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LIBRARY OF THE THEOLOGICAL SEMINARY ° 
 
 PRINCETON, N. J. 
 
 PRESENTED BY 
 
THE MISSION OF THE COMFORTER. 
 
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 <Aogioq. SOS 
 
 MISSION OF THE COMFORTER, 
 
 THE 
 
 WITH NOTES 
 
 By JULIUS CHARLES HARE, MA. 
 
 RECTOR OF HERSTMONCEUX, ARCHDEACON OF LEWES, AND 
 LATE FELLOW OF TRINITY COLLEGE, CAMBRIDGE, 
 
 EDITED BY 
 
 E. H. PLUMPTRE, D.D., 
 
 PROFESSOR OF DIVINITY AT KING’S COLLEGE, LONDON; VICAR OF BICKLRY ; 
 PREBENDARY OF ST, PAUL’S. 
 
 London: 
 MACMILLAN AND OO, 
 AND NEW YORK. 
 
 1886. 
 
 All rights reserved. 
 
TO THE HONOURED MEMORY 
 
 OF 
 
 SAMUEL TAYLOR COLERIDGE, 
 
 THE CHRISTIAN PHILOSOPHER, 
 WHO THROUGH DARK AND WINDING PATHS OF SPECULATION 
 WAS LED TO THE LIGHT, 
 IN ORDER THAT OTHERS BY HIS GUIDANCE MIGHT REACH THAT LIGHT, 
 WITHOUT PASSING THROUGH THE DARKNESS, 
 THESE SERMONS ON THE WORK OF THE SPIRIT 
 ARE DEDICATED 
 WITH DEEP THANKFULNESS AND REVERENCE 
 BY ONE OF THE MANY PUPILS 
 WHOM HIS WRITINGS HAVE HELPT TO DISCERN 
 THE SACRED CONCORD AND UNITY 
 
 OF HUMAN AND DIVINE TRUTH. 
 
NOLTICL. 
 
 THE work of an Editor in such a republication as this is 
 little more than nominal, and but for the fact that it 
 appears as a companion volume to the edition of The 
 Victory of Faith, in which I have taken a somewhat 
 larger share, my name might well have been absent both 
 from title-page and cover. I am but too glad, however, 
 to associate myself with the memory of a teacher to whom 
 I owe much, and whose name and fame are dear to me, 
 and I welcome the opportunity which the demand for a 
 new edition gives me of expressing my thankfulness that 
 I was not mistaken in believing that many students, 
 both among the clergy and the laity, would welcome the 
 guidance which these discourses give them. Whatever 
 truth there may be, and I am the last to question that there 
 is much, in the thought that each generation of thinkers 
 in religion or philosophy has its own problems and diffi- 
 culties to face, and must, in the nature of things, look to 
 its own teachers and prophets to solve them, it yet remains 
 true that those which fall to the lot of the children are 
 best understood when we trace their evolution from 
 those which were encountered by ‘the fathers, and that 
 there can be no better training for those who have to 
 contend, as against the denials of unbelief or the exag- 
 gerations of superstition, for the “truth once delivered to 
 the saints,” than that which is given by tracing the stages 
 
vi NOTICE. 
 
 ee 
 
 of conflict and of victory through which the thinkers of the 
 generation that lies immediately behind us passed from 
 doubt to certainty, or, if not to certainty, to a confidence 
 which brought with it nearly the same streneth and the 
 same obligations. 
 
 I cannot close these few lines without remembering that 
 one of the greatest of those thinkers has, since the last 
 edition of The Mission of the Comforter was published, 
 been gathered to his rest, and that the names of Connop 
 Thirlwall and Julius Hare now live united in the 
 memories of men, as the men themselves were united, 
 during many years of their lives, in thoughts and counsels 
 and labours, and throughout by an unbroken friendship. 
 It is at once interesting and significant that the last 
 published words of the great Bishop of St David's, in 
 defending himself and others against the reproach of 
 belonging to a “Broad Church party,” * should have 
 shewn that the reverence which he felt for the intellect 
 and character of his friend was not impaired by the wear 
 and tear of time, or the separation caused by death, and 
 that, when he placed before his own mind and that of 
 others what seemed to him typical and representative 
 instances of the true temper of a wide and liberal 
 theology, he coupled together the names of Jeremy 
 
 Taylor and Julius Hare. 
 | i. Heer, 
 
 BickiEy VicaraGE, November 29, 1876. 
 
 * Contemporary Review for October 1876 (printed after the 
 Bishop’s death). 
 
-T- ae, 
 - 
 
 PREFACE. 
 
 TuEsE Sermons on the Mission of the Comforter were 
 preacht before the University of Cambridge in March 
 1840. My original intention was to point out, in the 
 concluding Sermon, how the work of the Comforter in all 
 its parts is fulfilled by His taking of the things of Christ, 
 and shewing them to us. But, to treat this subject ade- 
 quately, it would have been requisite to show how Christ, 
 as God manifest in the flesh, and as the Reconciler of 
 man to God, is, and ever has been, and ever must be, the 
 one Principle and Source of all life and of all light, both 
 collectively and individually, in His Church ; and such a 
 theme was far too vast for a single sermon. Indeed, 
 beside the inexhaustible fulness of this truth, when con- 
 templated in itself ideally, and in its relations to the 
 fallen state of man, and to the history of the Church, the 
 exposition of it would have led to a consideration of those 
 false notions of Christ’s personality, which regard Him as 
 the mere Founder of a system, whether morally or philo- 
 sophical, or religious, and place Him at the head of it, but 
 leave the system to work itself out through the impulse 
 it originally received. This would have superinduced 
 an examination of the most recent form of Socinianism, 
 the Straussian, which, ae denying the Son and the 
 
Vili PREFACE, 
 
 Spirit, has ended by denying the Father also, and has 
 rolled out of the chaos of Pantheism into the blank abyss 
 of Atheism. To contend against and to exterminate this 
 primary errour, under all its forms, by the assertion of the 
 divine personality of Christ, of the redemption and recon- 
 ciliation He has wrought for mankind, and of His abiding 
 presence in His Church through the Spirit glorifying 
 Him, and to establish these primary truths on irrefraga- 
 ble grounds, philological, historical, and philosophical, as 
 well as theological, is the great work of our age: and all 
 who are striving for the truth are bringing their contri- 
 butions of one kind or other for the erection of this 
 heavenly temple. It would be a blessed reward if any- 
 thing in this volume may in any way forward the carry- 
 ing on of this work. 
 
 To the Sermons I have appended a considerable body 
 of Notes. Several questions of theological and ethical 
 interest having been toucht on in them, as alone they 
 could be, cursorily and generally, I wisht to support the 
 opinions exprest by more definite arguments, and by the 
 authority of wiser men. As there is so much difficulty 
 and obscurity in the brief, pregnant verses, in which our 
 Lord declares the threefold work of the Comforter, I 
 thought it might be useful to give a sketch of the manner 
 in which those verses have been interpreted by the chiet 
 divines in the various ages of the Church, and that, if 
 this sketch were illustrated by extracts from those divines, 
 it might aid the theological student in forming an estimate 
 of the kind of light he may expect from the principal 
 periods in the history of Theology. or, while the 
 revived study of the theology of earlier ages, if carried on 
 critically, with a discernment of that which each age had 
 to effect toward the progressive unfolding of the truth, in 
 
PREFACE, ix 
 
 i een ee ee eee 
 
 its world-embracing highth and depth and breadth and 
 fulness, cannot be otherwise than beneficial; on the other 
 hand, if, as we have seen happen in a number of instances, 
 the end of this study is merely to make us repeat by rote 
 what was said in the fourth century, or in the fourteenth, 
 instead of becoming wiser, we shall become foolisher. 
 Even the swallow’s twitter and the sparrow’s chirp are 
 pleasanter than the finest notes of the mocking-bird. So 
 the merest truisms of our own age are better than the 
 truths of former ages, unless these are duly appropriated 
 and assimilated to the body of our thoughts. Our intel- 
 lectual food also, if it is to nourish and strengthen us, 
 must be thoroughly digested. They who complain of 
 this, and call it presumption if we exercise our under- 
 standings on the lessons handed down to us, and do not 
 receive them implicitly in reliance on the wisdom of our 
 teachers, might as rationally call it presumption in us 
 that we do not swallow our food, without allowing our 
 audacious teeth to masticate it, and our gastric processes 
 to separate the nutritive part from the excremental. For 
 such an unreasonable, spurious humility there is but one 
 natural home. They who swallow the theology either of 
 the Fathers, or of the Middle Ages, in the gross, find 
 themselves out of place in a Protestant Church; and while 
 they wish to revive the Church of the Middle Ages, and 
 confound faith with credulity, they are just fitted for the 
 surrender of their reason and conscience to the arbitrary 
 mandates of the Papacy. 
 
 In the course of the Notes several occasions presented 
 themselves for speaking on questions which have been 
 agitated in the controversies of the day; nor have I 
 shunned them. Above all I have felt it an especial duty 
 to call the attention of my readers again and again 
 
x PREFACE. 
 
 to the inestimable blessings of the Reformation, as 
 evinced in the expansion of theology, no less than in the 
 purification of religion. There are times indeed when 
 one may be willing to throw a veil over the faults and 
 sins of another Church; even as in the ordinary inter- 
 course of life one is willing, in the hope of better things, 
 to overlook much that may have been very reprehensible 
 inaneighbour. But if the neighbour challenges scrutiny, 
 if he reviles his betters, if he inveigles others to join him 
 in reviling them, he must bear the penalty which he 
 draws down on his own head. In like manner, now that 
 the battle of the Reformation is renewed, now that the 
 Reformers are attackt with unscrupulous ignorance and 
 virulence, now that the principles which animated them 
 are impugned and denied, now that the whole course of 
 events previously and subsequently, as well as at the time, 
 is strangely misrepresented and distorted, it becomes 
 necessary to defend the truth, not only by asserting its 
 majesty and repelling its foes, but also by carrying the 
 war into the enemy’s country. If it be put as a question 
 still hanging on the balance, whether our Church is a 
 true Church, or whether the Church of Rome is the 
 only true one, we must not allow false charity to 
 deter us from bringing forward the marks which prove 
 the Church of Rome to be in so many of its features 
 utterly antichristian. 
 
 Here it is right to state that the observations on the 
 development of Christian doctrine in Note G were 
 printed long before the publication of Mr Newman’s 
 work on that subject. Their purpose was to help the 
 reader in forming a correct notion on a matter, on which, 
 it seemed to me, very erroneous opinions had been pro- 
 mulgated in Mr Newman’s Sermon before the University 
 
PREFACE. Xl 
 
 of Oxford, and in the writings of some of his followers, 
 opinions caught up somewhat hastily and superficially 
 from certain German Romanists, without a clear percep- 
 tion either of their grounds or their tendencies, or even of 
 the truth they involved ; while the extraordinary infer- 
 ences drawn from them made the very word development 
 a byword of alarm with the opposite party. To Mr. New- 
 man’s recent work I have purposely avoided all reference. 
 Other occasions for speaking of it will arise, if indeed 
 there be any necessity of adding to what has already been 
 said by my brother-in-law, Mr. Maurice, in the Preface to 
 his Warburtonian Lectures, and by Professor Butler in 
 the excellent series of Letters which he has inserted in 
 the Irish Ecclesiastical Gazette. 
 
 Another object which I have kept in view more or less, 
 while collecting the materials for the Notes, has been to 
 furnish the theological student with a few hints or guide- 
 posts, so to say, when he enters into the region of German 
 theology; which many are wont to regard as a vast 
 wilderness peopled with “Gorgons and Hydras and 
 Chimeras dire.” That the views conveyed in Mr. Rose’s 
 denunciation were utterly erroneous, we were taught in 
 some measure by Dr Pusey in his answers, the most 
 valuable theologically of his writings. Ignorance how- 
 ever has not been silenced, and, when it is maledicent, is 
 sure to find a credulous auditory; and thus even Mr 
 Dewar’s worthless book is quoted and extolled as an 
 authority. That there is an enormous mass of evil, of 
 shallow presumption, of ostentatious folly, of wild ex- 
 travagance, in the German theology of the last half 
 century, I have no disposition to deny: nevertheless they 
 who know what has really been done in Germany since 
 the publication of Kant’s great work, must also know 
 
xii PREFACE. 
 
 that in Germany the mighty intellectual war of Chris- 
 tendom has been waged, and is now going on. If the 
 host of evil has become subtiler and more audacious, the 
 army of the faith has also become much stronger; and 
 able champions of the truth are continually raised up, 
 who defend the truth, not by shutting their eyes to its 
 difficulties, and hooting at its adversaries, but by calmly 
 refuting those adversaries, and solving the difficulties, 
 with the help of weapons derived from a higher philology 
 and philosophy. In the wish of introducing some of these 
 better German divines to the English reader, I have 
 availed myself of such opportunities as occurred for 
 inserting extracts from them, many of which, I trust, will 
 be found to justify the foregoing commendation. 
 
 Of recent English writers, the one with whose sanction I 
 have chiefly desired, whenever I could, here or elsewhere, to 
 strengthen my opinions, is the great religious philosopher, 
 to whom the mind of our generation in England owes more 
 than to any other man. My gratitude to him I have en- 
 deavoured to express by dedicating the following Sermons 
 to his memory; and the offering is so far at least appro- 
 priate, in that the main work of his life was to spiritualize, 
 not only our philosophy, but our theology, to raise them 
 both above the empiricism, into which they had long been 
 dwindling, and to set them free from the technical tram- 
 mels of logical systems. Whether he is as much studied 
 by the genial young men of the present day, as he was 
 twenty or thirty years ago, I have no adequate means of 
 judging: but our theological literature teems with errours, 
 such as could hardly have been committed by persons 
 whose minds had been disciplined by his philosophical 
 method, and had rightly appropriated his principles. So 
 far too as my observation has extended, the third and 
 
PREFACE. xi 
 
 fourth volumes of his Remains, though they were hailed 
 with delight by Arnold on their first appearance, have 
 not yet produced their proper effect on the intellect of the 
 age. It may be that the rich store of profound and 
 beautiful thought contained in them has been weighed 
 down, from being mixed with a few opinions on points of 
 Biblical criticism, likely to be very offensive to persons 
 who know nothing about the history of the Canon. 
 Some of these opinions, to which Coleridge himself has 
 ascribed a good deal of importance, seem to me of little 
 worth; some to be decidedly erroneous. Philological 
 criticism, indeed all matters requiring a laborious and 
 accurate investigation of details, were alien from the bent 
 and habits of his mind; and his exegetical studies, such 
 as they were, took place at a period when he had little 
 better than the meagre Rationalism of Eichhorn and 
 Bertholdt to help him. Of the opinions which he 
 imbibed from them, some abode with him through life. 
 These however, along with everything else that can justly 
 be objected to in the Remains, do not form the twentieth 
 part of the whole, and may easily be separated from the 
 remainder. Nor do they detract in any way from the 
 sterling sense, the clear and farsighted discernment, the 
 power of tracing principles in their remotest operations, 
 and of referring all things to their first principles, which 
 are manifested in almost every page, and from which we 
 might learn so much. There may be some indeed, who 
 fancy that Coleridge’s day is gone by, and that we have 
 advanced beyond him. I have seen him numbered, along 
 with other persons who would have been no less surprised 
 at their position and company, among the pioneers who 
 prepared the way for our new theological school. This 
 fathering of Tractarianism, as it is termed, upon 
 
ae PREFACE, 
 
 Coleridge well deserves to rank beside the folly which 
 would father Rationalism upon Luther. Coleridge’s far- 
 reaching vision did indeed discern the best part of the 
 speculative truths which our new school has laid hold on 
 and exaggerated and perverted. But in Coleridge’s field 
 of view they were comprised along with the complemental 
 truths which limit them, and in their conjunction and 
 coordination with which alone they retain the beneficent 
 power of truth. He saw what our modern theologians 
 see, though it was latent from the vulgar eye in his 
 days: but he also saw what they do not see, what they 
 have closed their eyes on; and he saw far beyond them, 
 because he saw things in their universal principles and 
 laws. 
 
 I know not whether I need remark that the Sermons 
 are of course complete in themselves, and that, though 
 the Notes are suggested by them, and are intended to 
 illustrate them, they are not meant to be read so as to 
 interrupt the argument of the text, but may more suitably 
 be reserved till afterwards. 
 
 HERsTMONCEUX, Whit-Tuesday, June 2d, 1846. 
 
 In republishing these Sermons on the Mission of the 
 Comforter, I have separated them from those which were 
 subjoined to them in the first edition ; and I have reserved 
 the overgrown Note in vindication of Luther for a volume 
 by itself. To the other Notes a few additions have been 
 made, of which the most important are extracts from 
 
PREFACE. bi 
 
 _——— ee 
 
 Stier’s admirable Exposition of our Lord’s Discourses. I 
 have also added an index, in compliance with wishes 
 exprest in several quarters. 
 
 My recognition that there is anything good in German 
 Theology, and my attempt to point out where that good is 
 to be found, have excited some vehement denunciations, 
 as I expected, from those who know nothing about it. 
 One of these I answered, in a Pamphlet, which the 
 conduct of my assailant led me to head with the words of 
 the Ninth Commandment. My answer was followed by 
 a reply in the next number of the English Review. But 
 when gross misrepresentations, after being thoroughly 
 exposed, are unretracted, and attempts are made to defend 
 them by shuffling evasions, no benefit can arise from the 
 continuance of such a controversy. May the Spirit of 
 Truth watch over our Church, and preserve us from all 
 the subtile temptations of the Father of lies! Never 
 were such temptations more deceptive than now: never 
 had he more emissaries stalking abroad. He lies in wait 
 at the door of every heart: he tries to creep in under the 
 guise of some holy feeling. Nevertheless let us hold fast 
 to the conviction that, though he is the Prince of this 
 world, yet he has been judged. 
 
 HERSTMONCEUX, November 12th, 1850. 
 
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CONTENTS. 
 
 SERMON TI. 
 
 THE IXPEDIENCY OF CHRIST’S DEPARTURE. 
 John xvi. 7. PAGE 
 
 Nevertheless I tell you the truth: it is expedient for you that I 
 go away. For if I go not away, the Comforter will not come to 
 you ; but if I depart, I will send Him to you. : ; aad 
 
 SERMON II. 
 
 THE CONVICTION OF SIN. 
 John xvi. 8, 9. 
 
 When the Comforter is come, He will convince the world of Sin, 
 and of Righteousness, and of Judgement; of Sin, because they 
 believe not in Me. : . : : : : ed 
 
 SERMON III. 
 
 THE CONVICTION OF RIGHTEOUSNESS. 
 John xvi. 8, 10. 
 
 When the Comforter is come, He will convince the world of Sin, 
 and of Righteousness, and of Judgement ; of Righteousness, because 
 I go to My Father, and ye see Me no more. ; ; oR. ho: 
 
 SERMON IV. 
 
 THE CONVICTION OF JUDGEMENT. 
 John xvi. 8, 11. 
 When the Comforter is come, He will Convince the world of Sin, 
 
 and of Righteousness, and of Judgement ; of Judgement, because 
 the Prince of this world is judged. . : A ; a LEO 
 
xVill CONTENTS. 
 
 SERMON V. 
 THE THREEFOLD CONVICTION OF THE COMFORTER. 
 
 John xvi. 8S—lI. PAGE 
 
 When the Comforter is come, He will convince the world of Sin, 
 and of Righteousness, and of Judgement; of Sin, because they 
 believe not in Me; of Righteousness, because I go to My Father, 
 and ye see Me no more ; of Judgement, because the Prince of this 
 
 world is judged. : . : , ° : . 138 
 Note A. 
 Analogies to the Expediency of Christ’s Departure. : . 183 
 Note B. 
 On John xvi. 13. Errours in our Translation from the use of a 
 Latin Version. How the Spirit will lead us to all Truth . . 186 
 Note C. 
 Christ’s exaltation consequent on His departure. His promise 
 to Peter. : é ‘ : : ° i . 193 
 
 Notes D, E, F. 
 Expediency of Christ’s departure with reference to the Apostles, 197 
 
 Note G. 
 
 Bearing of John xvii 7 on the Procession of the Holy Ghost.— 
 On the Gradual Development of theological doctrines.—Misuse of 
 Arguments from Metaphors. ‘ R . ‘ ¢, 208 
 
 Note H. 
 
 On John vii. 39. On the gifts of the Spirit prior and subsequent 
 to Christ’s Ascension.—On the exegetical value of the Fathers, of 
 the Reformers, of our Divines in the 17th and 18th centuries, of the 
 German Rationalists, and of the German Divines of the present day. 226 
 
CONTENTS. xix 
 
 Note I. PAGE 
 On John xiv. 15, 16,17. Change wrought in the Apostles by the 
 Spirit. : : ‘ : ; ‘ : . 286 
 Norte J. 
 On the expediency of Christ’s spiritual departure. ‘ . Ol 
 Norte K. 
 On the meaning of the name Paraclete. . . . . 309 
 Nore L. 
 On the meaning of éAéyxew in John xvi. 8. : . . 315 
 Nort M. 
 On the subjects of the Comforter’s conviction. . : . 330 
 Nore N. 
 On 1 Corinth. xiv. 24. On the meaning of rpopntevew, idiwrns. 
 On the dignity of Preaching. On Christian Expediency. . . 334 
 Note O. ; | 
 On Titus i. 9. ° : : . : : . 343 
 Norte P. 
 On the world as reproved by the Comforter. . . . 344 
 Note Q. 
 On the Conviction of Sin : catena of interpretations. On unbelief 
 as the parent of sin. . ; ‘ ; : ; . d47 
 Note R. 
 On the comfort of the Comforter’s reproof. : : . 373 
 Nore S. 
 
 On Plato’s expulsion of Poets from his Republic. . . 378 
 
xX CONTENTS. 
 
 Nore T. PAGE 
 On the excessive admiration of Power. : 3 : . 381 
 Note U. 
 On the necessity of living Righteousness. x ; . 392 
 Norte V. 
 On Plato’s views concerning Marriage. ‘ , : . 394 
 Nore W. 
 On the Comforter’s conviction of Righteousness. . : . 395 
 Note X. 
 On the moral effect of calamities. ‘ 4 : . 417 
 Nore Y. 
 On the conviction of Judgement. . ; : . 419 
 Nore Z, 
 Inefficacy of suffering to subdue sin. ‘ z d . 438 
 Nore A A. 
 Augustin on John xii, 31, ; ; : F . 439 
 Nore A B, 
 On the continual work of the Comforter. , \ . 440 
 Nore AC. 
 On the triple conviction of the Comforter. : ; . 443 
 Note A D. 
 
 The existence of witches not incompatible with the Judgement | 
 of the Prince of this world. . : : ‘ ° . 447 
 
THE MISSION OF THE COMFORTER. 
 
THE MISSION OF THE COMFORTER. 
 
 SERMON I. 
 THE EXPEDIENCY OF CHRIST’S DEPARTURE. 
 
 Nevertheless I tell you the truth: it is expedient for you that I go 
 away. For if I go not away, the Comforter will not come to you ; but 
 if I depart, I will send Him to you.—Joun xvu. 7. 
 
 THESE words, it will be remembered, stand in the middle 
 of that divine discourse, in which our blessed Lord, on 
 the eve of His crucifixion, endeavours to cheer and lift 
 up the hearts of His disciples, opening their eyes at the 
 same time to see further than they had ever yet lookt, 
 into the mysteries of the Kingdom of Heaven. In the 
 verses which follow, He goes on to declare what are to 
 be the workings of the Comforter here promist. The 
 whole passage, though it is not without difficulty, is a 
 rich treasure of the most precious truths, bearing both 
 on the deepest questions of doctrine, and on the practical 
 discipline of our hearts and lives. Therefore, knowing 
 no subject of wider and more lasting interest,—inasmuch 
 as its interest is coextensive with the Church of Christ, 
 
 and will last to the end of the world, while it comes home 
 Ss A 
 
2 THE MISSION OF THE COMFORTER. 
 
 to the conscience of every faithful member of that Church, 
 —I have thought that it might not be unprofitable to 
 call your attention, during the present Course of Sermons, 
 to this promise of the Comforter ; whose coming, as it was 
 to be so great a blessing to the immediate disciples of 
 our Lord, has in like manner been the source of infinite 
 blessings through all ages in the Church; and whose work 
 in the heart of every true believer has been the very same 
 which is set forth in the verses immediately after the text. 
 May He, who alone can, even the Comforter Himself, who 
 is the Spirit of Truth, teach me to discern the mysteries 
 of that grace, which He is ever pouring on the Church of 
 Christ! May He open my lips to speak the truth! and 
 may He carry that truth with power and with conviction 
 to your heart! 
 
 On that last evening, when the work, which the Son of 
 
 God had come down from heaven to perform, was drawing: 
 
 to its close, He tells His disciples of the heavy sorrows 
 and afflictions which were hanging over them. He tells 
 them, more plainly than ever before, of that greatest and 
 heaviest sorrow, that they were to be separated from Him, 
 —how He was about to go away, and how, whither He 
 went, they could not come, at least not fora time. He tells 
 them also of the tribulation and persecution which they 
 would have to endure in the world,—how the tume wus 
 coming when whosoever killed them would think he did 
 God service. But He does not tell them all this to the 
 end that their hearts should be troubled, that they should 
 grieve and faint at the thought of the trials which awaited 
 them. His words to His servants, who trust in Him and 
 love Him, are never meant to give pain. Though they 
 may be bitter in the mouth, they are always medicinal, 
 and, unlike the book eaten in the apocalyptic vision, turn 
 
THE EXPEDIENCY OF CHRIST’S DEPARTURE 3 
 
 to sweetness within. His purpose, in speaking to His 
 disciples of the sufferings which were to fall upon them, 
 was, that, when all came to pass according to His word, 
 they should not be offended and startled, go as to lose 
 their hold of the truth, but should remember how He had 
 told them of everything beforehand, and thus even in 
 their sufferings should find fresh proofs of His divine 
 wisdom and knowledge; so that, having their faith in 
 Him enlivened and strengthened more and more by every 
 trial, they might be of good cheer, and in Him might have 
 peace. With this purpose, in order that they might have 
 a sure hope to lean on, when danger was gathering round 
 and assailing them, He speaks to them again and again of 
 a great consolation and blessing which they were to receive, 
 of a Comforter, another Comforter, whom the Father would 
 give to them, and who would abide with them for ever. 
 This Comforter, He says to them, is the Sprret of Truth. 
 fle 1 the Holy Ghost, whom the Father will send in My 
 name; and He will teach you all things, and bring all 
 things to your remembrance, whatsoever I have said. to 
 you: and He will testify of Me. And so measureless 
 and priceless were the blessings which this Comforter 
 would bestow, that our Lord assures His disciples, it was 
 expedient for them, it was for their advantage, that He — 
 should go away: for unless IT go away, the Comforter 
 will not come to you; but, if I depart, I will send Him 
 to you. 
 
 No other words could kave exprest so strongly what a 
 rich and gracious and peerless gift that of the Comforter 
 was to be. For never was there any intercourse or com- 
 munion upon earth between man and man, the blessed- 
 ness of which could for a moment be compared with that 
 found by the disciples in the presence of their Lord. 
 
