profound submission which possessed the souls of those primitive Christians enabling them to say, no matter how their petitions were answered, whether in joy or sorrow, in smiles or tears, in riches or poverty, "Not my will, but thine, O Lord, be done." [97] Bishop Lightfoot, in his celebrated essay on the Christian Ministry, _Philippians_, pp. 200-205, 2nd edition, regards Episcopacy as the work of St. John. "By whom was the new constitution organised? To this question only one answer can be given. This great work must be ascribed to the surviving apostles. St. John especially, who built up the speculative theology of the Church, was mainly instrumental in completing its external constitution also, for Asia Minor was the centre from which the new movement spread." These words occur in his analysis of Rothe's views, with which Dr. Lightfoot substantially agrees. II. We have again in this twelfth chapter the record of a Divine deliverance. Herod, seeing that the Jewish authorities were pleased because they had now a sympathetic ruler who understood their religious troubles and was resolved to help in quelling them, determined to proceed farther in the work of repression. He arrested another prominent leader, St. Peter, and cast him into prison. The details are given to us of Herod's action and Peter's arrest. Peter was now making his first acquaintance with Roman methods of punishment. He had been indeed previously arrested and imprisoned, but his arrest had been carried out by the Jewish authorities, and he had been consigned to the care of the Temple police, and had occupied the Temple prison. But Herod, though a strict Jew in religion, had been thoroughly Romanised in matters of rule and government, and therefore he treated St. Peter after the Roman fashion: "When he had taken him, he put him in prison, and delivered him to four quarternions of soldiers to guard him; intending after the Passover to bring him forth to the people." He was delivered to sixteen men, who divided the night into four watches, four men watching at a time, after the Roman method of discipline.[98] And then, in contrast to all this preparation, we are told how the Church betook herself to her sure refuge and strong tower of defence: "Peter therefore was kept in prison; but prayer was made earnestly of the Church unto God for him." These early Christians had not had their faith limited or weakened by discussions whether petition for temporal blessings were a proper subject of prayer, or whether spiritual blessings did not alone supply true matter for supplication before the Divine throne. They were in the first fervour of Christian love, and they did not theorise, define, or debate about prayer and its efficacy. They only knew that their Master had told them to pray, and had promised to answer sincere prayer, as He alone knew how; and so they gathered themselves in instant ceaseless prayer at the foot of the throne of grace.