisees who loved fine clothing, and loved to receive salutations in the market places; who coveted the chief seats in the synagogues and the uppermost rooms at the feasts; who devoured widows' houses, and for a pretense made long prayers.^[45] This with a free reproof of their other vices and crimes brought upon him the enmity of the wealthy, and of the rulers of the people; but the common people heard him gladly.^[46] (See note 1, end of section.)

      2. Religious Jealousy—Political Fear.—Another thing which embittered the minds of the chief priests and elders against Jesus was religious jealousy. The numerous evidences of his divine authority, to be seen in his character and works, led many of the Jews to revere him as the Son of God. Especially was this the case after he raised Lazarus from the dead.^[47] They said: "If we let this man alone all men will believe in him; and the Romans will come and take away both our place and nation." It was religious jealousy that dictated the first half of the sentence; and political fear the rest. The Jews had but a precarious hold upon their political rights; already it had been intimated that Jesus was king of the Jews;^[48] and if the people should under a sudden impulse accept him as king, the result in their judgment, must be a loss of those political rights which the Romans permitted them to exercise. To allow Jesus, therefore, to continue preaching was dangerous to their supposed honors and privileges; and this consideration was sufficient to induce the leading men among all parties to plot against his life.

      3. СКАЧАТЬ