4 THE MISSION OF THE COMFORTER. 
 
 Although Jerusalem, with her priests and her doctors,— 
 the expounders of the Law which prepared the way for 
 Him, and the ministers of the sacrifices which foreshewed 
 Him,—would not listen when he wisht to gather them 
 beneath the wings of His love, the fishermen of Galilee 
 had listened to His call, had come to Him, and had found 
 shelter. As they had forsaken all for His sake, in Him 
 they had found far more than all. They had found shelter, 
 even as children find shelter beneath the guardian care 
 of their parents. They had found everything that a child 
 can receive from the wisest and most loving of fathers, 
 only of a more perfect kind, and ina higher degree,—help 
 in every need, relief from every anxiety and care, support 
 under every distress, consolation under every aftiction, 
 an abundant, overflowing supply for every want of body 
 and soul, of heart and mind. They came to Him for 
 food; and He gave them food wherewith to feed 
 thousands: yea, destitute as they were, and although 
 the wilderness was spread around them, He gave them 
 spiritual food wherewith to feed the whole world 
 through all the generations of mankind, and worldfuls 
 over and above. They complained to Him of the 
 fruitlessness of their labours, how they had toiled, and 
 toiled, and taken nothing; and at His word they drew 
 in such a draught that they were dismayed at their 
 success, and began to sink beneath its weight. They 
 cried to Him in their terrour at the storm which was 
 raging around them; and the winds and the waves. 
 were husht by the breath of His omnipotent word. 
 In Him they had the fulness of Truth and Grace and 
 Wisdom and Peace and Love, yea, the fulness of God, 
 dwelling with them, talking with them face to face, 
 bearing patiently with all their infirmities, upholding 
 
THE EXPEDIENCY OF CHRIS1T’S DEPARTURE, i) 
 
 a  — —eeeSeSSSESSSSSSSSSeFSF 
 
 them against their own frailties and perversities, warn- 
 ing them against all dangers, and, when through neglect 
 of His warning they fell, lifting them up again, strength- 
 ening their hearts and souls, pouring His light into their 
 understandings, and guiding and leading them onward in 
 the way of everlasting life. Time after time too they had 
 been taught by grievous experience, that safe and strong 
 and clear-sighted as they were by the side of their 
 Master, when away from Him they were still feeble 
 and helpless and blind. Yet, notwithstanding all this, 
 notwithstanding the blessings which the disciples were 
 daily and hourly receiving from the presence of their 
 Lord, notwithstanding the many sad proots they had 
 seen of their own ignorance and weakness when out 
 of His sight, still, such was the riches of the grace which 
 the promist Comforter was to bestow on them, that, 
 for the sake of obtaining that grace, it was expedient 
 for them, Jesus tells them, it was better for them, that 
 He should go away and leave them, so that the Com- 
 forter might come to them in His stead, and might dwell 
 with them and in them. 
 
 This must have sounded very strange in their ears. 
 They must have been unwilling and unable to believe it. 
 They could not but think at the moment, that no happi- 
 ness would ever be like the happiness they had found in 
 their daily communion with their Master,—that no calamity 
 could be like the calamity of being parted from Him. 
 Thus, when they heard His saying, sorrow jilled thevr 
 hearts. Therefore our Saviour enforces His words with 
 an unwonted strength of assurance: Nevertheless I tell 
 you the truth. He had always told them the truth. He 
 was full of truth ; and whenever He spake, truth was in 
 all His words. Nay, He was Himself the Truth, the 
 
b THK MISSION OF THE COMLPORTER. 
 
 eternal truth of God. Yet on this occasion, seeing their 
 sorrow, knowing how deep and bitter it must be, He 
 vouchsafed to give them a special solemn assurance, that, 
 as His words had always been true, so were they now, 
 and so would they who believed them find them, as they 
 had always found them to be. Incredible as it must 
 needs seem to them, vehemently as their hearts revolted 
 from the thought that anything could make amends to 
 them for the loss of their Master, still He told them the 
 truth: it was expedient for them, it was for their good, 
 for their great moral and spiritual good, that He should 
 go away, and that they should be separated from Him. 
 But how could this possibly be? How could it be for 
 the good of the disciples, that Jesus should go away, and 
 leave them to themselves? He had been everything to 
 them. He had raised them out of the ignorance, to which 
 they were born. He had taught them to know and to 
 worship God, as God had never been known and worshipt 
 by man,—to know him as the God of love, and to worship 
 Him in spirit and in truth. He had fed them with the 
 twofold bread of earthly and of heavenly life. He had 
 been their Guide, their Teacher, their Guardian, their 
 ever-present, all-sufficient Friend. All their hopes, all 
 their trust, all their thoughts, all their affections, all their 
 desires, were bound up in him. How could it be for 
 their advantage, that He should go away and leave them ? 
 Let us consider whether there is anything in the ordi- 
 nary relations of human life, that can help us to under- 
 stand this. If we look through those relations, the one 
 nearest akin to that in which the disciples stood to their 
 Master, is plainly that which was just now compared with 
 it, between children and their parents. He had been 
 everything to them, as parents are to their children; and - 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE. fi 
 
 they had lookt to Him, had trusted in Him, had east all 
 their cares upon Him, as children, without taking thought 
 for themselves, trustfully cast all their cares upon their 
 parents. Now, according to the divinely constituted 
 order of the world, the time, we know, comes for all chil- 
 dren, when their entire dependence and reliance upon 
 their parents must cease. The time comes, when they 
 must pass from under the eye of their parents, and walk 
 alone. And it is expedient for them that this should be 
 so. As it is expedient for children, that at first they 
 should be carried in the arms of their mothers, and that 
 then they should walk in leading-strings, or with some 
 other like support, and so should learn by little and little 
 to walk alone, and that for a long time they should do 
 everything in strict obedience, according to the commands 
 of their parents, as though they had no will of their own, 
 so, on the other hand, as they advance towards years of 
 discretion, it is expedient that the human helps, on which 
 they have been accustomed to lean wholly, should one by 
 one be taken away from them. Constant watchfulness 
 and directions are succeeded for a while by occasional 
 watchfulness and directions; commands are superseded 
 by counsel; and after a time we no longer have even the 
 counsel of our natural monitors, but are left to the exer- 
 cise of our own judgement, and to the advice of such 
 friends as the course of life may bring across our path. 
 Such is the order which God has appointed for the life of 
 man: and this order is expedient (A.) We know that it 
 must be so, seeing that He has ordained it; and we can 
 perceive moreover why it is so. Not because it is the 
 glory of man to have a will of his own, and to walk by 
 the light of his own understanding, beneath the supreme, 
 uncheckt sway of that will. A heathen indeed might say 
 
8 THK MISSION OF THE COMFORTER. 
 
 this, and might allege strong grounds for his assertion; 
 though even he, if he desired to walk rightly and stead- 
 fastly, would have subordinated his own understanding 
 and will to the manifestations of a higher Understanding 
 and a higher Will discernible in the institutions and be- 
 lief of his countrymen. But we have a revelation of the 
 perfect Wisdom and perfect Will of God. An atmosphere 
 of eternal Truth compasses us about. We are born in the 
 midst of it: we are taught to breathe it from our child- 
 hood: and the great aim and business of our lives should 
 be to bring our understanding and our will into harmony 
 with it, to set them at one with it. Far assuredly is it 
 from expedient that man should be left to the guidance of 
 his own dimsighted understanding, and to the sway of his 
 own headstrong will. But, as the reason why children 
 are bound to obey their parents with a full, implicit, un- 
 swerving obedience is, that their parents for the time 
 stand in the stead of God to them,—whence we further 
 perceive what is the rightful limit to that obedience, 
 namely, when the parent’s command is plainly contrary 
 to an express commandment of God,—as, I say, they who 
 know of no father but an earthly one, must obey that 
 earthly father, who is the author, supporter, and guardian 
 of their life—so, on the other hand, when they have been 
 taught to look up to Him who has vouchsafed to call Him- 
 self our Heavenly Father,—when they have been taught 
 to see His love, and to know His will,—it is expedient for 
 them that they should pass from under their complete 
 
 subjection to their earthly father, in order that they 
 
 may live more consciously and dutifully in the presence, 
 beneath the eye, and under the law of their Heavenly 
 Father. It is expedient for them that they should pass 
 from under the immediate control of their earthly parents, 
 
 .‘—a-2 7 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE. 9 
 
 not in order that they may do their own will, but that 
 they may do the will of God—that the shadow may give 
 place to the substance, the earthly type to the heavenly 
 reality,—in order that they may live more entirely by a 
 longer-sighted, further-reaching Faith. 
 
 Now the relation between the disciples and their 
 Divine Master was like that between children and their 
 parents in this among other things, that it was a relation 
 rather of sight than of faith; or at least of faith which 
 was wrapt up in sight, and which had not as yet un- 
 folded itself into distinct consciousness. The faith they 
 had hitherto been called upon to exercise, was not a 
 faith in One who was absent, but in One who was always 
 by their side, whom they saw with their eyes, and heard 
 with their ears, and who was daily working visible 
 wonders before them. Hence, their faith having never 
 been trained to see him when He was absent, and to 
 trust in Him when He was far off, it failed, as soon as 
 they were out of His sight. When He was upon the 
 mount, they were unable, through their unbelief, to heal 
 the boy who was possest by the evil spirit. When he 
 was asleep, they were afraid lest the sea should swallow 
 them up. And though they fancied that they loved Him 
 above all things, though they fancied that nothing could 
 ever lure or drive them away from Him, that they could 
 brave every danger, and bear every suffering, rather than 
 forsake Him, yet, no sooner did the soldiers lay hold on 
 - Him, than they fled. Such was the weakness of their 
 fancied strength: having never been tried, at the first 
 trial it gave way. Moreover their relation to their Lord 
 was like that between children and their parents in this 
 also, that, as they had ever found a ready, present help 
 in Him for all their wants, He stood in the place of God 
 
10 THE MISSION OF THE COMFORTER. 
 
 le eens 
 
 to them, as a father stands to his child. It is true, He 
 also was God. This however they knew not. They 
 did not regard Him as God, but much more as a man. 
 like, though far superior in power and wisdom, to them- 
 selves. Hence, as it is expedient that a child should 
 rise from a visible to an invisible Object of Faith, and 
 that his obedience to an earthly should be transfigured 
 into obedience to a Heavenly Father, so was it expedient 
 that the love and reverence which the disciples felt for 
 their earthly Lord, should be transfigured into love and 
 reverence for a Heavenly Lord,—for the same Lord, not 
 for a different. For the Comforter was to testify of 
 Jesus, was to bring all things to their remembrance what- 
 soever Jesus had said to them, was to glorify Jesus, was 
 to receive and shew them the things of Jesus. Still, 
 though, when Jesus departed from them, they were not 
 to go to a different Master,—though He who had been 
 their Master hitherto was to continue their only Master 
 unto the end,—yet to them, in their eyes, He was to 
 be different. He was no longer to be Jesus of Nazareth, 
 but Christ, the Eternal Son of God. 
 
 I have been likening the change, which befell the 
 disciples when their Lord was taken from them, to that 
 which happens when a child passes from under the 
 government and controll of its parents to the exercise 
 of self-government;and self-controll. This comparison, 
 it seems to me, may help us materially in understanding 
 how it was possible for that change to be expedient 
 for them, and by what process it was to become so. 
 Therefore we will dwell a little longer upon it, more 
 especially as it will give rise to some considerations 
 bearing closely on our position in this place. In the 
 case of the disciples the change was sudden and rapid, 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE. hl 
 
 and was completed at once. In the common journey 
 of life on the other hand, we all know, the transition 
 is very gradual. Years roll over our heads while it is 
 eoing on; and there are several stages in its progress. 
 Such is God’s gracious plan for fostering and maturing 
 the growth of His reasonable creatures. Such is the care 
 with which He has girt us round. “ Parents first season 
 us: then Schoolmasters Deliver us to Laws.” These 
 several stages however are not,—at least they ought not 
 to be—removals into a different region of life. They 
 ought not to be cut off one from another. Rather should 
 each succeeding state be an expansion of that which 
 went before, even as the bud expands into the blossom, 
 and as the blossom, after shedding its robe of beauty 
 expands into the fruit. At each step indeed we meet 
 with sundry temptations to reject and look back with 
 scorn on the past. Our vanity prompts us to do so being 
 flattered by the thought of our having recently achieved 
 an emancipation from a moral and intellectual bondage, 
 to which through our feebleness and helplessness, we 
 had been compelled to submit. The charms of novelty, 
 the fascination of the present moment, of our present 
 thoughts, of our present feelings, of our present circum- 
 stances, which acts almost overpoweringly upon weak 
 minds, to the extinction both of the past and the future, 
 would make us give ourselves up to that moment 
 altogether. Yet the only way in which we can make 
 head against the crushing tyranny of the present, is by 
 holding firmly to the past, to that which was living and 
 permanent in it, merely casting away what was outward 
 and accidental. That which has been the good spirit of 
 the past, should abide with us as a guardian angel 
 through life, manifesting itself more and more clearly to 
 
12 THE MISSION OF THE COMFORTER. 
 
 the soul, as we rise from one step to another. Then 
 alone will every change be expedient. 
 
 The first momentous change in a boy’s life is that 
 when he passes from under his father’s roof to school. 
 This is expedient and fitting in his case, in order that 
 he may be trained betimes for the habits and duties, the 
 energy and the endurance of active life, and in order 
 that he may learn to look upon himself, not merely as a 
 member of a family, but as bound by manifold ties to his 
 fellow-men ; so that the idea of a state, and of himself 
 as a member of the state, may gradually rise up within 
 him; while the instruction he receives teaches him to 
 connect himself in thought with all past generations, and 
 to view himself as a member of the human race, linkt 
 - by innumerable ties of obligation to those who have 
 gone before him, and bound to repay that obligation by 
 labouring for his own age, and for those who shall come 
 after him. In the other sex, whose duties through life 
 are to be mainly domestic, and who are not designed to 
 take part in political or professional activity, such a 
 separation from home is not desirable, unless under 
 peculiar circumstances. But for the healthy and manly 
 development of a boy’s character, in a rightful sympathy 
 with the nation he belongs to, it seems to be almost 
 indispensable, so that nothing short of a singular felicity 
 of circumstances can make amends for it; not indeed 
 unaccompanied with danger and difficulty, but for this 
 very reason necessary, as the training of Winter is to a 
 sapling, which is to grow into a noble tree, and to stand 
 the blasts of centuries. Although however it is expedient 
 for the boy to pass from his father’s house to school, 
 are not the feelings and thoughts, the affections and 
 principles, which animated and guided him when at 
 
THE EXPEDIENCY OF CHRISTS DEPARTURE. 13 
 
 home, still to animate and guide him at school? Most 
 pitiable would his lot be, if they did not. He would 
 have no affection, no reverence. His affection for his 
 schoolfellows can only be a transfer of a portion of that 
 which he has learnt to feel for his brothers; his reverence 
 for his master, a transfer of a portion of that which he 
 feels for his parents. And woe to him, if he does not 
 cherish that reverence, which many things will tend to 
 impair and destroy! One part of his life at school, 
 that which lies in his intercourse with his master, will 
 be altogether unprofitable to him and lost, nay, will be 
 hurtful, unfitting his soul for being a habitation of 
 reverent feelings through life. And still more certain 
 woe to him, if the impressions of his new companions 
 efface those of his home! Then, and through his whole 
 life, should the image of his parents and brethren be 
 enshrined in the sanctuary of his heart. Woe to him 
 also, if he forgets the principles which he imbibed at his 
 mother’s knees! If he clings to those principles, he may 
 maintain a steady course amid the temptations which 
 will beset him. Else he will drift along, like a fallen 
 leaf, the sport of every casual impulse, a moral and 
 spiritual vagrant. | 
 
 The next stage in the progressive unfolding of the 
 character, at least for the higher classes, according to the 
 institutions of modern Europe, is, we all know, when the 
 boy comes forth from the strict discipline and controll 
 of school, to complete that education which is to fit him 
 for the duties and struggles of active life, in some place 
 of study resembling this University. This is the stage, 
 which you, my young friends, have now reacht. You 
 have quitted the constant discipline of school, and that 
 course of study every part of which was prescribed to 
 
14 THE MISSION OF THE COMFORTER. 
 
 you by your master; and you have entered on a freer 
 “mode of life: you are left more to your own judgement 
 in the regulation both of your studies and of your conduct. 
 And this change also has been expedient for you. On 
 this point perhaps you would all readily agree with me: 
 at least you would allow and maintain that the change 
 has been a pleasant one. Possibly however the reason 
 why you think the change a pleasant one, may not be 
 exactly the reason why it is expedient for you to go 
 through it. Nay, your reason for deeming it pleasant 
 might rather, if we take a Christian point of view, be a 
 reason for deeming it inexpedient; so far namely as that 
 reason comes into play. For why are you glad of the 
 change? May I not say, to express the reason in a word, 
 you are glad, because it made you your own masters ¢ 
 Now this would indeed be a worthy reason for rejoicing, 
 if you had truly become your own masters,—if you had 
 acquired a greater dominion over your thoughts and 
 feelings and actions,—if those portions of your nature, 
 which ought to exercise supremacy over the rest, those 
 powers which, as belonging to the divine image within 
 you, constitute your real selves, your Reason, and your 
 Conscience, were become the lords of your being. But 
 if your ground for rejoicing is, that you have acquired 
 greater facilities for indulging an unreasoning and un- 
 reasonable will, for’ pampering every craving appetite, 
 and following every wayward desire, then, so far as this 
 has been the effect of the change, assuredly it has been 
 anything but expedient. It has been necessary: it has 
 been inevitable: but the very circumstances in your 
 situation which you would select as motives for rejoicing, 
 are those which you are especially called to contend 
 against and subdue. Nor would you, by such a change, 
 
VHE HX PEDIENCY OF CHRIST'S DEPARTURE. 15 
 
 have. become your own masters, but your own slaves. 
 Tt would have overthrown the legitimate, monarchal 
 constitution of your being, to set up the ochlocracy 
 within you in its stead. This however is the blessed 
 advantage afforded you by the institutions of this place, 
 that here you have many helps and encouragements to 
 train you for the exercise of self-covernment,—that you 
 have the guardian guidance and watchful superintendence 
 of persons of greater wisdom and experience, anxious to 
 steady you in the paths of good, and to preserve or call 
 you back from evil,—and that the whole system of our 
 daily life, while it allows you a certain degree of liberty, 
 imposes a certain degree of salutary restraint. I am 
 aware, there is much in the habits and spirit of the age, 
 and of your rank in society,—and you will probably find 
 much in some of your companions,—which has an 
 opposite tendency, and holds out pernicious temptations 
 to laxity and self-indulgence. But so much the more 
 does it behove you to cleave with grateful and dutiful 
 reverence to those protecting institutions and to that 
 guardian authority, which God has mercifully appointed 
 to uphold your frail strength at this critical season of 
 your lives. Indeed this is the peculiar advantage which 
 our universities have over those in other countries, that 
 they form a regular step in the progressive development 
 of freedom, a medium between the constraint of boyhood 
 at school and the absolute unconstraint of manhood in 
 the world. You are here in a sheltered creek, in which 
 you may practice yourselves in a boat of your own, before 
 you lanch out into the broad sea of life. But the greater 
 your advantages and privileges may be, the greater also 
 is your responsibility. The orderly and obedient habits, 
 which you learnt at home in your childhood from the 
 
16 THE MISSION OF THE COMFORTER. 
 
 a a ae 
 
 necessities and instincts of nature, and which were 
 imposed upon you at school by the authority of your 
 master, you should here impose upon yourselves. This 
 is of no little importance, even with regard to your 
 studies. If you would render them profitable, they should 
 be orderly, steadily pursued, and in a determinate course ; 
 which in this atomic age of literature, is more difficult 
 than ever before. But important as discipline is for a 
 strong and sound growth of the intellect, it is still more 
 important for that moral health and strength, whereby 
 you may be enabled to stand hereafter amid the assailing 
 temptations and tumult of the world. As the lessons in 
 the various rudiments of knowledge, which you have 
 learnt in former years, have become a substantial part of 
 your minds, and shape and mould your thoughts, without 
 any special act of reflexion or volition, and often without 
 any consciousness, so should your moral habits be in like 
 manner amalgamated with your moral nature, and should 
 unconsciously regulate and determine your conduct on 
 every, even the slightest occasion. Thus would the child 
 indeed be “father of the man:” and this would be the 
 true discipline and preparation for freedom ; which none 
 can enjoy outwardly, except he who has it in himself ; 
 and which consists in the orderly, harmonious, uncheckt, 
 unconstrained movement of the heart and soul and mind 
 in the path markt out for them by God. 
 
 We have been looking at several instances, in which 
 the changes, occurring in the ordinary course of our lives, 
 are in some measure analogous to that which befell the 
 Apostles when our Lord departed from their sight. In 
 each we have seen that the feelings and rules, which at 
 first are imprest upon us by present objects, are designed 
 to become living elements and principles in our hearts and 
 
THE EXPEDIENCY OF CHRISTS DEPARTURE. 17 
 
 minds; and that, when a sufficient time has elapst for the 
 inward principle to gain some degree of strength, the out- 
 _ward authority, which imposed and enforced the rule, is 
 taken away. Thus far therefore, with a view to this end, 
 it is expedient, abstractly, that these changes should come 
 to pass. Nevertheless in very many cases, we must make 
 the sad acknowledgement, that they do not prove ex- 
 pedient in fact. That which, according to the divine 
 purpose manifested in our institutions, was intended for 
 our good, does not produce the good it was meant to 
 produce. And why does it fail? It was expedient for 
 the Apostles that Jesus should depart from them, to the 
 end that what they had hitherto regarded with more or 
 less of a carnal eye, should become a living spiritual pre- 
 sence and power in their souls. But how was this effect 
 to be wrought? Was our Lord’s departure to produce it 2 
 The very thought of their loss cast them down, and filled 
 them with sorrow and dismay; and when they had been 
 separated from Him before, they had been taught the 
 lesson of their own weakness. Even after His Resur- 
 rection, although they had seen that wonderful proof that 
 the way to power and glory passes through suffering and 
 self-sacrifice—although our Lord Himself had expounded 
 the Scriptures to them, and shewn them how this had 
 been determined and revealed from the beginning,—and 
 although He had breathed the Holy Ghost into them, and 
 declared at the same time that the Kingdom which He 
 had come from the Father to establish, and which He now 
 sent them to establish, was one the great ordinance of 
 which was to lie in the remission of sins, and which was 
 only to be spread thereby,—still these things do not seem 
 to have accomplisht any decisive alteration in the frame 
 and temper of their spirits. On the day when our Lord 
 B 
 
18 THE MISSION OF THE COMFORTER. 
 
 was taken up into heaven, they had. not ceast to look for 
 the restoration of the visible kingdom of Israel. Nor can 
 we in the least conceive that the change was to be brought 
 about by any act of their own will, or by any process of 
 their own understanding. For it was their will and their 
 understanding that required to be changed and enlarged 
 and set free: and so far were they from being able to 
 effect this work by themselves, that they had withstood 
 every attempt to effect it, and had continued blind 
 beneath the light of those blessed words, which have 
 since opened the eyes of mankind. Assuredly, if the 
 disciples had been left to themselves, our Lord’s departure 
 would not have been expedient for them. Rather would 
 it have been like the departure of the living soul, after 
 which the body is motionless and powerless, and decay 
 and dissolution soon commence. The reason, our Lord 
 tells the disciples, why it was expedient for them that He 
 should go away, was, that, when He was gone, He would 
 send the Comforter to them; He would send them the 
 Holy Spirit of God, who would bring back to their re- 
 membrance whatever he had said to them, and would 
 lead them to the whole truth (8). For this reason, and 
 for this alone, His departure was expedient, which other- 
 wise would have been the greatest of calamities. 
 
 Hence, my friends, we may perceive the reason why 
 the changes in the course of our ordinary life, although 
 designed and fitted to be expedient, are so often the 
 contrary. The removal of the boy to school, of the youth 
 to the university, will not be beneficial, but very in- 
 jurious, unless the things which he had heard before 
 are brought to his remembrance and dwell in him; 
 unless, when the rule, and the authority which enforced 
 it, are taken away from over his head. the principle, 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE. 19 
 
 which was the spirit of that rule, comes forth as a living 
 law in his heart. No institutions and ordinances, how- 
 ever wise the end contemplated in them, and however 
 judiciously they may be adapted as preparatives to that 
 end, will work any good of themselves. They are only 
 means whereby the Spirit of God works good in those 
 who yield their hearts and wills to them. Great and 
 precious as are the benefits which the institutions of this 
 place are designed and fitted to bestow, you will lose the 
 most precious part of these benefits, the part which 
 would be the most lastingly salutary to your character, 
 unless you look upon them as a gift of God, as an 
 ordinance of God, as one of the means whereby the Spirit 
 of God would bring back to your remembrance the truths 
 which you were taught in your childhood,—as one of the 
 steps whereby He would gradually lead you to the whole 
 truth. 
 
 Through His mighty operation, we know, it was soon 
 proved that in this, as in all other things, Jesus did 
 indeed tell His disciples the truth, and that it was most 
 expedient for them that He should go away. The Book 
 of Acts is the proof that it was so; and no proof was ever 
 completer. Terrible as the blow was, overwhelming and 
 irreparable as the loss could not but seem to the natural 
 eye, that very loss was soon turned by the power of the 
 Spirit into their endless and inestimable gain. The 
 Master, whom they had lost, they found anew. But 
 they found Him, not as a mere man, with the infirmities 
 of the flesh, having no form or comeliness, to make men 
 desire Him. They found Him as God, as the Eternal, 
 Onlybegotten Son of God, sitting at the right hand of the 
 Father, governing all things with the power of the Father, 
 and at the same time as their Saviour and Redeemer, and 
 
20 THE MISSION OF THE COMFORTER. 
 
 as the Redeemer of all mankind. They found Him, 
 whom the Jews had crucified, made by God both 
 Lord and Christ (c). Greatly too as their Master was 
 changed and glorified in their eyes, scarcely less great 
 was the change which took place in their own hearts 
 and souls, in the bent and strength of their characters, 
 and in all their feelings and desires, when the promist 
 Comforter had come to them. The firy baptism of 
 the day of Pentecost consumed and purged away the 
 dross and weaknesses of their nature; and they came out 
 as silver refined and purified seven times by the fire. 
 Out of fearfulness, they were made bold; out of blindness, 
 they were enabled to see. Instead of being frightened, 
 and shrinking and hiding themselves, they now came 
 forward in the eye of day, and openly preacht Him 
 whom the Jews had crucified: and they rejoiced with 
 exceeding joy that they were counted worthy to suffer 
 for the name of Jesus. 
 
 Therefore was it expedient for the disciples that Jesus 
 should go away from them. And as it was expedient for 
 them, so through them has it been for mankind, and 
 in divers ways. For as, by the coming of the Comforter, 
 the Apostles were led to the whole truth, hereby they 
 were enabled to lay up those treasures of truth, which 
 have been the riches of all subsequent generations. 
 Through the coming of the Comforter were they seated 
 on their thrones, where they have been the examples, 
 the teachers, the guides of the Church for all ages (D). 
 Nay, if Jesus had not gone away from them, we see not 
 how the Gentiles would have been called into the Church. 
 So long as He remained upon earth, the earnest desire of 
 His disciples must needs have been to abide continually 
 within hearing of His blessed words. At the utmost 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE. 21 
 
 a eae 
 
 they would have gone forth from Him for a brief while, 
 to return anon into His presence; and thus their preach- 
 ing would have been confined, as it was during His life, 
 to Judea. Not till He was taken away from them, did 
 
 they learn to feel that He was with them, not merely in 
 Judea, but in every part of the world. So long as He 
 was living upon earth, He might give light to the country 
 round, like a beacon upon a hill. But it. was only from 
 His sunlike throne in the heavens, that He could pour 
 light over every quarter of the globe. It was only from 
 thence that His voice could go forth throughout all the 
 earth, and His words to the end of the world. It was only 
 when He was lifted up, that He could draw all men to His 
 feet. Then alone could the foundations of His Church be 
 laid so deep and wide, that ali nations could be gathered 
 into it (2). 
 
