Yet it is still true that Thomas was an apostle; that it was the will of the Master that all nations should at once almost receive some knowledge of his Gospel; that the miraculous gift of tongues swept out of the way one of the greatest obstacles to missionary labor; and that St. Thomas had received the gifts of faith and charity to such a degree as enabled him to co-operate, to the utmost, with the graces of his work. And it is also true that, had not he and the others of the twelve been such as they were and accomplished what they did, the promises of Christ would have been unfulfilled, and the church have suffered from their failure to its latest day. But in that they were apostles, in that they did their work, the seed of the Gospel can scarcely fall, to-day, on soil which has not been already watered by the blood of martyrs, or among people in whom it has not, long ago, sprung up and brought forth fruit abundantly.
There were, however, in the case of St. Thomas, other and natural reasons why his work should have been so vast and his success so extraordinary. The facility of intercourse between the east and the west was far greater in his day than in our own. The successive conquests of Alexander had led him beyond the present western boundary of China. The Roman empire, at the beginning of our era, reached beyond the Euphrates, and the intimate connection of part with part, and the ease of intercourse between the imperial city and the farthest military outpost, can scarcely be exaggerated. [Footnote 152] Up to the seventh century, this unity continued to a great degree unbroken, and will account not only for the presence of the minister of Gondaphorus in Jerusalem and for the results which followed it, but for the diffusion and preservation of the traditions which have handed down those events to us.
[Footnote 152: De Quincey's Caesars. (Introduction.)]
Nor was this unity altogether that of conquest. Beyond the empire of Augustus lay the realms of Porus, of whom history relates that he held six hundred kings beneath his sway. Between these emperors there seem to have been two formal attempts at an intimate political alliance. Twenty-four years before the birth of Christ, an embassy from Porus followed Augustus into Spain, upon this errand, and another some years afterward met with him at Samos. In the reigns of Claudius, Trajan, Antoninus Pius, and succeeding emperors, the same royal courtesies were interchanged, and it was not until the Mussulman power, sweeping like a sea of fire between the east and the west, became an impassable barrier to either, that these relations had an end.
Nearly the same may be said of commercial unity. The trade in silk, from which substance the Seres, or Chinese, derived their name, was carried on between the Romans and that distant nation on no inconsiderable scale. Numerous caravans perpetually journeyed to and fro through the wilds of Parthia and along the southern border of the Caspian Sea; while the Erythrean, Red and Mediterranean waters glittered with sails from almost every land. The whole inhabited world (if we except this continent, the date of whose first settlement no one can tell) was thus providentially brought close together, and a higher degree of unity and association established between its different nations than had existed since the dispersion at Babel, or than has now existed for over twelve hundred years.
How vast an advantage to apostolic labor this unity must have been can easily be seen. While it removed almost entirely the difficulties of travel, it assured for the traveller both safety and good-will upon the way. While it conciliated in advance the people among whom they labored, it gave weight and human authority to the Gospel, when actually preached. And, when the church had been established and little colonies of Christians marked the track of the apostles, it enabled them to maintain a constant intercourse with their spiritual children by messengers or by epistles, and to keep watch and ward over the millions entrusted to their care.
Those prophetic traditions of a coming Saviour, which pervaded the east, as well as the south and west, also effected much toward the rapid spread and wide espousal of Christian truth. The origin of these traditions is shrouded in the mystery of an unchronicled antiquity. They may be attributed to the promise in paradise, to the transfusion of Mosaic teachings, or to direct revelation by means of pagan oracles. But that they existed, in a clear and well-defined prophetic form, is established beyond question; while that they were in the first instance of divine disclosure, it becomes no Christian to deny. The learned and contemplative minds of Asia especially delighted in this state of expectation. Sons of a soil whereon the feet of God had trodden in primeval days, the very atmosphere around them still throbbed with the echoes of that voice which walked in Eden in the cool of the day. The mountains that overlooked them had aforetime walled in the garden of the Lord from a dark and half-developed world. The deserts of their meditations lay like a pall above the relics of those generations to whom the deluge brought the judgment wrath of God. Children of Sem, the eldest son of Noah, it had been theirs to see, even more clearly than God's chosen Israel, the coming of the Incarnate to the world, as it was also theirs to win from heaven the first tidings of his birth through the glowing orient star.
Among the many forms which this tradition assumed, there is one so beautiful and so theologically accurate, that we cannot omit to cite it here. While the swan of Mantua, on the banks of father Tiber, chanted the glories of the golden age, a Hindoo poet, on the borders of the Ganges, thus painted to the wondering eyes of Indian kings the grand event in which the disorders and miseries of that present age should have an end:
"Then shall a Brahmin be born in the city of Sambhala. This shall be Vishnu Jesu. To him shall the divine scriptures and all sciences unfold themselves, without the use of so much time in their investigation as is necessary to pronounce a single word. Hence shall be given to him the name of Sarva Buddha, as to one who fully knoweth all things. Then shall Vishnu Jesu, dwelling with his people, perform that work which he alone can do. He shall purge the world from sin; he shall set up the kingdom of truth and justice; he shall offer the sacrifice; … and bind anew the universe to God. … But when the time of his old age draws nigh, he shall retire into the desert to do penance; and this is the order which Vishnu Sarva shall establish among men. He shall fix virtue and truth in the midst of the Brahmins, and confine the four castles within the boundaries of their laws. Then shall return the primeval age. Then sacrifice shall be so common that the very wilderness shall be no more a solitude. Then shall the Brahmins, confirmed in goodness, occupy themselves only in the ceremonies of religion; they shall cause penance, and all other graces which follow in the path of truth, to flourish, and shall spread everywhere the knowledge of the holy scriptures. Then shall the seasons succeed each other in unbroken order; the rains, in their appointed time, shall water the earth; the harvest, in its turn, shall yield abundance; the milk shall flow at the wish of those who seek it; and the whole world, being inebriated with prosperity and peace, as it was in the beginning, all nations shall enjoy ineffable delights." [Footnote 153]