 Thus there are several arguments, which, even when 
 we are judging by the light of our own understanding, 
 guided by the analogies of human life, and by the events 
 which actually ensued, may satisfy us that it was indeed 
 expedient for the disciples that Christ should go away 
 from them. It was expedient for them, because it is 
 expedient that men’s hearts should be trained and dis- 
 ciplined by hardships and sufferings and afflictions ; be- 
 cause it is expedient that they should learn to live by 
 faith in Him who is unseen (F); because moreover it was 
 expedient, in order to their fulfilling the counsel of God, 
 and spreading the glory of His salvation, that they should 
 not be confined to a single country, but should go abroad 
 among the nations, branching, like the river which flowed 
 out of Paradise, and compassing all lands. Thus much 
 we may easily discern. We can discern too that the 
 power, whereby the great loss sustained by the Apostles 
 
2? THE MISSION OF THE COMFORTER. 
 
 wag turned into their greater gain, did not lie in them- 
 selves, but came to them from a higher source, even from 
 the Comforter whom Jesus sent to them. Through the 
 working of that Comforter, the manifold afilictions, which 
 would otherwise have stunned and crusht them, became 
 the means of purifying and elevating their hearts. 
 Through the working of that Comforter, they lived 
 thenceforward a higher life, by faith in Him, whom they 
 had seen with their eyes, whom they had lookt upon, and 
 their hands had handled, and whom they now knew to 
 have sat down at the right hand of God. Through the 
 working of that Comforter, they received boldness and 
 wisdom to go forth over the earth, preaching with 
 tongues of fire, kindling the hearts of the nations, con- 
 founding the wise and the mighty, and bringing to 
 nought whatever was then establisht on the thrones of 
 power and knowledge. 
 
 But our Lord’s words are, For, if I go not away, the 
 Comforter will not come to you ; but, if I depart, L will 
 send Him to you. In these words there is a depth of 
 meaning far beyond what we have yet attained to: but 
 they are words which we must not approach, except with 
 humble and reverent awe, taking off the shoes in which 
 we are wont to walk along the highways and byways of 
 human thought. For they relate to the mysteries hidden 
 in the bosom of the Godhead, to the part which the 
 several persons in the ever-blessed Trinity bear in the 
 gracious work of our Redemption. From other passages 
 of Scripture, as well as from the text, we learn that the 
 gift of the Holy Ghost was connected in some mysterious 
 manner with the completion of Christ's work upon earth. 
 Thus St John, in a former chapter (vii. 39), says, with 
 reference to the promise that the Spirit should be given 
 
THE EXPEDIENCY OF CHRISTS DEPARTURE. 25 
 to such as believe in Christ, the Holy Ghost was not yet 
 given, because Jesus was not yet glorified: which agrees 
 exactly with what we read in our text, that, if Jesus had 
 not gone away, the Comforter would not have come. If 
 we endeavour to understand the whole process of our 
 Redemption, so far as it is set forth in Scripture, it would 
 seem to have been ordained in the eternal counsels of 
 God, manifested as they are, and must needs be, to us 
 under an order of succession, that the sacrifice of Christ 
 should be offered up,—that the full victory over sin, 
 under every form of assailing temptation, should be 
 gained by Christ in behalf, and as the Head and Repre- 
 sentative of all mankind,—before those special gifts of 
 the Holy Ghost, which were to be the glory and the 
 blessing of the New Dispensation, were poured out of the 
 treasury of Heaven. Such appears to have been the order 
 appointed in the counsels of God: for such was the order 
 in which the events took place. Such too was the order 
 of the prophetic announcement. The Messiah was to go 
 up on high, and to lead captivity captive, and then to 
 recewe gifts for men, that the Lord God should dwell 
 among them. Accordingly, when the fulfilment was 
 come, St Peter, in his sermon, declared that Jesus, being 
 exalted by the right hand of God, and having received the 
 promise of the Holy Ghost from the Father, had shed forth 
 what the people on the day of Pentecost saw and heard. 
 Moreover we find, in the verses immediately after the 
 text, that a main part of the lessons which the Comforter 
 was to teach, related to facts which did not receive their 
 full accomplishment, until our Lord ascended into heaven 
 Indeed the great purpose of the mission of the Comforter, 
 it would appear from those verses, was to deciare the 
 whole scheme of salvation to mankind, to reveal it in all 
 
24 THE MISSION OF THE COMFORTER. 
 
 its fulness to their understandings, and to graft this 
 knowledge as a living, sanctifying reality in their hearts ; 
 so that, were it only on this account, the completion of 
 Christ’s work would be an indispensable preliminary to 
 the mission of the Paraclete, who throughout this passage 
 is spoken of as proceeding, not from the Father only, but 
 from the Father and the Son (G). 
 
 Many gifts of the Holy Ghost had indeed been already 
 bestowed on man, even under the old Covenant; above 
 all, the gift of prophecy, whereby holy men of God spake 
 as they were moved by the Holy Ghost (2 Pet. 1.21). So 
 too it was declared of John the Baptist, that he should be 
 filled with the Holy Ghost even from his mother’s womb. 
 And our Saviour Himself, in one of the passages above 
 referred to, says to the disciples, 1 will pray to the 
 Father ; and He will give you another Comforter, that 
 He may abide with you for ever, even the Spirit of Truth ; 
 whom the world cannot receive, because ut seeth Him not, 
 nor knoweth Him: but ye know Him; for He dwelleth 
 with you, and shall be in you. The disciples are here 
 told that they already knew the Comforter. He was 
 already dwelling with them; for they had already 
 received several gifts, which none can receive except from 
 the Holy Ghost. But the gifts they had hitherto received, 
 like the gifts which had proceeded from Him during the 
 earlier dispensation, were in the main external, such as 
 
 the power of working miracles (H). The higher gifts of — 
 
 the Holy Ghost—that transforming power of faith, which 
 nothing can awaken except a lively insight into the 
 sacrifice and mediation of the Saviour,—and those 
 spiritual graces whereby the life of Christ is fashioned in 
 our souls,—had not yet been vouchsafed to them. The 
 
 Holy Ghost from that time forward was to come down, * 
 
THE EXPEDIENCY OF CHRIST’S DEPARTURE. 25 
 
 as He came down at the baptism of Jesus, like a dove, 
 and to abide upon the souls of those who believe in 
 Christ. He was to come to them, and to dwell in them, 
 converting their earthly tabernacles into living temples 
 of God (1). 
 
 At all events such is the order in which the work of 
 our regeneration must now take place. We must be 
 buried by baptism into the death of Christ, before we can 
 rise again in newness of life. We must be justified 
 through faith in the death of Christ, before we can be 
 sanctified by the indwelling of His Spirit. The Spirit of 
 sanctification is only given to those who have already 
 been washt from their sins in the all-purifying blood of 
 the Lamb. 
 
 Hence even at this day there are many, for whom it is 
 expedient that Jesus should go away from them, and for 
 the selfsame reason for which it was expedient that He 
 should go away from His disciples. Perhaps | might say 
 that even at this day there is no one for whom this is not 
 expedient, or at least for whom it has not been so at some 
 period of his life. For we are all of us, even those who 
 have been brought up with the greatest wisdom, and the 
 most diligent culture of their religious affections, far too 
 apt to look at Jesus Christ in the first instance, in the 
 same light in which the disciples mostly lookt upon Him, 
 while He was with them in the body, as a man like our- 
 selves, a perfect man indeed, but still a mere man, who 
 came to teach us about God, and the things of heaven, 
 and the way of attaining to them, and to leave us an 
 example, that we might follow His steps. We read the 
 story of His life in the Gospels; and even our natural 
 hearts are struck and charmed by the surpassing beauty 
 of His character, by His purity, His meekness, His 
 
26 THE MISSION OF HE COMFORTER. 
 
 patience, His wisdom, His unweariable, self-forgetting 
 activity in every work of love. In our better and more 
 serious moments, when the Bible is in our hands, or when 
 we have been stirred by some eloquent picture of the 
 graces manifested in His life, we wish to be like Him, to 
 do as He did, to obey His commandments, at least a part 
 of them, the part which requires the least selfsacrifice 
 and selfdenial. All the time indeed we may be in the 
 habit of acknowledging with our lips that Christ is God, 
 not merely in the public profession of the Creed, but 
 
 whenever our conversation turns upon religion, and when- | 
 
 ever we bring the question distinctly before our minds. 
 Yet we scarcely think of Him as God. We little think 
 what that acknowledgement means or implies. Our 
 thoughts are solely fixt on the excellence of His human 
 character: and inasmuch as we admire Him, and wish to 
 be like Him, we fancy we may take rank among His true 
 disciples. Nay, we even begin to fancy that we have 
 something in common with Him, that our admiration 
 renders us ike Him. Thus we glorify human nature for 
 Christ's sake; and we glorify ourselves as sharing the 
 same nature with Christ. Meanwhile we think little of 
 His death, except on account of the virtues which He 
 manifested before His judges and on the cross. Now he 
 who thinks of Christ in this manner, if he happens by 
 nature to be of a kindly disposition, may at times really 
 try to imitate Him, even as he might try to imitate any 
 other good or great man in history. At times, when 
 brought more immediately and consciously into Christ's 
 presence, by hearing or reading about Him, such persons 
 may be kindled to a longing, and even to an effort, to 
 resemble Him. There are many such persons in the 
 world: there are many assuredly in this congregation. 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE. 
 
 Li) 
 a 
 
 Among the young, especially in the educated classes, this, 
 or something like it, is the ordinary state of feeling with 
 regard to the Saviour. Yes, my young friends, I feel 
 confident that there are many, very many amongst you, 
 who think of our blessed Lord after this fashion, who 
 admire and revere and love the peerless graces of His 
 character, who would rejoice at times to enrich your own 
 character with a portion of those graces, but who have 
 no lively consciousness that Christ is your God, that He 
 is your Saviour, that He died for your sins to bring you 
 to God,—who do not feel that you need His help, who 
 never seek to enter into a living communion with Him, 
 nay, who have no conception what can be meant by such 
 a communion. Accustomed as you are to contemplate 
 the noblest and fairest examples of humanity, that His- 
 tory and Poetry have set up for the admiration of man- 
 kind,—accustomed to meditate on the brightest intuitions 
 wherewith Philosophy has solaced her journey through 
 the wilderness of logical speculation,n—you are wont. to 
 think of the virtues exhibited in the life of Jesus of 
 Nazareth, as of the same kind, only superior in degree, 
 purer and more perfect. Now this fair ideal of excellent 
 humanity may indeed be a blessing to you for a time, a 
 light to your understandings, and a joy to your hearts,— 
 asthe contemplation of all virtue, of whatsoever is lovely 
 and noble, will ever be to a genial and generous spirit. 
 Were you living in a happy island, in an Elysium, where 
 Sin was not, and did not cast her shadow, Death,—were 
 there no evil spirit lurking in your own hearts, and ever 
 and anon rising and shaking himself, and shattering the 
 brittle crust with which amiable feelings and conventional 
 morality may have covered them over,—were there no 
 herd of evil spirits howling and prowling on every side 
 
28 THE MISSION OF THE COMFORTER. 
 
 around you, tearing the vitals of society, mangling every 
 soul they can seize, while others more craftily put on the 
 mask of pleasure and gain and honour, and use every art 
 in fawning on our self-love,—in a word, had you no im- 
 mortal souls slumbering beneath the painted sepulchre of 
 mortality, were you not made in the image of God, and 
 fallen from that image, were you the mere insects of time, 
 then indeed it might be sufficient for you to bask in 
 the light of an earthly sun. But the light of that sun will 
 pass away from you: the vapours of sin will hide it from 
 your sight: the glaring lights of the world will draw you 
 afar from it: and ere long you will find a night of thick 
 impenetrable darkness spread over you and around you, 
 unless you have a living faith in the Sun of Righteous- 
 ness, whom neither light nor darkness can conceal, and 
 who shines all the brighter upon the soul when every- 
 thing else seems cheerless and hopeless. 
 
 For all such persons who have no other knowledge of 
 Christ, no other faith in Him, than that which I have just 
 been describing, it is most expedient that Jesus should go 
 away from them. It is expedient for them that the man 
 Jesus, the fair ideal which they have formed of perfect 
 wisdom and virtue, which has shone as an example before 
 them, and which they have fancied themselves able to 
 follow, should pass away from their minds,—that they 
 should feel its inadequateness to strengthen what is weak 
 in them, and to supply what is wanting,—in order that, 
 by the teaching of the Spirit, opening their eyes to behold 
 their own wants and those of all mankind, they may be 
 led to seek Jesus and to find Him, no longer as a mere 
 Teacher and Example, but transfigured into their God 
 and Saviour and Redeemer. It is expedient for them 
 that some great calamity, be it what it may,—some crack, 
 
THE EXPEDIENCY OF CHRIST'S DEPARTURE 29 
 
 —_— 
 
 through which they may look into their own souls, and 
 into the soul of the world,—should befall them,—if so be 
 they may learn thereby that no human virtue can uphold 
 them, no human wisdom comfort them, and may thus be 
 brought to seek a Divine Saviour and a Divine Com- 
 forter (J). So long as they regard Jesus, whether con- 
 sciously or unconsciously, as a mere man, they will fancy 
 that something approaching at least to His excellence will 
 be attainable by man. Hence they will be content to 
 walk by their own light, to lean on their own arm, to 
 trust in their own strength; and they will not open their 
 hearts to receive the true comfort of the Holy Ghost. 
 We must feel our need of a Comforter, as the Apostles 
 did when bereft of their Lord, before the Comforter Him- 
 self can be a Comforter to us. We must be brought to 
 acknowledge our weakness, our helplessness, our sinful- 
 ness,—not merely our own personally, which, if others 
 have surmounted theirs, might also be surmounted by us, 
 —but that of our nature, of our whole fallen race, which, 
 as such, we shall understand to be irremediable by any 
 exertions of our own,—before we can pray earnestly for 
 strength and help and purity from above. That is to say, 
 we must lose Christ as a man, to regain Him as God. 
 We must turn from His life to His death, and to the 
 meaning and purpose of that death, not merely as 
 exhibiting the consummation of human patience and meek- 
 ness, but as fore-ordained by God from the beginning to 
 be the central act in the history of mankind. We must 
 learn to know and feel how that death was borne for our 
 sakes, and for the sake of all mankind, to deliver us from 
 the bondage of sin, to bring us out of the dark dungeon of 
 our carnal, selfish nature, into the light and joy and peace 
 and love, which flow for ever from the face of God. We 
 
30 THE MISSION OF THE COMFORTER. 
 must learn to perceive how totally different Jesus, even 
 in his human nature, as the Son of Man, was from all the 
 rest of mankind; how He alone was pure and holy and 
 without sin; how in Him alone the fulness of the God- 
 head dwelt. Ina word, we must seek through faith to be 
 justified by the blood of Christ, and, casting off all preten- 
 sions to any righteousness of our own, to put on His 
 perfect righteousness: and then the Spirit of God, the 
 Comforter, who is the Spirit of Truth, will come and 
 dwell in our hearts, and purify and sanctify them, so 
 that they shall become living temples of God. 
 
 : 
 : 
 : 
 
‘ 
 
 SERMON It. 
 THE CONVICTION OF SIN, 
 
 When the Comforter is come, He will convince the world of Sin, and 
 of Righteousness, and of Judgment: of Sin, because they believe not in 
 Me.—JouHN xvi. 8, 9. 
 
 Iv my former sermon I began to speak to you concerning 
 the mission of the Comforter, whom our Lord, on the 
 evening before His crucifixion, promist to send to His 
 disciples, and whose coming was to be so great a blessing, 
 that it was for their advantage that He should leave 
 them, in order that the Comforter might come to them in 
 His stead. We considered how it was possible that this 
 should be; and we found that, according to the divinely 
 constituted order of human life, it is wisely and benefi- 
 cently appointed that the outward helps and supports, by 
 which in the first instance we are guided and upheld, 
 should be taken away from us one by one, to the end 
 that we may learn to live more and more by faith in that 
 which is invisible, trusting and leaning, not on our own 
 
 strength of understanding or of will, but on the wisdom 
 and power of the Spirit of God. We then endeavoured 
 
 to discern, so far as we may by the light of Scripture, 
 how and why, according to the counsel of God, the send- 
 ing of the Spirit was ordained to be consequent upon the 
 
32 THE MISSION OF THE COMFORTER. 
 
 departure of the Son, so that the Son should return to 
 His heavenly throne at the right hand of the Father, 
 before the Holy Ghost came down in that special, 
 more abundant outpouring, which was to be the power 
 and the glory of the Christian dispensation. And we 
 were led in conclusion to mark how the same evangelical 
 order still prevails in the spiritual life of individuals, how 
 we are still over-apt in the first instance to fix our thoughts 
 on the mere humanity of our Lord, and how in such 
 cases it is still expedient and necessary that we should 
 lose the Man Jesus, so that we may be led by the Spirit 
 to acknowledge and worship Christ, the living God. As 
 it is necessary that the trust in human righteousness, in 
 human virtue, in human strength, not merely in our own, 
 but in that of our whole fallen race, should be stript from 
 the soul, before it can be clothed anew in the divine 
 righteousness of Christ,—and as no man is sanctified by 
 the Spirit of Christ, until he has been justified by the 
 righteousness of Christ,—in like manner it was the will 
 of God that Christ should die for our sins, should rise 
 again for our justification, and should go up into heaven, 
 before our souls could be lifted up by His Spirit from 
 earthly things to heavenly, and enabled to enter with 
 Him into the presence of the Almighty Father. 
 
 Thus do all the Persons of the Ever-blessed Trinity 
 vouchsafe to take part in the gracious and glorious work 
 of our Salvation. The Father sent the Son to die for us. 
 The Son became Incarnate in the Form of a Man, to 
 deliver man from his sins, and to bring him to God. He, 
 the Firstborn of the whole Creation, became the Firstborn 
 of His Church, and went up into heaven to be the Head 
 and Ruler of that Church: and to that Church He, in the 
 unity of the Father, gave, and evermore gives His Spirit, 
 
THE CONVICTION OF SIN. 35 
 
 to be the Source of her life and power, of her faith and 
 wisdom and holiness. Upon that Church the Spirit 
 bestows all the graces of the Kingdom of Heaven, 
 sanctifying that blessed Communion of the Faithful, who 
 have found the forgiveness of their sins through the 
 Atoning Sacrifice of the Saviour. But the Spirit is not 
 merely the Spirit of Holiness to those who are in the 
 Church: He is also the Spirit of Power, whereby the 
 Church is strengthened for her warfare against the 
 world: and only through the help of the Spirit has the 
 Church been enabled to carry on that warfare, and to 
 bring the world to the obedience of faith. Indeed it is 
 only through the power of the Spirit, that the power of 
 the world has been overcome in any single soul. It is 
 only through the working of the Spirit, that any one 
 has ever been brought to the knowledge of Christ as his 
 Saviour. As none can come to the Father except through 
 . the Son, so none can own in his heart that Jesus Christ is 
 God, except through the conviction wrought in him by 
 the Spirit of God, the Comforter. 
 
 The manner in which this conviction was and still is 
 to be wrought, and the several steps in the process by 
 which the Gospel was to confute the wisdom and to cast 
 down the pride of the world, are declared by our Lord 
 in the verses which follow immediately after His promise, 
 that, when He had departed, He would send the Com- 
 forter to His disciples. And when He is come, He will 
 convince the world of Sin, and of Righteousness, and of 
 Judgement ; of Sin, because they believe not in me; of 
 haghteousness, because I go to My Father, and ye see me 
 no more; of Judgement, because the Prince of this world 
 as gudged. These words are not indeed designed to set 
 forth the whole working of the Spirit in the Church. 
 
 C 
 
34 THE MISSION OF THE COMFORTER. 
 
 eee ey ee ee re 
 They do not speak of the gifts which are bestowed on all 
 such as come in sincerity of heart to Christ. They do 
 not speak of that holiness, which is the peculiar gift of 
 the Spirit of Holiness. They do not speak of those 
 excellent fruits of the Spirit, which are enumerated by 
 St Paul—of that love and joy and peace and longsuftfer- 
 ing and gentleness and kindness and good faith and 
 meekness and temperance, which are the sure growth of 
 all such trees as are planted by the Spirit of God. Our 
 Lord is speaking mainly with reference to the help which 
 the disciples were to receive from the Comforter in their 
 warfare against the world. Having told them of the 
 violent opposition and persecution they would have to 
 encounter, He goes on to tell them of the assistance they 
 were to receive from the Paraclete, who was to be their 
 Comforter, their Advocate, their Patron and Guardian 
 and Protector (K), who was to speak through their 
 mouths, and with whose living sword they were to 
 conquer the world, as the commanders of the great army 
 of faith: When He is come, He will convince the world of 
 Sin, and of Righteousness, and of Judgement. Thus 
 these words declare the threefold operation by which the 
 Church was to subdue the world, to cast down the strong- 
 holds of its enmity to God, and to prepare it for receiving 
 the adoption of grace. But inasmuch as we are all born 
 in the world,—inasmuch as by nature we all have that 
 carnal heart, which is enmity against God, which needs 
 to be subdued in every one of us, and which, even when 
 subdued, is never wholly eradicated,—hence the warfare 
 of the Church against the world was not to be transient, 
 but permanent, was not to be carried on merely against 
 those who lie beyond her limits, but was to be waging 
 perpetually, more or less, against the spirit of the world 
 
THE CONVICTION OF SIN. 3D 
 
 in the hearts of all her members. Nor has any man ever 
 been brought to a thorough reception of the grace of the 
 Gospel, until he has been convinced of Sin and of Right- 
 eousness and of Judgement by the Spirit of God. Nay, 
 so long as the world retains any hold on our hearts, so 
 long as there is any evil root of carnalmindedness in 
 them, so long do we need the aid:of the Spirit, to convince 
 us again and again of Sin and of Righteousness and of 
 Judgement. 
 
 In these words, by which our Saviour describes the 
 operation of the promist Comforter, I have thought it 
 advisable to adopt the reading given in the margin of 
 our Version, supported as that reading is by the general 
 consent of-commentators on the passage (L). In the 
 received text, you will remember, the work of the Com- 
 _ forter is said to be, to reprove the world of Sin and of 
 
 _ Righteousness and of Judgement. The reason which 
 induced our translators to prefer this rendering to the 
 other, may perhaps have been, that they thought the 
 declaration, that the Spirit should convince the world of 
 Sin and of Righteousness and of Judgement; is tuo 
 widely at variance with the fact; seeing that the chief 
 part of the world is still without the pale of the Church, 
 and that, even within the Church, the number of those in 
 whom a living spiritual conviction of Sin and Righteous- 
 ness and Judgement has been wrought, is by no means 
 the largest (mM). The meaning of the verb reprove however 
 falls far short of the original verb éAéyyew, which in a 
 very remarkable passage of the first Epistle to the Cor- 
 inthians, where it is used in the same sense, and almost 
 in the same relation, as in the text, we translate by 
 convince. If all prophesy, we there read (xiv, 24), and 
 there come in an unbeliever or an ignorant man, he is 
 
36 THE MISSION OF THE COMFORTER. 
 
 convinced by all, he is searcht by all (N). The words 
 which follow prove, that the conviction here spoken of, 
 as being wrought by the power of preaching in the heart 
 of an unbeliever, or an ignorant beginner in Christianity, 
 who happened to come into a Christian congregation, is 
 the very same which in the text is ascribed to the opera- 
 tion of the Comforter, and for the producing of which, 
 prophesying or preaching is ever one of the chief instru- 
 ments employed by the Spirit. And thus, St Paul 
 continues, the secrets of his heart are made manifest ; and 
 so, falling down on his face, he will worship God, and 
 declare that God is truly wn you. 
 
 Besides, reproving the world of sin is a most inadequate 
 description of the working of the Spirit. We did not 
 need that the Spirit of God should come down from 
 heaven, to reprove the world of sin. The words of men, 
 the thoughts of men, the eloquence of men, would have 
 been sufficient to do this. Every preacher of righteous- 
 ness, from the days of Noah down to the present day, has 
 gone about reproving the world of sin. Everybody who 
 in any age has led a just and holy life, not merely one 
 positively and absolutely so, but one in any way markt 
 in comparison with his neighbours, has reproved the world 
 of sin, at least by his deeds, even though he may never 
 have felt called to do so by his words, though he should 
 never have lifted ap his voice against sin, in the ears of 
 the world. Nay, it is not necessary that a man should 
 himself be holy and righteous, in order that he should ery 
 out against sin. The unholy may do so: the unrighteous 
 may do so: the greatest and chiefest of sinners may be 
 the loudest in sending forth their voice through their 
 hollow mask in reproof of their neighbours. Poetry had 
 veproved the world of sin: indeed this is the special 
 
THE CONVICTION OF SIN. 37 
 
 business of two of its branches, comedy and satire. Philo- 
 sophy had reproved the world of sin: and at the time 
 when the Spirit of God began His great work of con- 
 vincing the world of sin, the reproofs of Philosophy had 
 become severer and more clamorous, yet also vainer than 
 ever, as she sat on her stately throne in the Porch. But 
 what is the world the better for all this laborious re- 
 proving? How much does the world heed it, or care for 
 it? No more than the crater of Etna cares for the 
 roaring and lashing of the waves at its feet. The smoke 
 of sin will still rise up,.and stain the face of heaven — 
 the flames will still burst forth, and spread desolation far 
 and wide—although the waves of reproof should roll 
 around it unceasingly for century after century. In fact 
 the whole history of man has shewn that reproof, when 
 there is no gentler and more penetrative power working 
 . along with it, instead of producing conviction, rather pro- 
 vokes the heart to resist it. Zo reprove the world of sin 
 therefore is a task no way worthy of the Spirit of God; 
 seeing that it is a work which may easily be wrought 
 without His special help, and which has been wrought 
 in all ages without it; seeing too that it is a work, 
 which, when it is accomplisht, is of little avail, but 
 passes over men’s hearts, like the wind over a bare rock, 
 scarcely stirring so much as a grain of dust from it, and 
 which has so past for age after age from the beginning of 
 _ the world until now. 
 
 Moreover, while this first part of the operation of the 
 Spirit is thus imperfectly exprest by the words, reprov- 
 ing the world of Sim, it is not easy to connect any 
 definite meaning with the latter clauses of the sentence, 
 which, according to our Version, would declare that the 
 office of the Comforter is to vreprove the world of 
 
38 THE MISSION OF THE COMFORTER. 
 
 Oe) 
 
 Righteousness, and to reprove the world of Judgement. 
 If the first clause of the sentence stood by itself, the 
 word in our language, which would answer the closeliest 
 to the original, would perhaps be to convict: the Comfor- 
 ter will convict the world of Sin. Yet even this would 
 not give the full meaning of the passage: for the con- 
 viction was not to be wrought in the minds of others, 
 whether as Judges or as mere lookers on, but in the 
 mind and heart of the world itself. The Comforter also 
 did not come to condemn the world, but to save the 
 world. When however we take the second and the 
 third part of the operation of the Spirit into account, I 
 cannot find any word in our language so well fitted for 
 embracing the three cases, as that which our Translators 
 have put in the margin: the Comforter will convince 
 the world of Sin, and of Righteousness, and of Judge- 
 ment. Only the Greek word implies, more distinctly 
 than the English does according to modern usage, that 
 the persons in whom the conviction is to be wrought 
 will resist it. This however is always an adjunct of the 
 sense in the scriptural use of the word, as where St 
 Paul says that a bishop should be able to convince the 
 gainsayers (0). Further we must bear in mind that in 
 this, as in many other of our Lord’s promises, a thousand 
 years are regarded as one day. That which was to be 
 effected by His Spirit in the Church during the whole 
 course of ages down to the end of the world, He con- 
 centrates, as it were, into a single point of space, and 
 a single moment of time; even as our eye, with the help 
 of distance, concentrates a world into a star (P). For it 
 was not by the Tempter alone that all the kingdoms of 
 the earth and their glory were shewn to Jesus with the 
 promise of their being given to Him. God also shewed 
 
 a 
 
THE CONVICTION OF SIN. 39 
 
 them to Him always. His Father shewed Him how the 
 kingdoms of this world were to become the kingdoms of 
 God and of His Christ, over which He should reign for 
 ever and ever. This was the joy and the glory for the 
 sake of which He endured the Cross, despising both the 
 shame and the glory of this world, for the joy and the 
 glory He was to bestow on the saints who shall reign 
 with Him for ever. 
 
 To reprove the world of sin, i have said, is a work by 
 no means worthy of the Spirit of God. But to convince 
 the world of Sin,—to produce a living and lively con- 
 viction of it,—to teach mankind what sin is,—to lay it 
 bare under all its masks,—to trace it through all the 
 mazes of its web, and to light on it sitting in the midst 
 thereof,—to shew it to man, not merely as it flashes 
 forth ever and anon in the overt actions of his neighbours, 
 but as it lies smouldering inextinguishably within his 
 own bosom,—to give him a torch wherewith he may 
 explore the dark chambers of his own heart,—to lead 
 him into them, and to open his eyes so that he shall 
 behold some of Sin’s countless brood crouching or gam- 
 boling in every corner,—to convince a man of sin in this 
 way, by proving to him that it lies at the bottom of all 
 his feelings, and blends with all his thoughts, that the 
 bright-coloured stones, with which he is so fond of deck- 
 ing himself out, and which he takes such delight in 
 gazing at, are only so many bits of brittle, worthless glass, 
 and that what he deems to be stars are earthborn meteors, 
 which merely glimmer for the moment they are falling ;— 
 to convince the world of sin, by shewing it how sin has 
 tainted its heart, and flows through all its veins, and is 
 mixt up with its lifeblood ;—this is a work which no 
 earthly power can accomplish. No human teacher can 
 
40 THE MISSION OF THE COMFORTER. 
 
 do it. Conscience cannot do it. Law, in none of its 
 forms, human or divine, can do it. Nay, the Gospel itself 
 cannot do it. Although the word of God is the sword 
 of the Spirit, yet, unless the Spirit of God draws forth 
 that sword, it lies powerless in its sheath. Only when 
 the Spirit of God wields it, is it quick and powerful, and 
 sharper than a two-edged sword, piercing to the dividing 
 asunder of the soul and spirit, a discerner of the thoughts 
 and puioses of the heart. Therefore, as the work of 
 convineing the world of sin is one which nothing less 
 than the Spirit of God can effect—and which yet must 
 be effected thoroughly, if sin is to be driven out from the 
 world,—our Saviour was mercifully pleased to send the 
 Comforter to produce this conviction in mankind. 
 
 At first thought indeed, when we hear that the Com- 
 forter was sent to convince the world of sin, we can 
 hardly refrain from exclaiming, Of sin? What! can there 
 ever have been a time in the history of the world, when 
 the world needed that the Holy Spirit of God should 
 come down from heaven, in order that it should be con- 
 vinced of sin? Was there ever a time when man could 
 cast his eyes east or west or north or south, without 
 seeing hosts of sins swarming and buzzing around him in 
 every quarter ? when he could look at what his neighbours 
 were doing, when he could look into his own heart, and 
 not behold the very sight, which we read that God saw 
 in the days of Noah, that the imagination of man’s heart 
 ws evil from his youth? Was there ever a time when 
 man needed a light from heaven, wherewith to discern 
 that this world, which was made to be the house of God, 
 and in which man was set to minister as the highpriest, 
 by offering up continual sacrifices of devout thanksgiving 
 and a reasonable obedience, had been converted by him, 
 
THE CONVICTION OF SIN. 4] 
 
 its apostate highpriest, into a den of thieves, in which 
 Covetousness, and Lust, and Ambition, and Pride, and 
 Gluttony, and Drunkenness, and Falsehood, and Envy, 
 and Malice, and Cruelty, and Revenge, are ever holding 
 their hellish revels? So at first ane one might ex- 
 claim : but a moment’s reflection will eae us that there 
 has indeed been such a time. Most true though it be, 
 that never and nowhere has God left Himself without a 
 Witness, to convince the world of sin, yet too often has 
 that Witness been utterly unheeded: too often has its 
 voice been drowned, as the song of a lark would be by 
 the roar of a millstream. The waters that are whirled 
 round by the millwheel, cannot hear the lark singing to 
 them from the heavens: nor can we, when we are tost 
 and dasht about by the world’s never-resting wheel, hear 
 the voice of the Witness that God has set for Himself in 
 our hearts. Therefore did God come and speak in the 
 thunders of the Law from Sinai. He came and set up 
 another Witness for Himself, to convince the world of sin, 
 an outward Witness, a Witness that could not be paltered 
 or tampered with, that could not be bribed or drugged or 
 lulled, a Witness that spake in a voice plain, cold, mighty, 
 all-pervading, and unquenchable as Death. Its voice was 
 like the voice of Death; and Death was its sanction 
 and its penalty. Yet, although God had sent this great 
 Witness to convince the world of sin, the world still con- 
 tinued unconvinced. For why? Because the Law for- 
 bids the outward act, whereas the seat of sin is in the 
 secret places of the heart. The Law says, Thow shalt not 
 kill: but man will still hate. The Law says, Zhow shalt 
 not commut adultery : but man will still lust. The Law 
 says, Thow shalt not steal : but man will still covet. The 
 Law says, Thow shalt not bear false witness: but man 
 
492 THE MISSION OF THE COMFORTER. 
 
 Se eR eh yo ees eee inane nr RES 
 
 will still lie and deceive. The Law, from its very nature, 
 can hardly take cognisance of those evil desires, that 
 concupiscence in the heart, of which outward acts of sin 
 are merely the issue and manifestations: and so long as 
 the Law stands alone, so long as there is no heartsearch- 
 ing, prophetic Witness to work along with it in con- 
 vincing the world of sin, men will easily beguile 
 themselves into believing that, when the Law does not 
 expressly forbid, it allows. Moreover the Law works by 
 fear ; not by that fear, which is a part of love, and which 
 cannot be separated from it, the reverential fear of 
 offending and paining Him whom we love,—the fear 
 which would endure any hardship, any suffering, rather 
 than offend Him: not by this fear does the Law work, 
 but by that base and cowardly fear, which is a part of 
 selfishness, the fear of being punisht by Him, of whom we 
 take no thought, except in that we fear Him. The Law 
 therefore could not convince the world of sin, as sin, as a 
 thing to be abhorred and shunned on account of its own 
 hatefulness and godlessness, but merely as a thing to 
 be dreaded and avoided on account of the punishments 
 attacht to it. So that, even after the Law had been 
 delivered, there was still great need of another Witness, a 
 Witness that could search the heart, and turn it inside 
 out, and bring forward all the abominations contained in 
 it;—a Witness too’ that should appeal, not to its selfish 
 fears, but to every germ of good left in it, to its love, to 
 its gratitude, to its pity, to its hope, to its more generous 
 desires and aspirations,—a Witness that should pick up 
 every little fragment of God’s image still remaining 
 in it, and should piece them all together, and 
 make a new whole of them. Such was the Witness 
 that the world needed: and such was the Witness 
 
THE CONVICTION OF SIN. 43 
 
 that God in His infinite mercy sent, to convince the 
 world of sin. 
 
 I was asking just now, Can there ever have been a 
 time in the history of the world, when it was needful 
 that the Spirit of God should come down from heaven to 
 convince the world of sin? But may we not with better 
 reason reverse the question, and ask, Has there ever been 
 a time in the history of the world, when it was not need- 
 ful that the Spirit of God should come down from heaven 
 to convince the world of sin? a time when the world 
 has been, or could have been, convinced of sin by any 
 lesser power? Nay, has there ever been a single man, 
 from the days of Adam until now, who has not needed 
 that the Spirit of God should come to him to convince 
 him of sin? Has there ever been a single man, who has 
 been able to find out the sinfulness of sin by himself, of 
 his own accord, at his own prompting, with no other 
 guide than his own heart and understanding? Or—to 
 bring the question home to ourselves,—are there any of 
 you, my brethren, who have been convinced of sin ? 
 I trust in God, there are many, very many. For, unless 
 you have been convinced of sin, you can never have 
 entered beyond the outskirts of the Kingdom of Heaven. 
 If you have not experienced that conviction, if you do 
 not feel it now, the Gospel, it is most certain, cannot to 
 you be the wisdom and the power of God unto salvation ; 
 Christ Jesus cannot have been made your Wisdom and 
 Righteousness and Sanctification and Redemption. A 
 man who had been born in a prison, and had spent his 
 whole life in it, might not be aware that there was any- 
 thing peculiarly dismal in his lot: but should he be 
 delivered from his prison, he could never forget that he 
 had once been a captive, and now is free. Therefore he 
 
44 THE MISSION OF THE COMFORTER. 
 
 who knows not that he once was in bonds, must still be 
 in them. At all events how many soever there may be 
 among you, who have indeed been convinced of sin,—and 
 God grant that there may be very many, and that their 
 conviction may daily become deeper, and that their 
 number may continually increase !—you however that 
 have been so already, by whom were you convinced ? 
 Not by yourselves assuredly. You rather fought against 
 the conviction, at one time struggled to refute ite 
 another tried to evade it by all manner of excuses, often, 
 it may be for years, have driven it from your thoughts. 
 Not by your own consciences. » If they ever flattered, you 
 listened to them gladly; if they reproved, you turned 
 away. Not by any teachers or monitors with whom this 
 world has supplied you. The pride and shame of the 
 natural man revolt against the thought of a human eye 
 spying into the dark places of his heart, and, since in 
 some things such monitors must needs be mistaken, im 
 others will ever be too harsh, comforts itself with the 
 persuasion that the partial errour in the indictment 
 vitiates it altogether. Nor have you been convinced of 
 sin even by the word of Life, full of life and truth and 
 warning and admonition as it is, which has been stored 
 up for us in the Bible. Any one of these witnesses may 
 indeed have been the means employed in working the 
 conviction in you: but none of them can have wrought 
 it, any more than a hammer can strike, without a living 
 hand to wield it. Only when wielded by the arm of the 
 Comforter, is the word of God indeed like a hammer, that 
 breaks the stony crust of the natural heart to pieces. If 
 your conviction has been effectual,—if it has pierced 
 through the depths of your soul,-—if it has laid hold on 
 your Will,and stript off its tough scales, and made it bow 
 
THE CONVICTION OF SIN. 45 
 
 its stiff neck, and taught it to shrink from the sin of 
 which it has been convinced, and to love-and to seek 
 after the beauty of holiness,—that conviction must have 
 come to. you from above; it must have been wrought in 
 you by the Spirit of God. 
 
 Yet we too have still the same witnesses to convince 
 us of sin, that were abiding among mankind in ages of 
 yore, before the coming of the Saviour. We have the 
 voice of Conscience sighing through every fresh crack 
 that we make in God’s image in our hearts, and con- 
 spiring with our Reason and Imagination, and every other 
 nobler faculty, to admonish us that we are betraying our 
 duty, that we are outraging our better feelings, that we 
 are marring our true, aboriginal nature,—to admonish us 
 that we are polluting our souls, and withering and rot- 
 ting our hearts. But is this enough to convince a man 
 of sin? Is it enough to produce that strong, living, prac- 
 tical persuasion of the hatefulness of sin, and of our being 
 in its hateful bondage, which alone can be called con- 
 viction? Alas! Conscience is so wasted by yearlong 
 neglect, and crusht by reiterated violation, that it scarcely 
 ever utters its warnings and reproofs, except against 
 fresh overt acts of sin. It seldom takes notice of our 
 habitual sins: still less does it rouse us to contend 
 against that sinfulness, which is inwrought in the 
 natural heart. And what is the power of Conscience, 
 even against open outbursts of sin? Does not the 
 drunkard know, if he will but consider, that he is de- 
 grading himself below the beasts of the field? Does not 
 he know that he is quenching his reason, that he is 
 blinding the light of his understanding, that he is can- 
 kering all his better feelings, that he is giving up the 
 reins of his will to any fierce passion which may chance 
 
46 THE MISSION OF THE COMFORTER. 
 
 to seize on them, that he is sowing the seeds of all man- 
 ner of diseases, and provoking Death to come and. reap 
 the crop? And yet, certain and indubitable as this is, the 
 knowledge may not improbably never have constrained 
 him to drink a single glass the less: nay, he is just as 
 likely to drink the more for it, that he may smother, and 
 harden himself against the qualms it gives him. Does 
 not the libertine and the adulterer know, that he is de- 
 filing himself, and defiling the partner in his crime,— 
 that he is defiling her whom he pretends, and may per- 
 chance believe that ke loves, with the foulest and most 
 ignominious impurity? Does not he know that he is 
 snapping the holy bond, by which alone the families of 
 mankind are held together in peace and happiness ? 
 Does not he know that he is rudely tearing off the 
 blossoms of that one fair plant, which our first parents 
 brought with them out of Paradise, the sacred plant of pure 
 conjugal love? And yet, the more atrocious the crime, 
 the purer the happiness he is blasting, the more innocent 
 the victim, the greedier, the more impetuous, the more 
 sin-thirsty he will be. What avails it that Conscience 
 should tell her beads? he goes on sinning all the while. 
 No, my brethren; Conscience assuredly has no power 
 to convince sinners of sin. When she is uttering her 
 most righteous words, she often is only casting pearls 
 before swine. The passions of the carnal mind are 
 fretted and irritated by the sight of what is so unlike 
 themselves, and trample them impatiently in the 
 mire. 
 
 Thus powerless is Conscience for the warfare against 
 sin. It will indeed lift itself up for a while, if it has 
 been rightly trained, to resist the first encroaches of sin. 
 As the waters gather around, and begin to heave and 
 
THE CONVICTION OF SIN. 47 
 
 > ga se eae a re a 
 
 swell, it struggles for a while to keep its head above 
 them : but the struggles become fainter and fainter, while 
 the waters rush on more fiercely and tumultuously, until 
 at length it sinks beneath them. Whatever strength it 
 may have, independently of Christianity, is confined to a 
 very few choice spirits. In the great body of mankind 
 it is all but extinct: and, where it is not so, 1t does not 
 speak of sin and sinfulness, but rather of virtue and the 
 dignity of human nature. In all too it greatly needs 
 guidance, instruction, illumination : for its voice is merely 
 a kind of tribunician veto, forbidding that which jis 
 recognised to be wrong: but it has no vote in. the 
 council of the mind, no discernment in itself to determine 
 what is wrong. For this knowledge it is dependent on 
 our other faculties, intellectual and moral: and they, 
 although they were all designed to be servants and 
 witnesses of Righteousness, and though they cannot fulfill 
 their constitutive idea, unless they are so, yet are too 
 easily perverted and depraved into the servants and 
 witnesses of Unrighteousness. The Imagination, which 
 ought to purify our affections, and to raise us up above 
 the narrowness of the Understanding, and the debase- 
 ment of our carnal nature, may too easily become the 
 inflamer of our passions. Being the chief connective 
 link between the visible world and the invisible, or- 
 dained “to glance from heaven to earth, from earth to 
 heaven,” it still often turns away from its appointed task 
 of spiritualizing the senses, and stoops to the ignoble 
 drudgery of sensualizing the spirit. And that the Under- 
 standing is over-ready to quit the straight road, and 
 riggle along the crooked paths of evil, we learn from the 
 example of the serpent, that was more subtile than any 
 beast of the field; an example which has had such hosts 
 
48 THE MISSION OF THE COMFORTER. 
 
 ——$_$——- 
 
 of followers, that they who specially profest to be 
 teachers of wisdom, became Sophists. 
 
 Or shall we say that the law at all events must needs 
 be sufficient to convince the world of sin? For we too 
 have the Law, speaking to us in divers ways, and by 
 divers voices. We have the Law of God, the very same 
 Law which was delivered to Moses on the mount. We 
 have the Law of God, as written in the ordinances of 
 Nature, according to which almost every sin is sure to 
 be visited sooner or later by some sort of punishment 
 even in this world. We have the Law of the land. We 
 have the Law of public opinion, by which many sins are 
 doomed to shame, by which many sinners are branded 
 and become outcasts. We have the Law of human affec- 
 tion and esteem, whereby love and friendship and honour 
 are awarded to the amiable and the deserving, and are 
 forfeited by the unamiable and the reprobate. We have 
 the purest and holiest of all Laws, the Law of the Gospel, 
 with all its comfortable assurances, and all its blessed 
 promises, the Law delivered on that Mount, which spake 
 better things than Sinai of old. But is any of these Laws 
 sufficient to convince the world of sin? No...nor all of 
 them put together. They may convince the world of 
 some sins. They may make some persons abstain from 
 some sins. But they will never convince the world of 
 sin, nor make any one abstain from it altogether. One 
 reason of this is, that all these laws, except the last, set 
 their face only against certain sins,—it may be graver or 
 lighter ones, more definite, or more comprehensive,—it 
 may be against a greater or a less number of them. But 
 they do not set their face against sin itself, as an indwell- 
 ing disease in the heart, altogether distinct from every 
 outward act and manifestation. They do not attempt to 
 
THE CONVICTION OF SIN. 49 
 
 grub up the root of sin, and to clear away the multitud- 
 inous fibres of that root spreading on every side, and 
 curling and twining about every feeling and every 
 desire. They are content, some of them, with lopping 
 off the branches, others with hewing down the stem. 
 But sin is not like a fir, which has but one stem, and 
 which, if you cut it down, never shoots up again. You 
 cannot destroy it, as the Asiatic king threatened to de- 
 stroy Lampsacus, rirvos tpérov, at once, summarily, by an 
 outward act, by the axe or the sword. On the contrary 
 if you merely cut it down, new suckers are sure to spring 
 from it, and it gets many stems instead of one: if you 
 merely prune the branches, it will soon become more 
 luxuriant than ever. So long as the evil spirit is cast 
 out by any other power than the Spirit of God,—so long 
 as the house from which he is cast out remains empty, 
 and the Spirit of God does not come to take up His 
 abode in it,—so long as it is merely swept and garnisht, 
 priding itself on its own cleanness and neatness,——so 
 long is the casting out of no avail. The evil spirit will 
 assuredly come back anon, with other spirits worse than 
 himself. In spite of all that Law can do, when destitute 
 of the higher sanctions of Religion, the vices of a nation 
 in the decrepitude of its civilization will be far worse 
 than those which stained it when first emerging from 
 barbarism. 
 
 The Law of Moses, as set forth in the Old Testament, 
 we have already seen, cannot convince mankind of sin. 
 It forbids certain sinful acts. It may withhold us from 
 committing those acts by the punishments it threatens, 
 Or it enjoins certain observances, which however, as en- 
 joined by Law, can only be outward. But a man might 
 
 keep all the commandments of Moses: so far as the letter 
 D 
 
50 THE MISSION OF THE COMFORTER. 
 
 goes, he might stick to the letter of the whole Law: 
 and yet he might wholly neglect the weightier matters 
 of it, justice and mercy. We are not told that the 
 Pharisee said what was not true, when he boasted of his 
 legal righteousness: we are not told that he had broken 
 any one of the commandments: the Publican no doubt 
 had: and yet the Pharisee in God’s eyes was a sight more 
 offensive than the Publican. For in the Pharisee, as in 
 his whole sect, we see the tendency of the Law, not to 
 produce the conviction of sin in those who conformed to 
 it, but to puff them up with a vain persuasion of right- 
 eousness,—a tendency akin to that of the Stoical philo- 
 sophy, and shared by every kind of righteousness, except 
 that of faith. It is true that St Paul speaks of the Law 
 as a schoolmaster to lead us to Christ, and that the way 
 in which it leads us to Him, is by convincing us of sin, 
 through our inability to fulfill it. But this is only when 
 the length and breadth and depth of the Law is set before 
 us by the Spirit of God, whereby we learn how incapable 
 we are of fulfilling it. St Paul himself, until he received 
 the conviction of the Spirit, believed himself to be blame- 
 less in regard to legal righteousness (Phil. 111. 6). When 
 speaking a while back of the commandments, I stopt 
 short of the tenth; and it may perhaps have struck you 
 that the tenth commandment, even according to the mere 
 letter, does go further than the outward act, and lifts up 
 its voice against the sinful desire in the heart. Never- 
 theless the tenth commandment is far from enough to 
 convince the heart of sin. At the utmost it will condemn 
 our evil desires at the time when they are grown to a 
 head, and are tempting us to wrong others. So long as 
 they are pent up in our own bosoms, so long as they do 
 not amount to a wish of depriving our neighbour of that 
 
THE CONVICTION OF SIN. DL 
 
 which is his, our hearts will readily believe that there is 
 no harm in their evil desires,—that they may indulge in 
 lust, so that it be not after a neighbour’s wife,—that they 
 may indulge in covetousness, so that it be not after a 
 neighbour’s property. The world swarms with the 
 servants of Mammon and of Ashtaroth, who do not feel 
 that there is any condemnation of their practices in the 
 letter of this commandment. 
 
 But if the Law of the Old Testament,—that Law by 
 which man gained so much clearer, distincter, and fuller 
 knowledge of sin,—is insufficient to convince the world 
 of sin, much more must the same hold with regard to 
 every form of human Law. All such Law deals solely 
 with outward acts, with those outward acts which are 
 hurtful to society, its end being the preservation of social 
 order, and the repression of whatever would infringe it: 
 such acts Law forbids under threat of punishment. This 
 is its only sanction, its only way of enforcing its com- 
 mands. If a man however be withheld from breaking 
 the Law, if he be kept out of prison, by no higher 
 motive than the fear of punishment, he may be quite as 
 bad, if not worse, than many of those who are cast into 
 it. Although too the hatred of God against sin be 
 manifested in divers ways in the order of nature, in the 
 framework of society, in the principles whereby men are 
 guided in their dealings and feelings towards each other, 
 —though some sins are punisht almost infallibly by the 
 loss of health and strength, some by public shame and 
 reproach, some by the forfeiture of those joys which 
 spring up under the steps of such as walk along the path 
 of life in unity,—still all this is very far from enough to 
 convince the world of sin. The various voices of the 
 world, which I have just mentioned, merely condemn 
 
52 THE MISSION OF THE COMFORTER. 
 
 some sins, but take no account of others. Pain follows 
 some sins: shame follows some sins: but some are almost 
 held in honour. Affection, in the present irregular con- 
 dition of men’s hearts, is seldom meted out with much 
 regard to worth. In fact all these Laws, and even the 
 pure and holy Law of the Gospel, may sound year after 
 year through the hollow caverns of our hearts, without 
 awakening one spiritual feeling in them, without stirring 
 the waters so that they shall rise through the network 
 of weeds spread over them, without arousing anything 
 like genuine shame, and lively contrition and repentance. 
 In that beautiful poem, which I have already cited, by 
 one of the meekest and holiest spirits who ever adorned 
 the Church of Christ upon earth, we have an enumera- 
 tion of the many graces wherewith God surrounds and 
 guards us in a Christian land: and at the same time we 
 are admonisht how vain they all are to convince us effec- 
 tually of sin. 
 
 Lord, with what care hast thou begirt us round ! 
 
 Parents first season us: then Schoolmasters 
 
 Deliver us to Laws: they send us bound 
 
 To Rules of Reason, holy Messengers, 
 
 Pulpits and Sundays,—Sorrow dogging Sin, 
 
 Afflictions sorted, Anguish of all sizes,— 
 
 Fine nets and stratagems to catch us in,— 
 
 Bibles laid open,—millions of Surprises, — 
 
 Blessings beforehand,—ties of Gratefulness,— 
 
 The sound of Glory ringing in our ears,— 
 
 Without, our Shame,—within, our Consciences,— 
 
 Angels and Grace,—eternal Hopes and Fears. 
 
 Yet all these fences, and their whole array, 
 
 One cunning bosom sin blows quite away. 
 
 It would take me too long—though the time might 
 
 not be ill spent,—to go minutely through this rich list of 
 the graces and blessings, with which God encompasses us 
 
THH CONVICTION OF SIN. 53 
 _ EEE TE SE en ECs Font nds on ae he 
 irom our cradle to our grave, tor the sake of convincing us 
 of sin, and of drawing us away from it, from its slavery 
 and its punishment, from sin and death and hell, to the 
 path of life and the glories of heaven. Parents, with 
 their ever-watchful love, sheltering us under their wings 
 until we have strength to quit our native rest—Teachers, 
 who train us in the way wherein we are to walk, and fit 
 us for discerning it,—Laws, that set the mark of death 
 upon sin,—reason, that would deliver us from the mere 
 bondage of Law, and make the service of duty a free and 
 willing service,—the messengers of the Gospel sent into 
 every corner of the land to call us to the knowledge of 
 God, and to the grace of Christ—the word of God pro- 
 claimed to His people when they are gathered together 
 in His house,—Sundays, with their holy rest and peace, 
 their many heavenly voices, their prayers and sacra- 
 ments,—the sorrow and abject misery which follow at the 
 heels of sin,—the aftlictions with which God visits His 
 children, sorted to suit their special needs, and to un- 
 ravel the cords with which the world holds them down, — 
 anguish, greater or legs, according as we require it and 
 have strength to bear it,—the delicate network of human 
 order and earthly motives, which offer a kind of counter- 
 part to the order and motives of heaven, and which check 
 ‘us against our will in manifold unthought of ways when 
 we should otherwise rush into sin,—the Bible laid open 
 in every house, and meeting our eyes at every turn,—the 
 millions, yes, the millions of surprises, showered like stars 
 over the face of life, and evermore reminding us of God’s 
 wondrous goodness and mercy, and warning us to think 
 of death, and teaching us the ruin of sin,—the blessings 
 which are poured out upon us beforehand, as a foretaste 
 of the joys of heaven, long ere we have learnt to love God 
 
54 THE MISSION OF THE COMFORTER, 
 
 and to serve Him, blessings of love and innocent gladness 
 and a peaceful conscience, bestowed so bountifully even 
 on childhood,—the ties of gratefulness, as well as of duty 
 whereby God makes the voice of nature herself declare 
 that we must needs love Him who has so loved us,—the 
 song of the angels ringing in our ears, Glory to God in the 
 highest, and telling us of the glory in store for those who 
 have found peace through the goodwill of the Eternal 
 Father,—the shame which pursues sin without,—the 
 stings of Conscience. within,—the many servants of God 
 that are sent to comfort us with their timely ministra- 
 tions,—the Grace bestowed on us in baptism, and which 
 the Holy Spirit, if we hinder not His purpose, would 
 ever increase and strengthen in our souls,—and finally, 
 in order that we may not be dazzled or crusht by the 
 fleeting hopes and fears of this present life, the hopes 
 and fears of eternity,—these are the cherubim wherewith 
 God has surrounded our Eden, to keep the Tempter from 
 approaching it. 
 Yet all these fences, and their whole array, 
 One cunning bosom sin blows quite away. 
 
 Seeing therefore how utterly powerless everything 
 human is, how powerless every Law is, even the holy Law 
 of God, to convince mankind effectually of sin,—that is, 
 to open our eyes, so that we shall see all its loathsome- 
 ness, and all its snares, so that we shall see its power over 
 us and in us, and the living death which that power 
 brings upon all such as yield themselves to it, and may 
 thus be led to flee from it as from a pestilence, and to 
 guard against 1t as we should if a plague were creeping 
 and sweeping through the land,—it is a work by no 
 means unworthy of the Spirit of God,—for it is a work, 
 which nothing but the Spirit of God can accomplish,—to 
 
THE CONVICTION OF SIN. 5D 
 Ee Sa eka OO coe ed 
 convince the world of sin. For, although even in the 
 natural man there is a spirit that lusteth against the 
 flesh, yet the flesh in the natural man is from the first 
 far more powerful than the spirit, and is always lusting 
 against it: and the flesh is daily fed and fattened by the 
 world, which affords slender nourishment to the spirit : 
 and every victory it gains makes it stronger and prouder, 
 so that the spirit at length is almost extinguished within 
 us, even as a glowworm would be extinguisht by falling 
 into a muddy pool. Yet, unless man were convinced of 
 sin, the salvation wrought by Christ would be of no 
 effect. Without this conviction by the Spirit, in vain 
 would the Son of God have come in the flesh; in vain 
 would He have died on the eross for the sins of mankind: 
 mankind would not, could not have been saved. They 
 could not, because they would not. Unless aman be well 
 aware that he is labouring under a disease, he will not 
 think of asking for the remedies which might cure him: 
 nor will he take them, although you hold them out to 
 him, and although their efficacy may have been proved in 
 a multitude of cases, more especially if they happen to 
 be distasteful to his vitiated palate. If he mistakes the 
 convulsive fits of a fever for the vigour of health, he will 
 not consent to practise that abstinence by which his 
 fever might be subdued. Nor, unless we ate fully con- 
 vinced that our souls are tormented by a deadly, clinging 
 disease, and that no earthly power or skill can heal them, 
 shall we think of applying earnestly for health to the 
 only Physician of souls. 
 
 This brings me to consider, though it must needs be 
 briefly and very imperfectly, in what manner the Spirit 
 convinces the man of his disease, in what manner He 
 convinces the world of sin. If a man is a prey to a 
 
/ 
 
 56 THH MISSION OF THE COMFORTER. 
 
 ee ee aio — 
 
 mortal disease, which breaks out in blotches and sores, 
 there is no use in merely plastering over the sores: you 
 must go to the root of the disease, and attack it in its 
 strongholds. Else, being checkt from venting itself out- 
 wardly, it will rage the fiercelier within. Just so is it 
 with sin. There is little profit in telling a man, who is 
 walking after the lusts of the flesh, that such or such an 
 act is wrong. Unless you go to the root of sin within 
 him, from which all these wrong acts spring, even though 
 you should persuade him to break off some bad practices 
 and habits, you will do him little real, lasting, essential 
 good. Notwithstanding this reformation, as he will deem 
 it, he may continue just as sinful, just as thorough a slave 
 
 of sin as ever. Nay, his case may be still more hopeless: 
 _ for his having overcome a bad habit or two may beguile 
 him into fancying that he is the master of his own heart, 
 can sway it which way he chooses, and has only to will, 
 in order to become a paragon of virtue. Therefore, when 
 the Spirit of God came to convince the world of sin, what 
 was the sin He began with convincing men of? If any 
 of us had to convince a person of the sinfulness of the 
 world, how should we set about it? We should talk of 
 the intemperance, and licentiousness, and dishonesty, and 
 fraud, and falsehood, and envy, and _ ill-nature, and 
 cruelty, and avarice, and ambition, whereby man _ has 
 turned God’s earth into a place of weeping and gnashing 
 of teeth. These however are not the sins, of which the 
 Spirit of God convinces the world: because all these 
 might be swept away: and yet, unless far more was 
 done, the world would continue just as sinful as before. 
 All these sins, this whole terrible brood of sin, were 
 indeed to be found in every quarter of the earth, so far as 
 it was then peopled, in our Lord’s days, no less plentifully 
 
THE CONVICTION OF SIN. 57 
 
 than they are now. They had swollen themselves out, 
 and rose up on every side in the face of heaven, like 
 huge mountains: they flowed from country to country, 
 from clime to clime, like rivers: they spread themselves 
 abroad like lakes and seas, lakes of brimstone and dead 
 seas, within the exhalations of which no soul could come 
 and live. Whithersoever the eye turned, it saw one sin 
 riding on the back, or starting from the womb of another. 
 This was the Babel which all nations were busied in 
 building—and the confusion of tongues did not hinder 
 them,—a Babel underground. They went on digoing 
 deeper and deeper, until its nethermost storey wellnigh 
 reacht to hell, and was only separated from it by a thin, 
 crumbling crust. Nevertheless the Spirit of God, when 
 He came to convince the world of sin, and to bring that 
 conviction home to the hearts of mankind, did not choose 
 out any of these open, glaring sins, to taunt and con- 
 found them with. He went straight to that sin, which 
 is the root and source of all others, want of faith, the evil 
 heart of unbelief. When the Comforter is come, He will 
 convince the world of sin, because they believe not 
 im Me. 
 
 Now this is a sin which the world till then had never 
 dreamt of as such: and even at this day few take much 
 thought about it, except those who have been convinced 
 of it by the Spirit, and who therefore have been in creat 
 measure delivered from it. For they who have spent 
 their whole lives in thick spiritual blindness, and whose 
 eye is still dark, cannot know what the blessing of sight 
 is, and therefore cannot grieve at their want. They alone, 
 who have emerged into light, can appreciate the misery 
 of the gloom under which they have been lying. Thus, 
 until we have begun to believe, we cannot know what 
 
58 THE MISSION OF THE COMFORTER. 
 
 - unbelief is, its misery, its sin, its curse. Want of faith is 
 asin of which no law accuses us. Conscience does not 
 accuse us of it. Hven among those who desire that the 
 confession of their sins shall not be an empty form, but 
 a reality, and who, with this purpose, are wont to review 
 their conduct, that they might seek forgiveness for their 
 recent misdeeds, very few, I am afraid, take much ac- 
 count of their want of faith. The chief part look solely 
 to their sins of commission, mainly to the evil deeds they 
 may have done, then to the evil words they may have 
 spoken, sometimes, it may be, to the evil thoughts and 
 
 feelings they may have harboured in their hearts. If a | 
 
 person can tax himself with any act of intemperance or 
 impurity,—if he remembers that he has given way to his 
 anger,—that he has swerved from truth,—if he is dis- 
 tinctly conscious of having indulged in proud or vain or 
 envious imaginations, he will feel that he has something 
 for which he specially needs forgiveness. If he has no 
 such definite charge to bring against himself, he will 
 fancy his score is clear. Yet our excellent Confession 
 should make us equally mindful of our sins of omission, 
 of the things which we ought to have done, and which 
 we have left undone. This latter half of our sins, it is 
 to be feared, very many think little or nothing of ; though 
 these are far the larger and more numerous half of the 
 two, and no less deadly than the other, even as hunger, 
 if unfed, is no less deadly than sickness. Nor can they 
 be overcome by any one without unceasing watchfulness 
 and prayer: indeed they need this all the more from our 
 aptness to leave them unnoticed. They are the more 
 numerous half, numerous in the very best of us; and as 
 for those, who are not endeavouring earnestly to walk in 
 the law of God, and seeking the help of His Spirit that 
 
THE CONVICTION OF SIN. 59 
 
 they may be enabled to walk therein, their sins of 
 omission eat up the whole of their lives. The whole of 
 their lives is one black blot, one vast sin of omission, 
 broken here and there by sins of commission flashing 
 through it. Now these sins of omission do not merely 
 comprise, as at first thought we might incline to suppose, 
 the many things which, if we had made a right use of our 
 time and opportunities, we might have done, but which, 
 through indolence, from giving up our hearts to worldly 
 things, from lukewarmness or self-indulgence, we have 
 failed to do; although even this would be an appalling 
 list. For when did a day pass over the head of any one 
 of us, on looking back on which with a searching eye he 
 would not have found manifold reason to say ?—J might 
 have shown kindness to such a person to-day ; and I did 
 not :—I might have relieved the wants of such another ; 
 and I did not:—I might have softened anger by mild 
 words; and I did not :—I might have wpheld the cause 
 of the opprest; I might have defended those who were 
 evil spoken of; and I did not :—I might have encowraged 
 such a person vn good ; I might have laboured to withhold 
 or withdraw another from evil; and I did not:—I might 
 have been more diligent, more obedient, more zealous of 
 good works: I might have shewn more reverence to those 
 above me, more indulgence to those below me: I might 
 have done all this; and therefore I ought to have done 
 all this. For whatever we can do in the service of God, 
 and for the good of our brethren, according to the dis- 
 creetest economy of our time, with due regard to the 
 various claims upon it, we ought to do. The only way 
 in which we can show our thankfulness to God for His 
 inestimable goodness in preparing good works for us to 
 walk in, is by striving to walk in them with all our 
 
60 THE MISSION OF THE COMFORTER. 
 
 might. Yet this is not all. As in positive sins, in sins 
 of commission, we sin in deed and word and thought, so 
 in negative sins, in sins of omission, do we likewise sin, 
 not only in deed and word, but also in thought. Now 
 this last head of sins, the sins of omission in thought, 
 contains the great prime sin, of which the Comforter 
 came to convince mankind, the sin of unbelief, the sin of 
 want of faith, the sin of living without God in the world. 
 Laws, inasmuch as by their nature they deal only with 
 that which manifests itself outwardly, in deed or in word, 
 take no cognisance of this sin. Conscience, which only 
 sounds when some positive sin is trampling upon it, is 
 silent about this. Therefore, if we were to be convinced 
 of it at all, pressing was our need that the Spirit of God 
 should graciously vouchsafe to convince us. 
 
 But how comes this to be the great prime sin, the 
 mother sin of all sins? Think, brethren, a moment 
 where we are; think what our business is here. We are 
 in God’s world; we are God’s creatures: but yet we are 
 cut off from God. We are, as it were, outcasts from God, 
 shut up in the prison of the body, and bound heart and 
 soul and mind with the chains of the senses. The walls 
 of this our prison hide Him from us. We can neither see 
 Him with our eyes, nor hear Him with our ears: still less 
 can our smell or taste or touch bring us into His presence. 
 Therefore our great business here on earth is to live by 
 faith: for only through faith can we live in the presence 
 of God. When we-look through the chambers of this 
 our prison, we find that in it, however stunted and pining 
 with long confinement in an alien atmosphere, there is 
 still an understanding which has some faint power of dis- 
 cerning the ways of God, and a heart which may be 
 brought to feel some faint motion of love for God. If we 
 
THK CONVICTION OF SIN. 61 
 
 a a a 
 
 believed in Him, we should be better able to discern 
 Him, and far better able to love Him. But inasmuch as 
 we cannot perceive Him with our senses, we need the 
 eye of faith. Faith should lift us out of the prison of the 
 body, and free us from the bondage of the senses, and 
 bear us up into the presence of Him, whom no eye hath 
 seen, or can see. Moreover, as God alone is good in Him- 
 self, as He is the only Fountain of all good, so that 
 nothing is good except what comes from God, and is 
 received and held in communion with Him, it is plain 
 that, where there is no faith, there can be nothing truly 
 good. The bond of union with God is snapt. The one 
 channel, through which good can flow into our hearts, is 
 cut off. Hence we must be like members severed from 
 their body: everything about us must have the taint of 
 death, must partake more or less of the nature of sin. 
 Now what is the state of the world with regard to faith ? 
 Surely the world is without faith. Until our hearts have 
 been renewed by the Spirit of God, faith, in this its 
 highest relation, as faith in God, is very weak in most of 
 us, in many almost an utter blank. Therefore do we give 
 up our mind to dig in the quarries of the body, and our 
 heart to work in the hulks of the senses. We clothe our- 
 selves in the convict-dress of the lusts of the flesh, and put 
 out the eyes of the reason, and tie a clog to the heels of 
 the understanding, and clip the wings of the imagination, 
 and muzzle the will, and tar and feather our feelings with 
 the dust and dirt of the earth. If we had faith in its full 
 life and strength,—if our faith were indeed the substance 
 of things hoped for, the evidence of things unseen,—if it 
 gave a body to the future and invisible, so that we could 
 see 1t as with our eyes,—if our understandings were 
 opened to behold heaven and hell, with the same clear- 
 
62 THE MISSION OF THE COMFORTER. 
 
 ness with which we behold the sky over our heads, and 
 the earth under our feet,—if we could feel the blessedness 
 of communion with God, the unutterable woe of separa- 
 tion from Him, as livelily and intensely as we feel the 
 pleasures and pains of the senses,—it would be impossible 
 for us to sin. As it is declared that the pure in heart 
 shall see God, so,if we had that faith which would enable 
 us to see God ever standing at our right hand, and com- 
 passing us about with the arms of His power and love, 
 how could we be otherwise than pure in heart? For 
 impurity, of whatsoever kind, sin, of whatsoever kind, is 
 the turning away from God. It is turning our thoughts 
 away from God, and fixing them ever on other objects 
 than God. It is turning our heart away from God, and 
 giving it up to something apart from God,—to something 
 that we love, not in God and through God, as His 
 creature, and His gift, in humble thankfulness to the 
 Giver, but without God, and against God, and in despite 
 of God, without a thought of Him, against His will, in de- 
 spite of His commandment. It is taking our faith away 
 from God, and placing it in something else,—the believ- 
 ing that there is anything real, anything true, anything 
 lasting, anything good and worthy and lovely, except 
 God, and that into which he is pleased to pour out from 
 the riches of His surpassing excellences,—the believing 
 that happiness may be found in something beside com- 
 munion with God, and dutiful obedience to His will. 
 For this is the curse of unbelief. We will not believe 
 the truth ; and therefore God has given us up to believe 
 all manner of lies. There is nothing too gross, too sense- 
 less, too wild and too extravagant for us to believe. We 
 believe that the fleeting pleasures of the flesh are more 
 substantial and precious than the enduring joys of the 
 
THE CONVICTION OF SIN. 63 
 
 spirit,—that the fitful admiration and fervour of feeble 
 man are more to be desired than the grace and love of 
 Almighty God,—that earth is truer and more real than 
 heaven,—that a life of a few years is longer and of more 
 importance than a life through eternity—that the scarred 
 and bloated carcase of sin, with its death’s head, and its 
 stinging snakes coiling restlessly around it, is lovelier 
 and more to be desired than the pure and radiant beauty 
 of holiness. Yes, alas, we assuredly do believe these lies: 
 we believe them, all of us, more or less: the natural man 
 believes them wholly; and we never get so far quit of 
 the natural man, as to escape from the last maze of this 
 never-ending labyrinth of falsehood. By our conduct we 
 shew almost daily, in one way or other, that we do believe 
 these lies. Yet,if we had faith, this would be impossible. 
 For faith, while it taught us that God is to be loved 
 above all things, and that a union with God is to be 
 desired above all things, would at the same time teach us 
 that. whatever draws us away and separates us from God, 
 is to be shunned and cast out and abhorred. Thus faith 
 takes the charm out of every temptation, and turns its 
 sweetness into bitterness, its honey into gall. Were a 
 cup of pleasant wine put into your hands, and you knew 
 for certain that a deadly poison was mixt up with the 
 wine, which would rack you with the fiercest pains, and 
 ere long tear soul and body in sunder,—who would drink 
 it? who would not dash it from him forthwith? Yet, if 
 we had but faith, we should know and feel that sin is 
 deadlier than the deadliest poison, that it racks us with 
 fiercer pains, and gives us over to a more terrible dis- 
 solution. For it cuts us off from God, from Him who is 
 the only Source of all blessing and peace and joy. 
 
 Hence it is, because our want of faith, and the con- 
 
64 THE MISSION OF THE COMFORTER. 
 
 sequent estrangement from God, is our prime, original 
 misery and sin,—because it is the curse, through which 
 man’s heart only brings forth thorns and _thistles,— 
 because it is the occasion, if not the cause, of every other 
 sin, from all which Faith would infallibly preserve us,— 
 and because, if we continued without faith, even though 
 every other sin were thoroughly purged from the earth, 
 a fresh brood would immediately spring forth,—therefore 
 it was that, when the Spirit of God came to convince the 
 world of sin, the sin He chose out to be the special object 
 of His conviction, was want of faith. Our Lord’s words 
 however, I may be reminded, are not, that the Comforter 
 will convince the world of sin, because they believe not 
 in God, but because they believe not ir Me (Q); so that 
 this was the great sin of the world, the sin of which it 
 was to be convinced, that it did not believe in Christ. 
 That is to say, it did not believe Him to be the Incarnate, 
 onlybegotten Son of God, the appointed King and 
 Saviour of mankind, and did not believe in Him as such, 
 as God manifest in the flesh. For God, as He is in Him- 
 self, in the mystery of His own unapproachable being, 
 as He dwells in the bright abyss of His own timeless 
 eternity,—He, before the glory of whose face the arch- 
 angels veil their eyes,—He, whom none has known or 
 can know, except the Onlybegotten Son, and the Spirit 
 who is One with the Father and the Son,—can hardly 
 become a distinct object even of faith to man. It is only 
 when He vouchsafes to come forth out of His absolute 
 Godhood, in the Person of His Son and Spirit,—when 
 He spreads out His mantle through space, and bids world 
 after world start forth from it, and blossom in unfading 
 light,—when He gathers together the waters of His 
 Eternity inte the channel of Time, and commands the 
 
THE CONVICTION OF SIN. 65 
 
 days and the years to ripple and roll along them,—it is 
 only when He shews forth His eternal power and lord- 
 ship in the beauty and order of the universe, in the 
 manner in which matter is made to bow its stubborn 
 neck to law, and to become instinct with motion, and to 
 yield to the transforming powers of life,—in the manner 
 in which worlds, and systems of worlds, and countless 
 systems of beings in each world, are made to work 
 harmoniously together, revealing an unfathomable Unity 
 as the groundwork of infinite diversity,—it is only as He 
 declares Himself to man by the Law written in his heart, 
 and comes to him amid the desert of this sensual life in 
 the still small voice of Conscience,—it is only as God has 
 been pleased to make Himself known by these manifold 
 witnesses, whom He has set up for the manifestation of 
 His glory, that man, without some more special revela- 
 tion, could know anything or believe anything of God. 
 Nor could all these revelations, wonderful and glorious as 
 they were, avail to produce a living faith in any child of 
 man. For a living faith implies an immediate, conscious, 
 personal relation: but all the above-mentioned revela- 
 tions, except the last, are universal, in which every finite 
 being is swallowed up in the Infinite, like the stars in 
 the Milky-way. On the other hand, God’s revelation of 
 Himself, when He stampt His own image on the soul of 
 man, became so marred and faint after the Fall, that man 
 entirely lost sight of its heavenly Original, and regarded 
 it as the creature of his own mind. Therefore, when God 
 was pleased to reveal Himself more especially to man, 
 He revealed Himself at once as standing in a direct rela- 
 tion to man, the God of a chosen family, of Abraham 
 and Isaac and Jacob, and the God of a chosen people, 
 
 and at the same time as the Author and Giver of a Law, 
 E 
 
66 THE MISSION OF THE COMFORTER. 
 
 to which the Law in the heart gave answer, and wherein 
 it recognised its original. And at length, in the fulness 
 of time, He revealed Himself in the person of His Only- 
 begotten Son, taking our nature upon Him, entering into 
 the communion of all our sorrows and infirmities, and — 
 placing Himself in the most immediate personal relation 
 to all mankind as their Teacher and King, and to each 
 individual child of man as his Redeemer and Saviour. 
 Moreover, in order that all things might be reconciled to 
 God and to each other by His great Atonement, He 
 declared Love to be the living principle of the Law; 
 thereby setting all the affections of the heart at one with 
 the ordinances of duty, and teaching us that every act of 
 obedience to God’s Law is not merely enforced on us by 
 the fear of His power and wrath, but is exactly what, 
 even without any positive injunction, our own hearts, if 
 duly enlightened and purified, would have imposed upon 
 themselves. 
 
 Here a difficulty comes across us. In referring just 
 now to our Lord’s declaration, that the pure in heart 
 shall see God, I remarked that the converse also is true, 
 and that they who see God must be pure in heart. In 
 fact every impurity is like a cloud, spreading before our 
 spiritual eye, and blotting out God from our sight. Thus 
 it is only by purity of heart, that we can attain to seeing 
 God; while it is’ only through faith, whereby we are 
 enabled to see God, that our hearts can be purified. 
 This is one of the dilemmas of perpetual occurrence, 
 when an idea is subjected to the operations of the under- 
 standing, which breaks it up into parts, and contemplates 
 the parts under the category of succession, whereas in 
 themselves they are one, without a before or after. Unless 
 God dwells in our hearts, and hallows them with His 
 
THE CONVICTION OF SIN. 67 
 
 — 
 
 presence, they cannot be otherwise than impure; yet, 
 _ unless they are pure, God cannot dwell in them. For 
 this reason, when the Comforter came to convince the 
 world of sin, the sin, of which He convinced the world, 
 was not that they did not believe in God: for in God, 
 the Unknown God, the Absolute, Infinite, Self-existent 
 Author of all being, cut off and shut out from Him 
 as they were, they could not have any lively faith. 
 Wherefore, after having manifested Himself to mankind 
 in divers ways, in the fulness of time, when the world 
 by a multitude of contrary and often conflicting processes 
 had been ripened for the reception of a reconciling faith, 
 God sent forth His Onlybegotten Son, who was the 
 Express Image of His Person, that in Him men might 
 believe, and through Him in the Father. Hereby he left 
 our unbelief utterly without excuse. Seeing that we 
 were so totally estranged from Him, that the narrowness 
 of our minds could not recognise Him as God, nor the 
 feebleness of our hearts lift them up to Him as such, He 
 sent His Son to dwell amongst us in the form of a Man, 
 that we might know Him in whom we were to believe. 
 Seeing that we shrank in awe from the contemplation of 
 Mis Infinitude and Omniscience, or lost ourselves in star- 
 gazing thereat, Christ came to us in the form of a Servant, 
 to prove to our unbelieving, carnal minds that what is 
 most godlike in God is not His power. To wean our 
 hearts from the love of the world, to teach us the worth- 
 lessness of its pomps and vanities, He came, not as a 
 King, according to the earthly notion of royalty, setting 
 up His throne on the necks of prostrate nations, wafted 
 aloft by their admiring shouts, and clothed either in out- 
 ward riches and grandeur, or in the riches and grandeur 
 of a commanding intellect and an imperious will, but in 
 
68 THE MISSION OF THE COMFORTER. 
 
 a lowly estate, without form or comeliness, the Son of a 
 carpenter, poorer than the poorest person in this con- 
 eregation, a Wanderer on the face of the earth, not having 
 where to lay His head. Thus came He, who was the 
 Son of God. That the justice and holiness of God might 
 not scare us, He came as the Messenger of pardon and 
 peace. That the burden and shame of our sins might 
 not keep us away, He called on us to cast the burthen 
 upon Him, and Himself bore the shame on the cross. 
 He came to reconcile us to God, to teach us what 
 God is, and how we may become like God, and live as 
 becomes His children. He shewed us that God is Mercy 
 and love, that we are to become like God by living a life 
 of mercy and love, that we are to behave as the children 
 of God by a dutiful, ready obedience to the will of our 
 Heavenly Father. Perfect God, He was also Perfect 
 Man, the Image of His Father, and a Pattern for all who 
 desire to become the children of His Father. 
 
 This therefore, since the coming of Christ, is the great, 
 the inexcusable sin of the world, that they will not 
 believe in Christ. Faith in God, we have seen, is the 
 source of all spiritual life, which can only flow from com- 
 munion with Him; and the want of that faith is the 
 barrenness out of which all sin springs. Without that 
 faith we have nothing to stand on, nothing to hold by. 
 Our reason has wo assurance of an all-controlling Law, 
 our life no heavenly Archetype, our heart no eternal 
 Home. From that faith however we have departed so 
 far, that of ourselves we can never regain it. We can no 
 more bring ourselves to believe in God, than we can 
 mount after the eagle up the crystal stairs of the sky. 
 We may indeed be borne up by the wind, but only into 
 a cloud, from which the next moment we may fall plumb 
 
THE CONVICTION OF SIN. 69 
 
 down into the bottomless pit. In Christ, on the other 
 hand, we may believe. That is to say, the Godhead is 
 brought down to us in Christ in a manner that does not 
 surpass the reach of our hearts and minds. Nor is there 
 anything in Christ to frighten us away from Him. All 
 His words are full of mercy and love; and He is ever 
 calling us to come to Him. Although we are sinners, the 
 shame of our sins must not make us fear to approach 
 Him: for it was to sinners He especially came, to call 
 them to repentance and newness of life. Therefore, if we 
 will not believe in Christ, there must be some deeprooted 
 power of sin within us, that keeps us away from Him. 
 lt must be, that we love our sins, and will not forsake 
 them. It must be, that we shun God; and will not allow 
 the dew of his love to refresh us,—that we will not be 
 won by His mercy,—that we make light of His pardon, 
 and scorn his peace. 
 
 Among those who stay away from Christ, who will 
 not believe in Him, who will not come to Him, the mo- 
 tive of the chief part has ever been, that they are destitute 
 of the consciousness of sin, and of all thoughts and wishes 
 rising above the objects of the senses, or else that they 
 love their sins, and are determined to cleave to them, 
 in despite of all that God can do to draw them away. 
 Others there are, who will not believe in Christ through 
 pride and selfrighteousness. Others have involved them- 
 selves inextricably in the labyrinthine abstractions of a 
 sceptical understanding. Some will say, in their high- 
 swelling imaginations, that they need no Redeemer, no 
 Ransom, no Reconciler, no Atonement, no Pardon,—that 
 they can find the way to God by themselves,—that they 
 can build up a tower of their own virtues, a grand and 
 gorgeous tower, virtue above virtue, the top of which 
 
BO THE MISSION OF THE COMFORTER. 
 
 shall reach to heaven. Such men there have been more 
 or less in all ages; and the way their devices have 
 been baflled has ever been the same, by the con- 
 fusion of tongues. They have been unable to under- 
 stand one another's language. When one of them has 
 askt for bread, his neighbour has given him a stone; 
 when askt for a fish, he has given a serpent ; indifference 
 and scorn, instead of sympathy and encouragement. The 
 hand of each has been against his brother. There has 
 been no unity of spirit amongst them, but variance and 
 strife and railing: they have never entered into the 
 bond of peace. This is the other form of sin, by which 
 men are kept away from Christ. The great mass stay 
 away, because their hearts are paralyzed and crumbled 
 by carelessness and selfindulgence, or rotted by the 
 cankering pleasures of sin; the few, because their hearts 
 are hardened and stiffened by pride. The former cannot 
 believe in Christ, the latter will not. Of both these sins, 
 and of every other form of sin by which men are withheld 
 from believing in Christ, the Comforter came to convince 
 the world. The Comforter! Does it seem a strange 
 name to any of you, my brethren. for Him who came 
 on such an errand? Does it seem to you that, in con- 
 vincing you of your sins, instead of comforting you, He 
 must needs cover you with shame and confusion, and 
 make you sink to the ground in unutterable anguish and 
 dismay ? No, dear brethren, it is not so. Those among 
 you whom the Spirit has indeed convinced of sin, will 
 avouch that it is not. They will avouch that, in con- 
 vincing them of sin, He has proved that He is indeed the 
 Comforter (R). If the conviction and consciousness of sin 
 arises from any other source, then indeed it is enough to 
 crush us with shame, and to harrow us with unimaginable 
 
THE CONVICTION OF SIN. 71 
 On a ee ee We eS | 
 
 fears. But when it comes from the Spirit of God, it 
 comes with healing and comfort on its wings. Remember 
 what the sin is, of which he convinces us,—-that we be- 
 lieve not in Christ. All other conviction of sin would 
 be without hope: here the hope accompanies the con- 
 viction, and is one with it. If we have a deep and 
 lively feeling of the sin of not believing in Christ, we 
 must feel at the same time that Christ came to take away 
 this along with all other sins. He came, that we might 
 believe in Him, and that through this faith we might 
 overcome the world, with all its temptations, its fears 
 and its shame, as well as its pleasures and lusts. And 
 O what comfort can be like that, which it yields to the 
 broken and contrite spirit, to feel that the Son of God 
 has taken away his sins,—that, if he has a true living 
 faith in Christ, they are blotted out for ever, and become 
 as though they had never been? What joy, what peace 
 can be like this, to feel that we are not our own, but 
 Christ’s ? that we are become members of His holy body, 
 and that our life has been swallowed up in His? that 
 we can rest in His love with the same undoubting con- 
 fidence with which a child rests in the arms of its mother? 
 that, if we believe in Him, we have nothing to fear about 
 the feebleness and falling short of our services? for that 
 He will work out our salvation for us; yea, that He has 
 wrought it out. Who then is he that condemneth? It 
 is Christ that died for us, to take away our sins, and 
 is risen again for us, to clothe us in His righteousness, 
 and sitteth at the right hand of God, ever making inter- 
 cession for us, that we may be supported under every trial 
 and danger, and strengthened against every temptation, 
 and delivered from the sin of unbelief and all other sins, 
 and girt with the righteousness of faith, and crowned 
 
72 THE MISSION OF THE COMFORTER. 
 
 with all the graces which spring from faith, and at length 
 may be received into the presence of the Father, into 
 which our Elder Brother has entered before us. To 
 whom, as He dwelleth in the bosom of the Father, ever 
 pleading in behalf of His Church, and to the Spirit of 
 the Comforter, whom He has sent to sanctify that Church, 
 and to bring the world into it by the conviction of Sin 
 and of Righteousness and of Judgement,—in the Unity 
 of the Eternal Godhead,—be all glory and thanksgiving 
 and blessing and adoration now and for ever. 
 
SERMON III. 
 
 THE CONVICTION OF RIGHTEOUSNESS. 
 
 When the Comforter is come, He will convince the world of Sin, and 
 of Righteousness, and of Judgement ; of Righteousness, because I go to 
 my Father, and ye see Me no more.—JOHN xvi. 8, 10. 
 
 THE first work of the Comforter, as set forth by our 
 Lord, when He promist to send the Spirit of Truth to 
 His disciples, is to convince the world of sin: and we have 
 seen what need there was of this conviction, how greatly 
 the world needed it, how it could not be wrought by any 
 other power, and consequently how it was necessary, for 
 the fulfilment of Christ’s gracious purpose to save the 
 world, that the world should be convinced of sin by the 
 Spirit of God. Ever since the Fall, the world had been 
 lying under sin. This was the crushing mountain cast 
 upon the race that had rebelled against God, a mountain 
 which sprang out of their own entrails, the root of which 
 was in their own hearts. Beneath it they pined and 
 groaned in their forlorn anguish. Beneath it ever and 
 anon they heaved, and tried to shake off some portion of 
 the burthen. At times, when a higher power stirred 
 them to more than ordinary efforts, some clefts and 
 fissures were rent in the mountain, and they caught 
 
74 THE MISSION OF THE COMFORTER. 
 
 glimpses of the heavens, which it mostly shut out from 
 their sight. But such glimpses were brief and fleeting: 
 they were seldom caught, except at the season when the 
 heart of a nation was teeming with the vernal energies 
 of youth: ere long the mountain of sin closed over it 
 again: new sins shot out to choke up the clefts and 
 fissures: the darkness seemed to become still thicker and 
 more hopeless: and they, who before had reared and 
 struggled against it, sank in torpid despondence into the 
 abysmal sleep of death. Even at best man only strove to 
 overcome some particular sins, not to overcome and 
 utterly cast away sin itself. For why? Sin was his own 
 child, the offspring of his own corrupt nature: and though 
 he was able to make out that some of its features were 
 unsightly, and some of its limbs distorted, he could not 
 recognise,—no parent can,—that it was altogether a 
 monster. Being degenerate himself, he perceived not that 
 sin was not the rightful birth of his own true, aboriginal 
 nature: for he knew not what that nature ought to have 
 brought forth. He saw not, he had never seen, any 
 pattern of righteousness, by comparison with which he 
 might have discerned his own image, both in its heaven- 
 born purity, and in its earth-sprung deformity. He knew 
 not what he ought to have been; and so he could not 
 feel a due shame and horrour and loathing at the con- 
 templation of what he was. 
 
 Such was the state of tue world, when the Comforter 
 came from heaven to convince it at once of Sin and of 
 Righteousness : and such also, more or less, is the state 
 of every soul, until the Spirit of God comes to it to work 
 the same twofold conviction. In this, as in other respects, 
 the life of each individual is a sort of likeness and minia- 
 ture of that of the race. In every man there is a growth 
 
THE CONVICTION OF RIGHTEOUSNESS. 75 
 
 ss es = 
 
 of sin, rooted in the depths of his heart, and which has 
 sprung up from thence contemporaneously with the first 
 awakening of his consciousness, so that he cannot even 
 conceive the possibility of being without it. He cannot 
 by nature even conceive it possible that he should ever 
 act from other motives, or with other aims, than those 
 which come from this root of sin. And this root of sin is 
 not single, but complex. For in every man there is a 
 root of selfishness. He will seek his own good, or what 
 he deems to be such, not the glory of God, not the up- 
 holding of Order and Law, not the manifestation and 
 establishment of Truth, not, least of all, perhaps, the 
 good of his fellow-creatures. Nay, they who call them- 
 selves philosophers, tell him that he cannot act from 
 any other motive, that he must seek his own good, that 
 the notion of seeking anything else is a fantastical de- 
 lusion, and that the only difference between wisdom 
 and folly, between virtue and vice, is, that wisdom 
 and virtue are longer-sighted, and fix on remoter and 
 more lasting benefits, on stars, instead of ignes fatui. 
 Hence, so long as we follow the impulses of our nature, we 
 are apt to refer everything to some selfish end, to our own 
 pleasure, to our profit, to our advancement and exalta- 
 tion. We do this, as the main business of our lives; and 
 we think it right and fitting so to do: we are told on all 
 sides that it is right and fitting: we have no conception 
 that it can be wrong: we cannot even dream of acting 
 otherwise: and thus it is utterly impossible, until our 
 hearts and minds are lifted out of this state of darkness, 
 that we should have a true conviction either of sin or of 
 righteousness. Again, in every man there is a root of 
 worldlymindedness. The world is in all our thoughts; 
 and God is not. It rushes upon us with an overwhelming 
 
76 THE MISSION OF THE COMFORTER. 
 
 torrent: it enters into the soul through our eyes, through 
 our ears, through every inlet of the senses, through all our 
 instincts, through all our wants, which crave after the 
 things of this world, through all our natural affections, 
 which fix on the creatures of this world: and thus 
 it smothers and almost extinguishes every germ of 
 feeling that would lead us to something higher, to 
 something beyond the reach of the senses. Hence 
 our aims, our purposes, our wishes, our hopes, our 
 fears are all hemmed in by the world, and summed 
 up in it. A vigorous effort is requisite to shake off 
 this crushing weight even for a moment, to look even 
 for a moment through this bright, gaudy mask, which so 
 dazzles and fascinates the senses: and what shall prompt 
 us to make such an effort? what shall endue us with 
 strength to persevere in it? Kven when voices come to 
 us and tell us of another world, the unceasing din of this 
 world overpowers them: we fancy they must come from 
 aregion of dreams and shadows, which the daylight of 
 real life dispels: and thus, as years roll on, and every year 
 draws a fresh, hard layer around the central spirit, we 
 become more and more thoroughly persuaded that this 
 visible world is our only home. Unless some higher 
 power enables us to shake off the yoke of the world, each 
 of us grows by degrees to deem of himself as only one 
 among the myriads of horses set to drag on the chariot of 
 Time,—to deem that his only pleasure is to snatch what 
 provender he can, as he rushes along the way,—that his 
 only glory is to surpass his yokefellows in speed,—and 
 that anon, when his strength fails, the chariot will pass 
 over him, and millions of hoofs will trample him to dust. 
 Moreover in every man there is a root of carnal fleshly- 
 mindedness. His soul is drugged from childhood upward 
 
THE CONVICTION OF RIGHTEOUSNESS. T7 
 ESSE Spee oe a cere neler a 
 with the stimulants and opiates of the senses; and he 
 looks upon it as right and becoming and inevitable to 
 desire such pleasures, to seek after them, to indulge in 
 them, so that it be not intemperately and hurtfully. 
 
 In every man’s heart there is this triple root of sin ;— 
 no one who knows his own heart will dispute it;—the 
 root of selfishness, from which spring self-indulgence, 
 self-will, self-esteem, and the whole brood of vanity and 
 pride ;—the root of worldlymindedness, which issues in 
 ambition, in covetousness, in the love of money, in the 
 desire of advancement, of honour, of power ;—and the 
 root of carnalmindedness, from which, if it be not cut 
 down betimes, and kept diligently from shooting up 
 again, the lusts of the flesh will sprout rankly, and 
 overrun and stifle the soul. In their excess indeed, 
 when these vices become injurious to a man himself, or 
 to others, they are reprobated by the judicious and 
 soberminded. But when they are kept under a certain 
 controll, so far are they from being reprobated, that 
 the man who so controlls them is counted worthy of 
 admiration. These too are the motives and incentives 
 constantly urged and appealed to in men’s dealings 
 with each other, even, alas! in the processes of educa- 
 tion; which is too often a systematic training and 
 exercising of the young in habits of. selfishness, of 
 worldlymindedness, nay, not seldom of carnalminded- 
 ness, whereby those vices acquire an uncontested 
 sway in the heart. For they who are themselves 
 worldlyminded and carnalminded, cannot understand 
 how it is possible to act upon others by any motives 
 save those the force of which they themselves 
 acknowledge, whips and spurs, bribes and blows, the 
 hope of reward and the fear of punishment. They cannot 
 
78 THE MISSION OF THE COMFORTER. 
 
 understand how a heart can be drawn, when no other 
 force is applied to it than the unseen cords of love. 
 Not knowing the power of God, not knowing how 
 that power is essentially and indissolubly one with His 
 holiness, they think they shall never be strong enough 
 to contend against the powers of evil, unless they enlist 
 some of those powers on their own side. They cannot 
 believe that there is any sure plan of driving out or 
 keeping under one devil, except by calling in the aid 
 of another. Thus children are made to walk from the 
 first in the way in which they should not go. The 
 very processes of education bear witness to the radical 
 corruption of our nature. They shew that evil has 
 spread through every region of our thoughts, until we 
 cannot even conceive the possibility of doing without it ; 
 so that, in seeking strong medicines, we can find none 
 but poisons. The child is brought up under the per- 
 suasion that he is altogether a child of this world, 
 that he is so, and cannnot be otherwise, and is not 
 even to think of being otherwise. He is made indeed to 
 learn a lesson out of a book, which tells him that he is 
 a child of God, and the heir of a heavenly Kingdom; 
 and he is bid to reverence this book as sacred. But 
 this, he is compelled to conclude, must mean that the 
 lesson has no manner of bearing on the affairs of this 
 world, and is only designed to be laid by in some 
 remote cellar of his mind, that it may serve him in 
 stead when all things of higher value and more press- 
 ing interest are swept away. For the present he is 
 unremittingly admonisht that his main business is to get 
 a permanent footing here on earth, to appropriate as much 
 as he can of the goods of this world, to lift himself 
 up as high as he can in the eyes of his neighbours. 
 
THE CONVICTION OF RIGHTEOUSNESS. 79 
 
 Such is the ordinary course of education even in this 
 Christian land; and almost all the changes, almost all 
 the improvements, as they have been deemed, which 
 have been made in our systems of education since the 
 beginning of this century, have only tended more and 
 more to call out and inflame the wordly stimulants of 
 action, more and more to draw the student out of the 
 quiet garden of loving contemplation, into the throng 
 and pressure of emulous contention. 
 
 Thus wofully does our mode of education, which in 
 a Christian land ought to aim at convincing the heart 
 and mind from the first both of sin and of righteousness, 
 tend in all its stages, from the nursery up to the 
 university, to confound the ideas of the two, setting 
 up what is deemed a middle term between them as the 
 object of aim and worship, but what in fact is the mere 
 ofispring of sin, masking itself in the garb of righteous- 
 ness. Tor hell is ever striving to rise up into a likeness 
 of heaven; but there are no steps or shadings off by 
 which heaven can descend from its ethereal purity to 
 the borders of hell. And then, when the youth, who 
 has been thus trained, comes forth into the world, he 
 finds the same deficiencies and the same confusion in 
 the institutions and practices of society, which have 
 already proved so delusive and pernicious to him. 
 For civil society, being the creature of this world, and 
 having its ground and its end in this world, inevitably 
 regards its members as children of this world, and in 
 all its dealings with them treats them mainly, if not 
 absolutely, as such. Moreover its chief immediate 
 purpose is much rather protection from evil, than the 
 exercising of any positive influence for eliciting or 
 promoting good. I speak not of what it ought to be, 
 
80 THE MISSION OF TILE COMFORTER. 
 
 according to the highest idea of the body politic, but of 
 what it ever has been, and is Even laws, which are 
 the utterance of the moral voice of the State, confine 
 themselves to prohibition and repression. They do not 
 attempt to cultivate the fields of rmghteousness, but 
 merely to erect a palisade and network against the in- 
 roads of crime, driving in new stakes, and weaving new 
 meshes, in proportion as evil devises new snares and 
 new modes of attack. Their language is, Thou shalt not, 
 speaking to him who is inclined to violate them, and 
 seldom enjoining anything good, because it belongs to 
 them to be imperative; whereas good cannot be en- 
 forced; it being of the very essence of good to be free 
 and spontaneous, not to spring from constraint and 
 compulsion. On the other hand, while the very efforts 
 which society makes for the sake of righteousness, 
 are thus confined to that which is merely negative, he 
 who walks abroad in the world, and listens to its 
 voices, and mixes in its doings, finds a universal con- 
 spiracy, I might almost call it, in behalf of sin, against 
 holiness and godliness. He finds the habits, the 
 manners, the customs, the practices of men, all leagued 
 in favour of this world, all combined to hold up the 
 prizes of this world as the sole objects of desire and 
 endeavour. He finds false notions of honour, false 
 views of propriety, false estimates of interests: duty is 
 left out of account: heaven is condemed to remain 
 within the church-door. The whole language of con- 
 versation is infected with this taint; and it might fill 
 a thoughtful man with sadness, if not with despondency, 
 to observe how subtily it insinuates itself into the 
 commonest remark on the conduct of others, to hear 
 how people reason and jest and praise and blame, as 
 
THE CONVICTION OF RIGHTEOUSNESS. §1 
 
 though it were utterly inconceivable that a man should 
 act from any motive, except such as have respect to 
 his own temporal advantage. Thus the evil tendencies 
 of our nature are rooted and confirmed; and the vices 
 which spring from them are perpetuated, and trans- 
 mitted from generation to generation. Instead of 
 checking and suppressing them, the customs of society 
 rather foster and strengthen, and in a manner legalize 
 them; so that they could not but spread more and 
 more widely, and become ranker and more ineradicable, 
 with the increase of civilization, unless the Comforter 
 were ever unweariably pursuing His gracious work of 
 convincing the world of sin and of righteousness. 
 
 We have seen in the last sermon, what great need 
 there was, what great need there ever has been, and 
 still is, that the Holy Spirit of God should come down 
 from heaven, to convince the world of sin. We have 
 seen how utterly impossible it was for this conviction 
 to be wrought in the world, how impossible it is for 
 such a conviction to be brought efficiently and 
 sufficiently in any single heart, by any other power 
 than that of the Spirit of God. The remarks just 
 made may assist us in perceiving that there was 
 no less need of the help of the Spirit, to con- 
 vince the world of righteousness; and moreover that 
 there is still the same need of His help, in order 
 that this conviction may be graven in deep and living 
 characters on each individual soul. We need the help 
 of the Comforter to do this, because no other power 
 can ; and because, unless we are indeed convinced of 
 righteousness, as well as of sin, the work of the Spirit 
 will be imperfect and fruitless. For why are we to be 
 convinced of sin? why does the Holy Spirit vouchsafe 
 
 F 
 
82 THE MISSION OF THE COMFORTER. 
 
 to work this conviction in us? Not in order that we 
 may continue in sin; but in order that we may flee 
 from it,—in order that, discerning how hateful it is, 
 how terrible, how deadly, we may flee from it with 
 fear and loathing, and seek shelter in the blessed abode 
 of righteousness. But the natural man knows of no 
 such abode: he knows of no righteousness, of nothing 
 really deserving the name. As on the one hand he 
 has no distinct and full conception of sin, so on the 
 other hand has he none of righteousness. He has no 
 notion of the blackness of the one, no notion of the 
 white, saintly purity of the other: all morality with 
 him is of a dull, misty grey: his virtues and vices run 
 one into the other; and it is often hard to know 
 them apart. As his conception of sin seldom goes 
 beyond the outward acts, the vices and crimes which 
 spring from it, and takes little account even of these, 
 until they are full grown; so his righteousness also is 
 for the most part made up of outward acts, and of 
 forms and rites and ceremonies, a thing of shreds and 
 patches, full of holes and darns. 
 
 The cause which makes man incapable of conceiving 
 a true and imperfect idea of righteousness, has come 
 before us already. A muddy pool, a crackt and spotted 
 mirror will not reflect a distinct and pure image. That 
 which is exalted so far beyond the reach of our nature, 
 cannot have place in any of our thoughts. Man cannot 
 even frame such an idea as an object of intellectual 
 contemplation: much less can he embody it as an object 
 of love and worship for his heart. A slight glance at 
 the chief facts presented by the history of the world 
 may suffice to show that this is so. For suppose the 
 case had been otherwise,—suppose that man had been 
 
THE CONVICTION OF RIGHTEOUSNESS. 83 
 
 a ete 
 able to form a distinct and lively idea of righteousness, 
 —where should we look with the expectation of finding 
 the personification of that idea ? Surely we should 
 look to the objects of religious worship, to the gods 
 before whom men have bowed down. Surely we might 
 reasonably imagine that the gods worshipt by each 
 nation would express the most perfect idea it could 
 form of righteousness. And what do we find ? There 
 is hardly a sin by which human nature has ever been 
 degraded, but man in his blind madness has given it a 
 throne in the hearts of his gods. As though he had 
 retained a dim consciousness that he had been made in 
 the image of God, he inverted the truth in such manner, 
 that each nation made its gods in its own image, in 
 vesting them with its own attributes, with its own 
 weaknesses and passions and vices, Lust, and Fraud, 
 and Hatred, and Envy, and J ealousy, and Bloodthirst- 
 iness were seated in huger dimensions among the 
 inhabitants of heaven. These however, it may be 
 objected, were the frenzies of rude, barbarous ages; and 
 as each nation became more enlightened, it elevated and 
 purified its conceptions of its deities. To a certain 
 extent this is true. At the same time, in proportion 
 as the idea of the Deity was refined and purified, it also 
 lost its power, by losing its affinity to humanity, and 
 fading away into an abstraction. Such is the God of 
 Philosophy. Philosophy rejects the clue afforded by 
 the declaration that man was made in the image of his 
 Maker, Entirely indeed it cannot; for man cannot 
 form a, conception of any qualities, beyond those of which 
 he finds the stamp in his own consciousness. But the 
 qualities which Philosophy ascribes to its God, are 
 mostly those which are the least peculiarly human, 
 
84, THH MISSION OF THE COMFORTER. 
 
 - those which man shares in no disproportionate degree 
 with the rest of the creation, above all, power; to which 
 it assigns certain attributes, mostly negations of the 
 conditions of time and space. In its recoil from the 
 gross anthropopathy of the vulgar notions, it falls into 
 the vacuum of absolute apathy. Hence there is nothing 
 in the God of Philosophy, any more than in the nationai 
 and popular gods of the Heathens, that can convince the 
 world of righteousness. 
 
 Poetry however, which culls the fairest flowers of 
 human life, and brightens them still more with the 
 glowing hues of the imagination,—has that no power 
 to convince the world of righteousness? None. It is 
 an ordinary remark, that, when anything like the 
 delineation of a perfect character is attempted in poetry, 
 it is vapid and lifeless. For it loses all resemblance 
 to human nature, and wanes away, like the God of 
 Philosophy, into a skeleton clothed in shadowy abstrac- 
 tions. A tincture of evil would seem almost necessary 
 to render men objects of sympathy. And this is the 
 reason why the prince of philosophers excludes poets 
 from his ideal republic; because the main sources of 
 their interest lie in the contentious passions of men ; 
 and because, instead of convincing the world either of 
 sin or of righteousness, they rather glorify many of 
 men’s vices, and draw their readers away from the 
 contemplation of the philosophic idea (s). 
 
 Yet Philosophy itself has been utterly unable to 
 convince the world of righteousness. Nay, it has been 
 utterly unable to convince itself thereof. From the 
 very first indeed, as soon as man began to make his 
 moral nature an object of reflection and examination, 
 Philosophy endeavoured to lay hold on some idea of 
 
THE CONVICTION OF RIGHTEO USNESS. 85 
 
 re a ete ars lle 
 
 righteousness, and to claim the homage of mankind for 
 it; and almost contemporaneous with this attempt on 
 the part of Philosophy was that of Sophistry to stick 
 up some carnal notion in the room of the spiritual 
 idea; which notion, as being nearer akin to man’s 
 carnal nature, has ever met with readier acceptance than 
 the idea which approached nigher to the truth. One of 
 these false and idolatrous notions, which, as you will 
 remember, was set up by some of the bolder sophists, 
 and which the great Athenian philosopher laid on the 
 rack of his searching dialectics, was, that ight is Right. 
 This is the doctrine of righteousness which, one may 
 Suppose, would be proclaimed by a conclave of wild 
 beasts, the lion’s doctrine, and the tiger’s. Yet, amid 
 the ever-revolving cycle of error, it has been promul- 
 gated anew of late years. As though Christ had never 
 lived, as though the Holy Spirit had never come down 
 to convince the world of righteousness, it has been again 
 asserted in our days that Might is Right. Do we then 
 need that the son of Sophroniscus should rise from his 
 grave, to expose this mischievous fallacy over again ? 
 Surely he has exposed it thoroughly, not for his own 
 age merely, but for ever. Surely, my friends, you, in 
 this Christian land, in this seat of Christian learning, 
 will none of you allow yourselves to be imposed on by 
 so gross and glaring a delusion. This is indeed merely 
 another expression of the same carnal mind, which 
 would merge all the attributes of the Godhead in naked 
 power. But we know that, though the strong wind 
 rent the mountains, and brake in pieces the rocks, yet 
 the Lord was not in the strong wind. Nor was He in 
 the earthquake: nor was He in the fire. In what then 
 was He? In the still small voice: and this is one of 
 
86 THE MISSION OF THE COMFORTER. 
 ee ee eee 
 its holy utterances——Right 2s Might. As sure as God 
 liveth, as sure as the Holy One of Israel is the Lord 
 of Hosts, the Almighty, Right is Might, and ever was, 
 and ever shall be so. Holiness is might: Meekness is 
 might: Patience is might: Humility is might: Self- 
 denial and Self-sacrifice is might: Faith is might: 
 Love is might: every gift of the Spirit is might. The 
 Cross was two pieces of dead wood; and a helpless, 
 unresisting Man was nailed to it: yet 1t was mightier 
 than the world, and triumphed, and will ever triumph 
 over it. Heaven and earth shall pass away, but no 
 pure, holy deed, or word, or thought. On the other 
 hand might, that which the children of earth call so, 
 the strong wind, the earthquake, the fire, perishes 
 through its own violence, self-exhausted and _ self- 
 consumed; as our age of the world has been allowed | 
 to witness in the most signal example. For many of 
 us remember, and they who do not have heard from 
 their fathers, how the mightiest man on earth, he who 
 had girt himself with all might, except that of right, 
 burst like a tempest-cloud, burned himself out like a con- 
 flacration, and only left the scars of his ravages to mark 
 where he had been. Who among you can look into an 
 infant’s face, and not see a power in it mightier than 
 all the armies of Attila or Napoleon ? 
 
 There is a kindred errour however, my young friends, 
 by which many at your age have been fascinated and 
 blinded, against which therefore I would fain warn you. 
 Yours is the age at which the intellect takes the greatest 
 strides, at which its growth is the rapidest. Your main 
 business here is to cultivate it; and if you are diligent 
 in availing yourselves of the means within your reach, 
 you see its empire extending almost daily before you. 
 
THE CONVICTION OF RIGHTEOUSNESS. 87 
 You are invited into a temple where the wise and bright- 
 minded men of all ages and nations, the heroes in the 
 world of thought, are seated around, uttering their sweet- 
 est and most potent words in your ears; and you are 
 evermore reminded how Nature has revealed herself to 
 them, how Fame has crowned them, how mankind have 
 mounted by the marble steps of their writings from 
 ignorance to knowledge, from weakness to power. Thus 
 an aptness to prize intellectual energy as the supreme 
 object of human endeavour is one of the chief temptations 
 whereby you, especially the more vigorous among you, 
 are beset. Moreover the whole scheme of education in 
 this place attaches a high,—let me say, an inordinately 
 high value,—to such power; and several of the nobler 
 tendencies of youth, its spirit of enterprise, its disinter- 
 estedness, its idealism, conspire too readily therewith. 
 Hence at your age men have ever been prone to regard 
 intellectual eminence as the criterion of worth. Above all 
 are they so prone in days like ours, when there is such a 
 restless craving for novel excitement, and such a dearth 
 of sound, stable, time-hallowed doctrines; so that the 
 reverence, which of yore was paid to acknowledged truth, 
 is now often at a loss for an object, unless it can find one 
 in some individual teacher. You will be tempted to 
 regard genius, or what you may deem to be such, as an 
 excuse, 1f not a warrant, for all manner of moral aber- 
 rations. You will be tempted to believe that genius 
 is a law to itself, and to transfer this proposition from the 
 intellectual region, where alone it has any propriety, to 
 the moral. In the intellectual world, it is true, the 
 highest genius is a law to itself. But then bear in mind 
 that it must be a law to itself; whereas this assertion is 
 mostly brought forward with the view of maintaining 
 
Q8 THE MISSION OF THE COMFORTER. 
 
 that genius is exempt from all law. As love is the ful- 
 filling of the law, not by neglecting, but by fulfilling it,— 
 by entering into it, and animating and pervading it, and 
 infusing a living power into its forms, not by standing 
 aloft, and looking down or trampling on it,—so is Genius 
 the fulfilling of the laws of the intellectual world, dis- 
 cerning them by an involuntary, and almost unconscious 
 intuition, and embodying them in some creation of its 
 own. In the moral order of things on the other hand 
 genius is a perilous eminence, as precipitous as it is lofty. 
 Being mostly united to acuter sensibilities, it receives all 
 impressions, evil as well as good, more vividly ; and from 
 a latent consciousness that it ought to penetrate to the 
 core of things, it submits reluctantly to the restraint of 
 conventional usages and establisht institutions. Yet its 
 superiority, instead of emancipating it from moral obli- 
 gation, increases its responsibility. In this, as in other 
 things, much will be required from him to whom much is 
 given. The receiver of ten talents has to bring in ten 
 more, and then to rule over ten cities). When a man is 
 endowed with such a portion, one of the fairest and most 
 precious, of earth’s riches, he is especially called upon to 
 shew forth his thankfulness: for precious indeed it is, if 
 rightly employed ; whereas, if it be squandered, if it be 
 misapplied and perverted, it sharpens our woe, and 
 deepens our shame. The possessors of eminent intellec- 
 tual gifts are the more bound to employ their gifts 
 diligently and faithfully in the service of the Giver, 
 letting the light which he has set up within them shine 
 ‘abroad for His glory, and for the enlightening of their 
 brethren. At the same time it behoves them to exercise 
 peculiar watchfulness, lest they enter into temptation, 
 lest they fall into the snares by which their path is 
 
THE CONVICTION OF RIGHTEOUSNESS. 89 
 
 surrounded, and which to them are still more dangerous 
 than to others. Among the most miserable and abject of 
 men, as numerous examples in the history of literature 
 shew, have been those who, having a certain allotment of 
 talents, betrayed the trust reposed in them, prostituted 
 their faculties to the service of the world, became venal, 
 unprincipled, reckless, and gradually wasted away, until 
 they were a mere wreck in soul and mind,—till their 
 hearts were burnt out, and they retained nothing but the 
 dregs of their former understandings. Many of these had 
 set out with no ignoble purpose, not a few with some- 
 thing of a generous ardour: only, having been taught to 
 believe that they might worthily devote themselves to 
 the pursuit of fame, they naturally and unresistingly 
 became a prey to vanity, and were tainted more and 
 more with its sordidness, its jealousies, its hypocrisies. At 
 present, when new regions of thought are perpetually 
 opening before you, you may fancy that so they will con- 
 tinue to open, and will ever fill you with fresh delight. 
 You may deem that life cannot be spent more honorably, 
 or more happily, than in striving to circumnavigate the 
 intellectual globe. But this is not so. Mere speculation 
 after a time loses its charm: we feel that it is unsatis- 
 fying: we find out that there is something within us 
 beside the machinery of thought, and that, unless that 
 other portion of our nature be allowed to act freely, the 
 machinery of thought itself rusts and gets into disorder. 
 Nor can the mere intellect curb and subdue the senses, 
 which will often run riot and cast it to the ground, 
 maimed and shattered. When the heart is sound and 
 healthy indeed, when the soul is turned Godward,—when 
 our minds, built upon the rock of an undoubting faith, 
 endeavour to discover the manifestations of Him in whom 
 
90 THE MISSION OF THE COMFORTER. 
 
 they believe, according as He has chosen to manifest 
 His will, whether in the outward world, or in mankind, 
 in their nature or their destinies,—then such speculations 
 will be a source of joy that will never fail, never lose its 
 freshness. But only then. It is only the path of the 
 righteous, whether it lies through thought or through 
 action, that shines more and more unto the perfect 
 day (T.) 
 
 The time will not allow me to examine the other 
 manifold ways in which Philosophy has proved her 
 incompetence to convince the world of righteousness. 
 Nor indeed can it be requisite to do more than remind 
 you of that system, which has been brought forward 
 under various forms, evermore shooting forth new heads, 
 as soon as one has been cut off, from the earliest times 
 down to the latest, and which not only avows this incom- 
 petence, but makes a boast of it, absolutely denying that 
 there is such a thing as righteousness attainable, or even 
 conceivable by man, denying that there is any such 
 thing as right and wrong inherently and essentially so, 
 denying that man can do anything or desire anything as 
 right or wrong in itself, or from any other motive than 
 his own personal pleasure or advantage. This philosophy, 
 which has tried to complete and perpetuate the work of 
 the Fall, and has set its hand and seal to the deed where- 
 by we were cut off from God, declaring that there is 
 nothing in man whereby he can hold communion with 
 God, or even desire such communion,—for he who 
 sought it upon selfish grounds would be self-doomed 
 to utter isolation,—this philosophy, which thus opposes 
 the work of Christ, and tells men that the act of 
 self-sacrifice, whereunto Christ has called them, is a 
 fantastical dream, and a sheer impossibility,—has been 
 
THE CONVICTION OF RIGHTEOUSNESS. 91 
 
 taught, we know, even in this Christian land; it has 
 been taught, alas, even in this University. There can 
 hardly be a sadder proof of the antichristian spirit of the 
 last century, than that this antichristian system of 
 philosophy should have been proclaimed authoritatively 
 in a University, where the great body of the teachers 
 must not only be members, but ministers of the Church. 
 Blessed be God however! there are signs which bode that 
 ere long it will be wholly driven out from hence. Among 
 the changes which have taken place here of late years,— 
 where much has been changed for the better, and some- 
 thing, it may be, for the worse,—none has filled my heart 
 with such satisfaction, none seems to hold out’ such an 
 assurance of good to our students, as that which promises 
 that this University will again hecome « school of sound, 
 high-principled, Christian moral philosophy. 
 
 Nor can I discuss the characteristics of that system, of 
 nobler origin and tendency, which did indeed attempt to 
 do something in the way of convincing the world of 
 righteousness, but which failed, as it could not avoid 
 failing, for this among other reasons, that there was no 
 true, living idea of righteousness made manifest to man, 
 of which it might convince the world (U). Its righteous- 
 ness was a righteousness of the understanding. There- 
 fore was it a righteousness of pride. For there is an 
 aptness in the understanding to look down upon all 
 things, as tools and instruments wherewith it may deal 
 at will, as empty shells the chief use of which is to 
 embody and clothe its truths: nay, it can hardly refrain 
 from assuming that the act of understanding implies a 
 superiority to that which is understood. Therefore too 
 was this righteousness a righteousness of insulation. For 
 the understanding has no sympathy, no fellow-feeling 
 
92 THE MISSION OF THE COMFORTER. 
 
 with other existences: it cares solely for the forms of 
 things, or rather for its own forms, which it discerns in 
 the mirror they present to it: the business of the under- 
 standing is to look far off; the further, the more pleasure 
 it takes in what it sees: that which is near and familiar, 
 it disregards: it is heartless and homeless. Therefore 
 moreover was this righteousness a righteousness of lifeless 
 abstractions, instead of living realities, cleaving to modes 
 and words, rather than to principles, magnifying the 
 formal in all things, to the disparagement of the essence 
 and spirit. It was a self-righteousness, that is, no 
 righteousness at alla righteousness in its own eyes, 
 which can never be a righteousness in the eyes of God, 
 —a righteousness in which the impure was to purify the 
 impure, and the unjust to justify the unjust. And as it 
 has been seen in all nations, and in the systems of all 
 philosophers, that no human understanding, not even 
 the etherial one of Plato, could discern the divine 
 affinities in the affections, or set itself in harmony with 
 them (v),—as the primary crack between the heart and 
 the understanding, which ensued upon the usurpation 
 of the latter, drawing man away to the love of know- 
 ledge as a power in himself, from the love of the Object 
 of knowledge, has run through the whole human race, 
 so that they have never been reunited, except by the 
 atonement of Christ,—thus did this philosophy shew its 
 incapacity to convince the world of righteousness, by 
 giving up the best parts of our nature as irretrievable 
 into the hands of the enemy, throwing wife and children 
 and brothers and sisters and friends, and the whole 
 world, overboard,. for the sake of preserving its own 
 worthless self to float in desolate self-complacency on a 
 plank in the Dead Sea. 
 
THE CONVICTION OF RIGHTEOUSNESS. 93 
 a 
 
 Hence we perceive what need there was that the Spirit 
 of God should undertake the task of convincing the 
 world of righteousness. For no other power could. 
 Philosophy could not: Poetry could not: Religion, in the 
 corrupt forms in which it prevailed among the Heathens, 
 could not: the aspect of life could not, They could not 
 yield man the spectacle of Righteousness as a living, 
 active reality, nor even as an idea for contemplation. 
 Meanwhile the Law, sounding with its naked Thow shalt 
 not, and knocking at the ears of those who were living 
 in daily commission of the acts it forbad, was convincing 
 the world of unrighteousness. This however was not 
 enough to fulfill the merciful purpose of God. The 
 righteous God loveth righteousness. He loves to behold 
 His own image in His creatures. He made this earth to 
 be the abode of Righteousness; and He was mercifully 
 pleased to decree that it should not be given up to Sin, 
 but that Righteousness should dwell upon it, Righteous- 
 ness in its highest perfection, even His own Righteous- 
 ness, pure and holy and without spot. Therefore this 
 was the second work of the Comforter. As He came to 
 convince the world of sin, because no other power could, 
 so did He come to convince the world of righteousness, 
 because this. too was a work which He alone could 
 accomplish. 
 
 When the Comforter is come, He will convince the 
 world of righteousness, The sin, of which the Comforter 
 was to convince the world, was the sin of want of faith, 
 of not believing in Christ. Accordingly He was to con- 
 vince the world of its own sin. Was He also to convince 
 the world of its own righteousness? That could not be. 
 Where sin is, righteousness is not, at least no true, pure, 
 genuine righteousness ; and the Comforter can only con- 
 
94 THE MISSION OF THE COMFORTER. 
 
 —$$_—_—- 
 
 vince of the truth. As the sin of the world was its want 
 of faith, so on the other hand righteousness can only come 
 to it through faith; and the reason why the world from 
 the beginning has been so barren of righteousness is no 
 other than this, that it has not been animated by a strong, 
 living principle of faith. Want of faith, we have seen, is 
 the great sin of the world, and the one prime source and 
 fountain-head of all other sins. This is the cankerworm, 
 which has been gnawing at the heart of the world, ever 
 since our first parents gave ear to the voice of the Tempter, 
 beguiling them to withdraw their faith from the word of 
 God, and to place it in the deceitful shows of the senses: 
 and hence it is, by reason of our want of faith, by reason 
 of this cankerworm gnawing at our heart, that all our 
 blossoms have been so pale and blighted, and all our 
 leaves so shriveled. We have seldom strength to pro- 
 duce what is fair in itself, much less what shall be vig- 
 orous enough to resist the blasts of temptation. In every 
 age of the world, under all the forms of social life, and 
 all the gradations of culture, this has been the great sin 
 of mankind. It was so before the coming of Christ. 
 Mankind did not believe in God. They did not believe 
 in His power and wisdom as set forth in the visible works 
 of the Creation. When the heavens declared His glory, 
 men turned a deaf ear to their tale. Although the firma- 
 ment shewed His handiwork, they could not see the 
 finger of God there. Nor would man believe in the 
 image of God, in which he himself was made. He would 
 not believe in the oracles of God, when his conscience 
 uttered them within him. He had so disfigured that 
 image, and had confounded those oracles with so many 
 discordant sounds, that he was utterly unable to separate 
 the true from the false, and to recognise each as that 
 
THE CONVICTION OF RIGHTEOUSNESS. 95 
 
 which it was. And when the Son of God came upon 
 earth with His fan in His hand to do this work for man, 
 to declare the truth in its purity, and to manifest the 
 perfect Image of God, still the world would not believe 
 in Him. Still the world cried, This is not God... 
 this 1s not our God... this is not such a God as we 
 have fashioned for ourselves, of gold and jewels, of - 
 lightning and thunder, of lust and blood. This God 
 has none of the spirit of a god. He is so meek, so 
 gentle, so patient, so humble, so mild, so forgiving, 
 so merciful . . . there is not a great man upon earth 
 who would not be ashamed to be like Him. This was 
 the sin of the world, when Christ was walking upon 
 earth. They would not believe in Him. They would 
 not believe that He was the Incarnate Son of God. They 
 would not believe that the Wisdom and the love of God 
 had become Flesh in Him. They would not believe that 
 the Maker of the Universe would appear in the form of a 
 Servant. They would not believe that the Lord of all 
 Truth and Holiness would shed His blood for the sins of 
 mankind. So utterly estranged were they from the idea 
 of righteousness, that, when the Sun of Righteousness 
 was shewing forth His glory in the midst of them, they 
 knew Him not, but denied and blasphemed Him, im- 
 puting His divine acts to the powers of evil. They 
 listened to the corrupt imaginations of their own hearts, 
 which had framed an image of God so totally different 
 from the true Image made manifest in the life of Christ; 
 and obstinately refusing to believe in Him, they plunged 
 into the nethermost chasm of crime, and crucified the 
 Lord, in whom they would not believe. 
 
 And as want of faith was the sin of the world before 
 the coming of Christ, a sin the parent of all other sins, 
 
96 THE MISSION OF THE COMFORTER. 
 
 ar ae 
 
 and undermining the very desire, defacing the very con- 
 ception of righteousness,—as it was the sin of the world 
 during the life of Christ, consummating itself in the at- 
 tempt to destroy the great Object of Faith, to the end that 
 it might wallow undisturbed in all manner of falsehood, 
 in the falsehoods of sense and selfishness, in the falsehoods 
 of the passions and appetites, in the falsehoods of cupidity 
 and ambition, in the falsehoods of superstition and idola- 
 try, in the falsehoods of hypocrisy and formal observances, 
 —go has want of faith still been the sin of the world 
 ever since Christ went up into heaven. Still the world 
 has not believed in Christ: still at this day it does not, 
 will not believe in Him. Still at this day this is the 
 ereat sin of mankind: and by reason of this sin all their 
 other sins abide with them, and cleave to them, and 
 cannot be driven out of them. And what shall we say 
 of ourselves, brethren? Is this our sin, or no? Can we 
 assert that we are altogether free from it? that we do 
 indeed believe in Christ? No human judge can pronounce. 
 But there is One who can, even He who reads the heart. 
 He knows whether we believe in Christ, or no. To man 
 the only evidence is, do we live by that faith? He who 
 really believes in Christ must needs live in that faith, 
 and by that faith; and therefore he will not live in the 
 service of sin, but in the service of righteousness. 
 
 Here a question arises, how comes it that so large a 
 part of the Christian world are still lying in the bondage 
 of unbelief? in the bondage of that unbelief which makes 
 them the slaves of sin? How comes it that the world 
 does not burst the chains of this bondage, and clothe 
 itself with the wings of faith, and mount through the 
 pure region of righteousness, rejoicing in its freedom, 
 to the foot of that throne where Christ is sitting at the 
 
THE CONVICTION OF RIGHTEOUSNESS. 97 
 
 ———.-. SN See en 
 
 right hand of God? How comes it,—may I not ask, 
 brethren,—how comes it that, even among us who have 
 been baptized into the name of Christ, among us who 
 meet together week after week and day after day to 
 worship the Father in His house,—among us who have 
 so often been called to have our souls refresht and 
 strengthened by His blessed Body and Blood,—how 
 comes it that even among us there are so many, 
 who . . Start not atthe word . . . yes, start, 
 ye to whom it may apply! and O that your hearts 
 would indeed start once for all out of their fleshly 
 sockets! . . . how comes it that even among 
 us there are so many, who do not believe in Christ, who 
 have no real, living, practical faith in Him,—so many 
 therefore, who are still steept in their sins, who are 
 still floundering helplessly about in the midst of their 
 sins, even as though Christ had never come to redeem 
 them? The reason of all this is, that the world,—that 
 we,—having turned away from the Comforter, when He 
 has come to convince us of the sin of not believing in 
 Christ. Our belief in Christ, such as it is, has not been 
 wrought in us by the Spirit of God. We believe in 
 Christ, because our parents taught us to believe in Him, 
 because it is our national faith, because we have been 
 bred up-in it from our childhood, because our under- 
 standings have been persuaded of His divine power by 
 the wonderful miracles which He wrought. But what is 
 the value of such faith, if it be no more than this? Will 
 it take away our sins? will it clothe us in the armour of 
 righteousness? This is a question we can easily answer, 
 at least if it be put to us in another shape. Does it 
 take away our sins? does it soften and fertilize our 
 hearts, so that they bring forth the fruits of righteous- 
 G 
 
98 THE MISSION OF THE COMFORTER. 
 
 ness? Surely they who are conscious of having nothing 
 beyond this traditional, conventional, historical faith, 
 must answer, Vo; no more than the water in a bucket 
 will refresh the whole country when parcht with a long 
 drouth. The water which is to refresh a land parcht 
 with drouth, must come from above. The faith which is 
 to refresh and renew a soul dry and parcht through a 
 long continuance in sin, must come from above also. 
 Until we have been convinced of the sin of unbelief 
 by the Spirit, we shall never know the hallowing power 
 of faith. Until we are convinced of sin, for not believ- 
 ing in Christ, we cannot be convinced of righteousness, 
 because Christ is gone to the Father. ) 
 
 As the sin, of which the Comforter came to convince 
 the world, is of a totally different kind from everything 
 that the world calls sin,—as it is a sin which the world, 
 so long as it was left to itself, never dreamt of as such, 
 nor does any heart, left to itself, so regard it,—while yet 
 it is the one great all-in-all of sin, the sin by which men 
 are cut off and utterly estranged from God, the sin through 
 which they grow downward toward hell, instead of grow- 
 ing upward toward heaven,—so on the other hand is the 
 righteousness, of which the Comforter came to convince 
 the world, totally different in kind from everything that 
 the world accounts righteousness,—a righteousness such 
 as the world in the highest raptures of its imagination 
 never dreamt of, a righteousness moreover by which the 
 effect of sin is done away, and man, hitherto cut off and 
 estranged from God, is reunited and set at one with Him. 
 The Comforter will convince the world of righteousness, 
 our Lord says, because I go to the Father, and ye see Me 
 mo more. In these words we perceive what is the right- 
 eousness, of which the Comforter came to convince the 
 
THE CONVICTION OF RIGHTEOUSNESS. 99 
 
 world. Not of its own righteousness: one might as fitly 
 convince a cavern at midnight of light. The Comforter 
 is the Spirit of Truth, and can only convince of the truth. 
 But the world’s righteousness is a lie, hollow as a whited 
 sepulcre, tawdry as a puppet in a show. Different 
 opinions have been maintained on the question of whose 
 righteousness the Comforter was to convince the world (Ww); 
 but to my own mind the words which follow seem to 
 settle the point: He will convince the world of righteous- 
 ness, because I go to the Father. Of whose righteousness? 
 Not of the world’s assuredly. Christ’s going to the Father 
 could no way be a proof of the righteousness of the world. 
 On the contrary it was the fullest, completest, most dam- 
 natory of all proofs of the world’s unrighteousness and 
 iniquity. It was the proof, that Him, whom the world 
 condemned, God justified,—that the Stone, which the 
 builders rejected, God made the Headstone of the corner, 
 —that Him, whom the world had lifted up on high ona 
 cross of shame, God lifted up on high to a throne of Glory 
 in the heavens,—that Him, whom the world cast out, nail- 
 ing Him between two thieves, God took to Himself, and set 
 Him in the heavenly places far above all principality and 
 power,—yea, took Him up into Himself, into the Unity 
 of His Eternal Godhead, between Himself and His Holy 
 Spirit. Never was the righteousness of the world so con- 
 founded and set at nought, as when Christ went to the 
 Father, when He, to whom Barabbas was preferred, was 
 thus shewn to be the beloved Son and the perfect Image 
 of the Allholy, Allrighteous God. 
 
 But while Christ’s going to the Father was a proof of 
 the unrighteousness and desperate wickedness of the 
 world, it was also a proof of righteousness, namely of His 
 own pure and perfect and spotless righteousness. It was 
 
100 THE MISSION OF THE COMFORTER. 
 
 a proof that He was the Holy One who could not see 
 corruption. It was a proof that He could not possibly be 
 holden by death, any more than it would be possible to 
 hold the sun by a chain of darkness; and therefore that, 
 as Death, the ghastly shadow which ever follows insepar- 
 ably at the heels of Sin, fled from His presence, He must 
 needs be also without sin. It was a proof that, while the 
 world desired a murderer to be granted to them, He 
 whom they denied was the Holy One and the Just. The 
 effect of sin from the beginning, the effect which it always 
 had wrought and always must work, was to cut man off 
 from God, to throw a great gulf between man and God, 
 which no man, continuing in the weakness and under 
 the bondage of sin, can ever pass over. It had made man 
 blind to the sight of God, and deaf to the voice of God. 
 It had driven him out from the garden of Eden, that 
 is, from the presence of God: for none but the pure in 
 heart can see God; none but the righteous can dwell 
 with God. Therefore, when Christ went to His Father, 
 when He was taken up into heaven to live in the bosom 
 of God, this of itself was a proof that He, who was thus 
 exalted, must have fulfilled all righteousness; that His 
 righteousness was not like the righteousness of men, 
 speckled and spotted, and covered with scratches and 
 rents, like a sheet of old blotting-paper, but pure, and 
 without stain or spot. This then was the righteousness, 
 of which the Comforter came to convince the world; the 
 righteousness of Him in whom the world would not be- 
 lieve, of Him whom the world had crucified. Pilate had 
 found no fault in Him: yet Pilate had delivered Him 
 up to be crucified. The Jews had been unable to charge 
 Him with any fault: yet the Jews had crucified Him. 
 They saw nothing but the hideous mists and phantoms 
 
THE CONVICTION OF RIGHTEOUSNESS. 101 
 
 of their own passions, of their own envy and hatred and 
 malice; they clothed Jesus in the dark hues of those 
 passions; and then they nailed Him to the cross. Not 
 knowing what righteousness was, they could not recog- 
 nise it when it came and stood in a visible form before 
 them. Loving unrighteousness rather than righteousness, 
 they tried to quench the light of righteousness, and could 
 not find rest until they trusted they had built up a thick 
 firmament of darkness around them, and extinguisht the 
 heavenly ray which God had sent through the darkness 
 to scatter it. 
 
 Hence, because the world thus obstinately refused to 
 believe in the righteousness of Christ, was it needful that 
 the Comforter should come to convince the world thereof ; 
 so that He might be declared with power to be the Son of 
 God, according to the Spirit of Holiness, which was thus 
 manifested to be in Him, by His resurrection from the 
 dead; and that this declaration might be made known 
 to all nations, to bring them to the obedience of faith in 
 His name. Here however the same question crosses us, 
 which crost us at the end of the last sermon: how could 
 He, who came to convince the world of the righteousness 
 of Christ, be rightly called the Comforter, at least with 
 reference to this portion of His work? At other times, 
 when exercising His power for other purposes, He might 
 shew Himself to be a Comforter. But what comfort 
 could there be in His convincing the world of that, 
 which was the sure judicial proof of the unutterable 
 crime it had been guilty of? At first thought it would 
 seem as if the conviction of Christ’s righteousness could 
 only bring shame and confusion on those by whom He 
 was crucified. And even to us,—although we were not. 
 present in the body at His crucifixion, and so far were 
 
102 THE MISSION OF THE COMFORTER. 
 
 not guilty of it,—although we did not lift up our voices 
 and join in the murderous cry of the Jews,—still, if the 
 righteousness of Christ were nothing more than His own 
 righteousness, the contemplation of such a perfect pattern 
 of all that is excellent and pure and holy would rather 
 ‘seem fitted to cast us down in utter hopelessness, than 
 to comfort us, at least at the moment when the convic- 
 tion of our own exceeding sinfulness has just been 
 brought home in full force to our souls. It might rather 
 tempt us to exclaim with Peter, Depart from us; for we 
 are sinful men, O Lord. Nevertheless, as our Lord tells 
 us, it is indeed the Comforter,—nor is the name used here 
 without its appropriate force,—who convinces us of the 
 righteousness of Christ. For why? Christ's righteous- 
 ness is also our righteousness, if we will cast away the 
 sin of not believing in Him, and receive His righteous- 
 ness as our own by faith. He is the Lord our Righteous- 
 ness. He did not come down to earth to lead a holy 
 and righteous life for His own sake. He was all Holi- 
 ness and all Righteousness from the beginning, yea, from 
 all eternity, dwelling in the bosom of the Father, full of 
 grace and truth. But He came down to earth to lead a 
 holy and righteous life for our sakes, in order that we 
 might become sharers in His Righteousness, and that so 
 He might raise us along with Himself to His Father and 
 ours. It was for us that He was born: for us He went 
 about doing good patiently and unweariedly in spite of 
 hatred and scorn and persecution : for us He bore all the 
 hardships and crosses of life: it was for us that He bowed 
 His allholy neck, and entered through the gates of time 
 and space into the form of weak and frail humanity: for 
 us He submitted to be tempted: for us He overcame sin: 
 for us He allowed the shadow of death to flit over his 
 
THE CONVICTION OF RIGHTEOUSNESS. 103 
 aS fps Sp re pe te 
 
 eternal spirit: for us He burst the bonds of death, and 
 rose again from the grave, for our justification, for our 
 righteousness, that we might believe in Him, and might 
 become righteous thereby: it was for us too that he went 
 up openly to His Father, and sent His Holy Spirit to 
 convince us of His righteousness: for us also does He 
 ever sit, the Sun of Righteousness, in the heavens. 
 When the sun rises to convince the world of light, he 
 does not keep his light to himself: he does not journey 
 through the sky merely to convince the world that he 
 himself is light. He sheds his light abroad on all that 
 will unfold themselves to receive it: he pours it into 
 them, that they may have it in themselves, and manifest 
 it to each other, and behold it in each other. So too does 
 the Sun of Righteousness. His Righteousness spreads 
 from the east to the west: it fills the heavens, and covers 
 the earth. On all who will open their hearts to receive 
 it, He sheds it. For their sakes He gained it; and He 
 pours it out abundantly upon them. 
 
 Therefore is the Spirit, who convinces the world of the 
 righteousness of Christ, most truly called the Comforter. 
 In convincing us of sin, we saw, He convinces us that we 
 are dead in trespasses and sins,—dead, so that we lie in 
 them as in a grave, utterly unable to raise ourselves out 
 of them,—so that our souls, were they left to themselves, 
 would rot and crumble and fall to pieces. Hence this 
 conviction, if it stood alone, would be full of sorrow and 
 dismay. If the Spirit merely convinced us of our sinful 
 acts, of our vices, of our crimes, He would not be the 
 Comforter. For they have so coiled round every part of 
 our being, and mixt themselves up with our very heart’s 
 blood, that we cannot shake them, or strip them, or even 
 flay them off. But in convincing us that our prime sin, 
 
104 THE MISSION OF THE COMFORTER, 
 
 ee ee es 
 
 the root and spring of all our sins, is want of faith, He lets 
 ‘ina gleam of light; He enables us to perceive an outlet; He 
 kindles a hope in us that, if we can but believe, the sinful- 
 ness of our nature may be subdued. We are no longer 
 doomed to a vain struggle between a conscience muttering 
 more and more faintly, Sin not, and a carnal heart shouting 
 -more and more imperiously, I will sin. We are taught 
 that there is One who will help us through this struggle, 
 if we will but believe in Him, even the Onlybegotten Son 
 of God, who dwelt upon earth for the very purpose of 
 breathing a new life of faith into us, of setting a living 
 Object of faith before us; so that in every need and peril, 
 whithersoever the chances of the world may waft us, we 
 shall see God, not afar off in the heavens, in the clouds of 
 speculation, or the dim twilight of tradition, but close by 
 our side, as our Example, our Guide, our Friend, our 
 Brother, our Saviour and Redeemer; that we shall know 
 God, not merely as a Lawgiver, commanding us to over- 
 come sin, but as a Pattern shewing us that it can be over- 
 come, and how, and as a mighty Helper ever ready to 
 enable us to overcome it. In like manner, if the conviction 
 of righteousness which the Spirit works in us were merely 
 the conviction of God’s righteousness, or of Christ’s, we 
 could only fall to the ground with awestruck, palsied 
 hearts: we could no more venture to look upon Christ, than 
 the naked eye can look upon the sun. But when we are 
 thoroughly convinced that Christ’s righteousness is our 
 righteousness, the righteousness which he purposes to 
 bestow upon mankind,—that He came to fulfill all right- 
 eousness, not for His own sake, but for ours, in order 
 that He might give us all that we lack out of His ex- 
 ceeding abundance,—then indeed a bright ray of joy and 
 comfort darts through the heart, startling the frostbound 
 
THE CONVICTION OF RIGHTEOUSNESS. 105 
 
 waters out of their yearlong sleep. Then the soul, which 
 before was as a wilderness and a solitary place, solitary, 
 because God was far from it,—yea, the barren desert of 
 the heart rejoices and blossoms like the rose. All its 
 hidden powers, all its supprest feelings, so long smothered 
 by the unresisted blasts of the world, unfold like the 
 roseleaves before the Sun of Righteousness; and each 
 and ali are filled and transpierced with His gladdening, 
 beautifying light. 
 
 In order however that this may be fulfilled in us, the 
 conviction of Christ’s righteousness must indeed be 
 wrought in us by the Spirit of God. We must be tho- 
 roughly convinced that He is our Righteousness, our only 
 Righteousness. It is not enough to believe that He was 
 a very good and holy man. We believe that many men 
 have been good and holy, that Noah was so, that Abraham 
 was so, that Joseph was so, that St John was so, that 
 St Paul was so. But their righteousness is of no avail 
 to us: it cannot help us out of our sins. Therefore our 
 conviction of Christ’s righteousness must be of a wholly 
 different kind from our belief in the righteousness of any 
 other man. On the other hand it must be of a different 
 kind from our conviction of the righteousness or justice 
 of God: for this, coming upon the conviction of our sins, 
 would merely affix the deathwarrant to the condemna- 
 tion which our conscience pronounces against us. Whereas 
 the belief in the righteousness of Christ is the means by 
 which we are to be raised out of our sins, and to receive 
 justification in the sight of God. Hence these two works 
 of the Comforter, the conviction of our own sins, and the 
 conviction of Christ’s righteousness, go one along with 
 the other, and cannot be divorced or parted, neither being 
 accomplishable without the other. For it is by the con- 
 
106 THE MISSION OF THE COMFORTER. 
 
 oe a 0 
 
 trast of Christ’s mghteousness that we are enabled most 
 clearly to discern our own all-pervading sinfulness ; and 
 it is by the conviction of our own sinfulness that we are 
 brought to recognise the divine perfection, and our own 
 need, of the righteousness of Christ. In some souls one 
 work may seem to be prior, in others the other. Accord- 
 ing as we turn our eyes, the light may seem to rush upon 
 the darkness, or the darkness to fly before the light ; while 
 the two operations are in fact coinstantaneous. But 
 whichever conviction may have been, or have come for- 
 ward into consciousness as the earliest in any particular 
 case, each must be continually enlivening and strength- 
 ening the other. There are those who are sinking like 
 Luther under a crushing sense of sin, before the assur- 
 ance of the forgiveness obtained by the righteousness of 
 Christ dawns upon them. There are those to whom 
 Christ will manifest Himself in the first instance, as He 
 did to St Paul, in His heavenly glory. But in either 
 case, where the work is the work of the Comforter, the 
 
 second conviction will follow close upon the first. The 
 
 conviction of sin will be followed by the conviction of the 
 forgiveness which our Allrighteous Saviour has procured 
 for us; which latter conviction alone turns the former 
 into a wholesome discipline of humility: and when 
 Christ vouchsafes to arouse us by manifesting Himself 
 in His glory, it is still as He whom we have persecuted 
 by our sins. The conviction of Christ's righteousness 
 will ever be one of the chief means employed by the 
 Comforter to bring us to a conviction of our sinful- 
 ness; while on the other hand it is absolutely necessary 
 that we should be brought to this conviction of our sin- 
 fulness, before we can discern our need of a righteous- 
 ness, which is not our own, but is to descend upon us 
 
 - 
 
THE CONVICTION OF RIGHTEOUSNESS. 107 
 
 from above. So long as a man is not convinced of sin, 
 of his own sinfulness, irremediable by any efforts of his 
 own,—so long as he is not convinced that he has no real 
 righteousness in himself, that he is not what he ought to 
 be, nay, that he is totally unlike what he ought to be, 
 —so long as he is content to live the common, amphibious, 
 half and half life of the world, which is neither one thing 
 nor the other, a miserable border-land between good and 
 evil—so long as he goes on staggering to and fro between 
 opposite sins, neither hot nor cold, believing with his lips, 
 and unbelieving in his heart, doing right for the sake of 
 the world, wearing the garb of outward decency and a 
 self-satisfied honesty or honorableness,—so long he can 
 never be really convinced of the righteousness of Christ. 
 We must feel that without Him we can do nothing ; that 
 through our sins we have cast ourselves out from the 
 presence of God; and that of ourselves we can no more 
 return into His presence, than we can fly up and bathe 
 in the fountains of light which are ever welling from the 
 heart of the sun: we must feel that the law is placed, 
 like the flaming sword at the East of the Garden of 
 Eden, turning every way, writing its sentence of condem- 
 nation against every deed and word that issues from the 
 heart of man, and thus keeping the way of the Tree of Life: 
 we must feel that we neither have nor can have any 
 righteousness of ourselves to justify ourselves: then alone 
 shall we be brought to yearn for, then alone shall we 
 indeed be convinced by the Comforter of the righteousness 
 of Christ. 
 
 And how are we to become partakers of that right- 
 eousness ? Christ is ready, is desirous to bestow it upon 
 all; but how are we to receive it? Even as we receive 
 every other heavenly gift, by faith. The Comforter shal! 
 
108 THE MISSION OF THE COMFORTER. 
 
 convince the world of righteousness, says our Lord, because 
 I go to the Father, and ye see me no more. In that He 
 went to the Father, He gave the most certain demonstra- 
 tion of His righteousness. In that we see Him no more, 
 He renders it easier for us to make His righteousness ours. 
 Were He still living upon earth, were He walking about 
 before our eyes, it would not be so. It was not so with 
 His brethren: they did not believe in Him. It was not 
 so with His chosen apostles: so long as He continued 
 present with them in the body, they did not receive Him 
 into their souls; they did not put on His righteousness. 
 Therefore was it expedient for them, as we have already 
 seen, that He should go away. For, so long as He con- 
 tinued with them, they lived by sight, rather than by 
 faith; and sight disturbs faith, and shakes it, and weakens 
 it. Sight, as belonging to the world of sense, partakes 
 its frailties and imperfections. To put forth all its power, 
 faith must be purely and wholly faith. It is so even 
 with the human objects of our faith and love. So long 
 as they continue in the flesh, our faith in them, our love 
 for them is imperfect. The infirmities of the flesh cleave 
 to it. Their corruption must put on incorruption,—they 
 must be transfigured by death—they must pass away 
 from this world of sight,—we must see them no more :— 
 then may our faith and love toward them become pure 
 and holy and heavenly and imperishable. When our love 
 springs from the root of faith, then alone may it hope 
 to blossom through eternity. In like manner, when our 
 righteousness springs from the root of faith, then will it 
 flourish in the courts of the temple of God. For what 
 is our righteousness, when it comes to us through faith ? 
 It is not ours, but Christ’s: and everything that is Christ’s 
 is wellpleasing in the eyes of God. By faith we pass 
 
THE CONVICTION OF RIGHTEOUSNESS. 109 
 ote setae an A a Ca Ta aac? 
 out of this world of sense. By faith we put off our carnal 
 nature, and put on a new spiritual nature, through which 
 we shall not be found naked. By faith we receive the 
 power to cast away our sins, and to live a life of holiness 
 and love. Through faith, giving ear to the voice of the 
 Jomforter, the evil spirit is driven out of us, as he was 
 driven by the harp of David out of Saul. Through faith 
 we are lifted out of ourselves. Through faith we cease 
 to be specks of foam, dasht along the furrows of the 
 homeless wave. Through faith we become members of 
 the everlasting body of Christ; the Spirit of Christ passes 
 into us; and ink in the aie of time we too shall go 
 with Him to His Father, 
 
110 
 
 SERMON IV. 
 THE CONVICTION OF JUDGEMENT. 
 
 When the Comforter is come, He will convince the world of Sin, and 
 of Righteousness, and of Judgement; of Judgement, because the Prince 
 of this world is judged.—Joun xvi. 8, 11. 
 
 We have considered the first two parts of the threefold 
 work of the Comforter,—the conviction of sin, which He 
 was to produce in a world lying blindly and recklessly in 
 sin,—and the conviction of righteousness, which He was 
 to awaken by opening the eyes of that world to behold 
 the righteousness’ of the Lord it had crucified,—the con- 
 vietion of the world’s sin, and of Christ’s righteousness. 
 These two facts, we have seen, as wrought in the world, 
 are essentially coincident; the conviction of sin being the 
 instantaneous result from the manifestation of the right- 
 eousness of Christ, even as the rising of the light manifests 
 the darkness. Were there no darkness, the light would 
 only manifest itself: but, as the world, at the time when 
 the Comforter was first sent to bring it to the knowledge 
 of the truth, was lying wholly under thick darkness, the 
 effect which the dawning light of the Sun of Righteous- 
 ness was to produce upon it, could not be other in the first 
 instance than the conviction of the darkness under which . 
 it was lying. It was to be convinced of sin, of the sinful- 
 
THE CONVICTION OF JUDGEMENT. LEE 
 ene ee er de a SIM 
 ness which ran through all its thoughts and feelings, and 
 with which the very notions it had framed of any thing 
 approaching to righteousness were tainted, before it could 
 adequately understand the beauty and the glory of that 
 perfect righteousness which the Son of God had manifested 
 upon earth. In these days on the other hand, when we 
 are brought into the Church of Christ in our infancy,— 
 when the name of Jesus is one of the first words the child 
 is taught to utter,—when our earliest lessons of obedience 
 and patience and meckness and purity and merey and 
 love are taken from the story of His life——when we are 
 bred up in the constant habit of joining the congregation 
 of our brethren to offer up our prayers to God as His child- 
 ren, reconciled to Him through the righteousness of His 
 Onlybegotten Son,—when, whithersoever we go, we find 
 the name of Christ written on every ancient institution, 
 and the house of God and of His Christ rising out of 
 every town and every hamlet, to bear our hearts “Above 
 the smoke and stir of this dim spot, Which men call 
 earth,”—now, when, if we cast our eyes over the map of 
 the earth, we see at once that Christ is the recognised 
 Lord of every nation eminent in knowledge and in power, 
 —it might be supposed that the first impression which 
 would be graven on every youthful heart, would be the 
 image of Christ, of the Lord its Righteousness; and that 
 so, by degrees, as its consciousness became livelier and 
 more distinct, it would be taught by the contrast of this 
 glorious image to feel its own unworthiness and sinful- 
 ness. Nor do I doubt that there are many, the growth of 
 whose spiritual life does in fact proceed in this calmer, 
 more orderly manner,—many, especially in that sex 
 which is less exposed to the assault of the world’s 
 tumultuous temptations, who are led by the Spirit of God 
 
1 Be THE MISSION OF THE COMFORTER. 
 
 a) 
 
 A ne eS 
 
 from grace to grace, even as a child is led by its mother, 
 ‘and who are only allowed to fall, as a child falls, lightly 
 
 hurting itself but little, just enough to serve for a warn- 
 ing, and soon lifted up again. I doubt not that there are 
 many children of godly parents, on whose souls the convic- 
 tion of Christ’s righteousness is stampt early, becoming 
 more and more distinct and bright as they advance in 
 years, and gradually impressing them with the conviction 
 of their own sinfulness. Only, until it has done this, 
 until we are indeed convinced of sin, our conviction of 
 Christ's righteousness can never be what it ought to be. 
 We cannot feel its divine, exclusive perfection. We 
 cannot feel how totally different it is from the righteous- 
 ness of all the other children of men,—how opposite in 
 its principles and aims to that virtue which the natural 
 man, when highly gifted and favourably circumstanced, 
 will sometimes admire and seek after—how immeasurably 
 superior to what has ever been found even in the holiest 
 of His saints. Nor, until we are convinced of sin, can we 
 feel our own need of being justified by the righteousness 
 of Christ. We cannot understand what is most excellent 
 and wonderful in it, that it was not earned for Himself, 
 but for us, in order that He might have wherewith to 
 clothe a race shivering and pining in the nakedness of 
 their sins. Hence we shall merely endeavour to imitate 
 it, as we might imitate the actions of any other great and 
 good man, as something lying within our reach, attainable 
 by our own efforts. We shall not seek it as a oift, as 
 something that we cannot possess except through the 
 bountiful merey of its sole Possessor. We shall not fall 
 down in humble and contrite prayer, yearning to have 
 our hearts and souls renewed and strengthened, as alone 
 they can be, by a participation in His Spirit. 
 
THE CONVICTION OF JUDGEMENT. 113 
 a 
 But though there may be examples in which a 
 Christian life is undisturbed by violent shocks, and rises 
 to its maturity without going through any convulsive 
 crisis——though it may now and then flow onward, fed 
 and increast, like a river, by the whole country it has to 
 pass through, and never compelled to burst its way 
 among the rocks of a rapid, or to plunge down at once 
 into a different level,—and though the number of such. 
 examples would doubtless be greatly enlarged, if a higher 
 spirit of sanctity were to spread through our domestic 
 life, and to animate our domestic education, and if at our 
 schools and universities it were borne more steadily in 
 mind that the main business of Christian education is to 
 train up the children of God for their inheritance in the 
 Kingdom of Heaven,—yet, according to the present 
 course of the world, and the present constitution and 
 character of society, such persons at the utmost cannot 
 amount to more than a very small minority. Most of 
 you will bear me witness that in the great majority of 
 cases the world still rushes with overwhelming force 
 upon the soul, and sweeps it away out of its baptismal 
 purity, and dashes it to and fro with the swelling of its 
 riotous waves. Most of you will be ready to confess that 
 the righteousness of Christ has not shone with a never- 
 waning, ever-waxing light upon your souls from your 
 childhood upward,—that it has often been hid from you 
 by the mists and vapours of the earth,—that it had no 
 place in the mimic heaven, which you patcht up for 
 yourselves out of the blossoms and jewels and spangles 
 of this world, and beneath which you lulled yourselves to 
 Sleep with sweet songs of your own graces and virtues, 
 Nay, are there not those amongst you, who, if you were 
 
 to lay bare your hearts, would have to avow that you 
 H 
 
114 THE MISSION OF THE COMFORTER. 
 
 2 ee 
 
 have turned wilfully away from Christ and his righteous- 
 ness,—that you have driven the thought of it out of 
 your minds,—that you have closed your ears against 
 Him, when He has called upon you to acknowledge your 
 want of it, and to receive a full supply for that and every 
 other want for Him? Are there not those who have 
 shrunk away from Him into some of the dark caverns of 
 sin, lest His light should dazzle and blind, lest His voice 
 should trouble and scare them? Many of you, I feel 
 assured, would be constrained to acknowledge that there 
 have been long periods of your life, during which you 
 have never seen, never contemplated, never meditated 
 upon the righteousness of Christ—during which you 
 have thought of no other righteousness, have cared for 
 no other righteousness, have aimed at no other righteous- 
 ness, than that which is fair and grand in the eyes of the 
 world. And how does the case stand now, brethren ? 
 Do you indeed all discern the righteousness of Christ in 
 its heavenly perfection and beatific glory? Do you look 
 up to it;and gaze upon it with every eye of your heart 
 and soul and mind, and strive after it, strive to make it 
 yours, with all your strength, with the strength of 
 unceasing watchfulness against temptation, with the 
 streneth of a resolute resistance to evil, with the strength 
 of a patient perseverance in welldoing, with the strength 
 of humble, penitent, earnest, unweariable prayer? Is 
 this the one great object of your desires and aspirations 
 and endeavours, the beacon that draws and guides you 
 onward, and the tent that shelters and protects you? 
 Are you longing, seeking, striving to fly for refuge from 
 the sins of the world beneath the righteousness of 
 Christ? Are you indeed hungering and thirsting after 
 this righteousness? Or have you bowed down your 
 
THE CONVICTION OF JUDGEMENT. 115 
 souls to the world, and given up your hearts to its 
 service? with no higher ambition, than to snatch all 
 you can of the largess which the world is ever and anon 
 flinging abroad among the crowd of her slaves, in 
 order to cheer and kindle them up for a moment, and to 
 keep them from fainting and flagging? Is this your 
 highest aim, to look well in the eyes of the world, to 
 gain worldly power, worldly riches, worldly distinction, 
 worldly honour, worldly esteem, worldly righteousness ? 
 Surely, brethren, if this be our case, if this be the case 
 with any of us,—and may we not reasonably fear that 
 it is the case with far too many ? let us each ask whether 
 it be with ourselves ;—for, if it be, we must need to be con- 
 vinced of judgement; we must grievously need a living 
 conviction that the Prince of this world has been judged. 
 
 This is the third great work of the Comforter; who, 
 according to our Lord’s declaration, was not only to con- 
 vince the world of sin and of righteousness, but also of 
 judgement. We have seen in the former sermons, how 
 absolutely necessary it was, that, if the world was indeed 
 to be convinced of sin and of righteousness, the Holy 
 Spirit of God should vouchsafe to undertake the work of 
 bringing the world to that conviction. We have seen 
 how utterly inefficient all other powers are to engrave 
 this conviction on the heart of the world; how every 
 other attempt so to engrave it was like carving characters 
 in the sand, which the next wave of temptation covered 
 and effaced; how it was requisite that the world should 
 have a new heart and a new spirit, even the Spirit of 
 God, working in it, before it could embrace and retain 
 a conviction so alien to its nature. Nor was the difficulty 
 of convincing the world of judgement less: nor was there 
 less need that the Spirit of God should graciously under- 
 
116 THE MISSION OF THE COMFORTER. 
 
 take the work of producing this conviction. For by no 
 other power than that of the Spirit of God could it be 
 wrought; yet, unless it were wrought, the work of the 
 Comforter would be incomplete. In vain would He con- 
 vince the world of sin; in vain would He convince the 
 world of righteousness ; unless He perfected His work by 
 convincing the world of judgement. 
 
 It is by the light of the Sun of Righteousness, we have 
 found, that the Comforter convinces the world of sin. 
 Some souls may be the most strongly imprest in the first 
 instance by the beauty and glory of the righteousness 
 manifested in the life of Christ, and may only be 
 awakened by degrees to the consciousness of their own 
 want to everything akin thereto. Others, a far greater 
 number,—especially among those who are sent out from 
 the quiet shelter of their homes to fight the world upon 
 its own ground,—become immerst in such thick darkness, 
 darkness like that which spread over the land of Egypt, 
 darkness which may be felt,—they become so bound by 
 the heavy chains of a morbid and turbid sleep,—that the 
 first sound which strikes their consciences, when they 
 are startled out of that sleep, is the clanking of their 
 chains,—the first sensation they are distinctly aware of 
 is the weight of the darkness pressing stiflingly upon 
 them. Now, whichever the order of succession may be, 
 if the conviction ‘wrought in us be the work of the 
 Yomforter, the same effect, which took place in the 
 natural world, when the Creative Word poured light 
 through the dark and formless void, took place also, and 
 still takes place, in the moral world, when the same 
 Word pours His light through it. The Spirit of God 
 divides the light from the darkness, and calls the light 
 Righteousness; and the darkness He calls Sin. But is 
 
THE CONVICTION OF JUDGEMENT. 117 
 Sr Seo ae : 
 this all? Is he content with merely dividing them, with 
 merely giving them their names, and leaving them to 
 stand arrayed over against each other? Is he so weak, 
 that He can do no more than this? or so indifferent, 
 that He will not do more? Is the light content with 
 dividing itself from the darkness ? Does it allow the 
 darkness to lift up its head against it? Does it not 
 utterly scatter the darkness, and drive it away before its 
 face 2 They who are hidden from the light by the thick, 
 impermeable mass of the earth, will still be in darkness: 
 but whithersoever the light comes, thence the darkness 
 flies. And must it not be so likewise, when the Son of 
 God sends His Spirit from Heaven, to shew forth the light 
 of His righteousness, and to convince the world of the 
 darkness of its sin ? Assuredly it must. The manifesta- 
 tion of Christ’s righteousness is not merely in order to 
 reveal the sin of the world, but in order to scatter and 
 confound it and drive it away. When he came forth 
 from the bosom of the F ather, to war against Sin, He did 
 not come to the end that the victory should be doubtful: 
 He did not come to share the empire of the world with 
 Satan. He came to overthrow Satan; yea, and He did 
 overthrow Him. He came to cast out sin; yea, and He 
 did cast it out. From His own humanity He cast it out, © 
 and waved His sword of light before it, whenever it 
 dared approach Him: and hereby He gave a pledge, that 
 it shall be cast out from the souls of all His saints, of all 
 who shall become partakers of His blessed and glorious 
 redemption, 
 
 This is the great truth, of which the Comforter came to 
 convince the world, when He came to convince it of judge- 
 ment: and this again is a truth of which no other power 
 can convince it. Or is there any other power that can ? 
 
118. THE MISSION OF THE COMFORTER. 
 
 A ee See 
 
 The word Judgement naturally reminds us of that power 
 by which the rulers of states in all ages have endeavoured 
 to convince the people thereof. Law is the voice where- 
 by the wisdom of those who ate set in authority over 
 nations has tried from the beginning to convince mankind 
 of judgement. It is a solemn voice, direct, imperative, 
 oracular, mighty among the voices of the earth, girt with 
 majesty and with terrour, speaking like thunder, and 
 executing its sentence like lightning. The wisdom of 
 nations is employed in devising and enacting laws: the 
 wisdom of nations is employed in administering and en- 
 forcing them: the power of nations is pledged to carry 
 them into execution: and fearful are the weapons which 
 that power has to wield, dungeons, chains, exile from the 
 land of our fathers, the severance of every tie that 
 renders life precious or pleasant, death. Such is the plan 
 which man takes to convince his fellows of judgement: 
 and how vain is it! Against how small a portion of the 
 brood of sin can Law even utter judgement! Only 
 against gross overt acts of sin ; against such acts as break 
 the public peace, or seriously injure the wellbeing of 
 others. So far therefore as Law goes, there are vast 
 multitudes of sins, against which no sentence even of 
 ‘ yeprobation is denounced; how vast, you will better 
 conceive, if you reflect how much of your own past lives 
 has been sinful, yet how seldom, if ever, you have done 
 anything of which the Law could have had cognisance. 
 Moreover, even among those sins which Law forbids, how 
 few comparatively are the acts against which judgement 
 takes effect! The act must be outrageous; the evidence 
 of its commission must be clear, satisfactory, unimpeach- 
 able, without flaw or loophole. The carelessness and 
 apathy of those against whom the offense is committed, 
 
THE CONVICTION OF JUDGEMENT. 119 
 
 a eee A RES eno si. eiseunesensibaasicmeutiosineawinnte 
 
 their shrinking from appearing in the character of prosecu- 
 tors and calling down wrath upon their brethren,—the skill 
 and subtility of advocates,—the mildness of judges, bound 
 by their very office to give the accused the benefit of the 
 slightest doubt, the faintest presumption,—the natural 
 sympathy which man feels with suffering, even where it 
 
 1s the consequence of guilt, and which, in an effeminate 
 
 age, when men have lost the idea of the rightful con- 
 nexion and proportion between moral and physical evil, 
 so as to shudder at pain more sensitively than at sin, 
 threatens almost to paralyse the arm of Justice—the 
 reluctance to condemn a fellowcreature, which the eon- 
 sciousness of our own frailty begets, and which is 
 strongest in the purest hearts,—all these motives combine 
 to screen culprits, even those whose crimes have been 
 flagrant, from the judgement of Law. How rarely has a 
 law been repealed or fallen into disuse, because it had 
 fulfilled its purpose, and the crime it forbad had ceased 
 to be committed! When laws have become obsolete, it 
 has been much rather from changes in the condition and 
 habits of society, than from their own efficiency. On the 
 other hand how glaringly is the Incapacity of Law to 
 convince the world of judgement demonstrated by the 
 continual multiplication of Laws! In reckless defiance of 
 Law, new crimes are invented, and the old ones are still 
 perpetrated as frequently ag ever. Nay, unless a far 
 mightier, more pervading and penetrative power than 
 that of Law were employed to convince the world of 
 judgement, you might enact law after law to repress 
 the fraud and violence of man, you might weave 
 a net of laws around him to tame him, you might 
 twine your threads fast and tight and thick about 
 every limb; and just as you had finisht your task, 
 
120 THE MISSION OF THE COMFORTER. 
 he would crumble to dust from rottenness and 
 corruption. 
 
 Law however is not a voice which often sounds in your 
 ears, my brethren, to convince you of judgement. The 
 sins and offences which Law forbids, are not those into 
 which you are likely to fall. Why so? Because you are 
 convinced of judgement? If you were, you would be no 
 less unlikely to fall into other sins, than into those which 
 the law condemns. But you have few temptations to 
 commit the latter. The sins which the law brands are 
 mostly offences against the institutions, the order and 
 peace of society; and your interests are bound up with 
 those institutions, and that order and peace. ‘Therefore 
 you are not apt to commit such sins, and need not the 
 reprobation of the law to repell you from them. But the 
 world has other voices whereby men are to be convinced 
 of judgement, voices addrest more especially to you. The 
 law, properly so called, the law of the State, is addrest 
 mainly to other classes of society: the law of honour, the 
 law of opinion are addrest to you. Now these in some 
 respects have been more effective than the law of the 
 State in convincing the world of judgement. They have 
 at times succeeded in checking and repressing certain 
 sins; some they have almost extirpated. Yet it can by 
 no means be said even of these, that they do indeed 
 convince the world of judgement. For what is the 
 judgement, of which they convince the world? Not the 
 judgement of God, but the judgement of the world itsell. 
 Hereby they foster and pamper the sin of worshiping 
 the world, instead of God; a sin which seems to become 
 huger and more oppressive with the increase of civiliza- 
 tion. The motive they appeal to is the desire of pleasing 
 the world, not of pleasing God. He who rules his 
 
THE CONVICTION OF JUDGEMENT. 121 
 ee ene ae te Ce eee 
 conduct solely by the laws of honour and opinion, will 
 be just as careless about God, just as remote from the 
 righteousness of Christ, as the most barefaced sinner. 
 These laws do not point straightforward along the path 
 of duty. They say not, This is right; do and love it: 
 This is wrong ; eschew and abhor it. They say, This 
 will exalt thee in the esteem of thy neighbours: This will 
 brand you with shame and wnominy. Moreover, as the 
 grounds of these laws are erroneous, and their motives 
 spurious and tainted with evil, so, in that which they 
 enjoin and forbid, they are arbitrar , partial, superficial, 
 fallacious. Much that is sinful they encourage. Looking 
 in all things at that which displays itself to the eyes of 
 man, they leave the recesses of the heart unexplored and 
 untoucht ; so that the more a man conforms to them, the 
 more apt is he to become a whited sepulcre. Nay, there 
 is one large class of sins, of which they are wellnigh 
 regardless,—those most insidious and pernicious sins, 
 with which human morality has ever been at a loss how 
 to deal, the sins of impurity and licentiousness. To such; 
 vices they are lenient and indulgent, except when they 
 become excessive. Hereby these laws at once betray 
 their inability to convince the world of judgement, in 
 that they do not presume to condemn the sin itself, in 
 all its forms and indications, but only when it becomes 
 an open outrage, destructive of happiness, and under- 
 mining the foundations of family life, 
 
 Thus impotent are the witnesses of this world to con- 
 vince the world of Judgement. Nor had the witnesses 
 appointed by God for the purpose in the earlier ages of 
 the world been able to produce this conviction efficaciously. 
 From the very first God had set the mark of judgement 
 upon sin. Ere Death was, ere Sin had sprung up in the 
 
122 THE MISSION OF THE COMFORTER. 
 
 heart of man, God had declared that Death should 
 execute judgement against Sin. What Death was to be, 
 man knew not: its dark shadow had never yet past 
 over the bright vernal face of paradisiacal life. He only 
 knew that it was something to be greatly feared and 
 shunned, something betokening God’s severe displeasure, 
 and that it was to be the consequence and penalty of 
 disobedience. Yet Death did not convince man of judge- 
 ment in the days before it entered into the world: nor 
 has it ever done so since. Although this judgement 
 against sin has been executed in countless millions of 
 instances, ever since man sold himself into the bondage 
 of sin,—although Death has pursued him whithersoever 
 he has wandered, into every nook and corner of the earth, 
 and has never allowed him to evade its clutches,— 
 although the whole earth is one vast charnelhouse in 
 which Death has laid up the victims of Sin,—although 
 no minute of time glides by without tolling the death 
 of some among the children of men,—still man will not 
 believe that Death has been appointed by God as a 
 judgement against sin. He will not look upon it as 
 such. He deems that it is merely a law of nature; 
 as in truth it is, a law of our sinful nature, a law to which 
 all such as are concluded under sin must bow. But he 
 will not recognise the connexion between death and sin. 
 He feels indeed that sin is a law of his nature, that there 
 is a law in his members, which he cannot withstand, 
 dragging him into sin; and this he will often alledge, 
 more especially to his own conscience, as an excuse for 
 continuing unresistingly in sin; although at other times, 
 when the spirit of pride has for the moment supplanted 
 the spirit of sloth, he will be ready to boast of the strength 
 and dignity and virtuous energies of his nature. He 
 
THE CONVICTION OF JUDGEMENT. 123 
 
 knows too that death is a law of his nature; and this he 
 never thinks of denying or questioning: nay, he is prone 
 to believe the whisperings of the deceiver, who tells him 
 that so it ever has been, and so it ever will and must be, 
 —that to wrestle against it is vain,—that to trouble 
 oneself about it is unprofitable selftormenting,—that we 
 must let it be, as though it were not,—that we must 
 copy the example of Nature, who hastens to efface every 
 trace of Death’s hand, and who, with the seeds of death 
 rankling in every limb, decks herself out with the pageant 
 of exuberant, unquenchable life, and makes use of the 
 exuvie of death to render that life more luxuriant,—and 
 that, whatever may come after death, we must deem of it 
 as a nonentity; for that no power can conquer death 
 on this side of the grave, and still less beyond. Thus, 
 although Death has been ordained to pass to and fro over 
 the whole earth, stalking from land to land, and from city 
 to city, and from house to house, knocking time after 
 time with sorrow and piteous wailing at the door of every 
 heart,—and although it has not gone forth alone, but 
 accompanied by a thronging train of pains and diseases, 
 blighting the bloom of youth, blasting the strength of 
 manhood, gnawing at the core of old age, and bringing 
 one after another down into the all-leveling grave,— 
 although moreover it sends forth the whole host of 
 physical evils whereby the world is desolated, to keep 
 man in mind of wrath,—although this countless multitude 
 of witnesses is ever traversing the earth, with sounds of 
 lamentation and tribulation and anguish, to convince the 
 world of judgement,—still all is in vain, the world will 
 not be convinced. Man will not believe that death and 
 pain and sickness and misery are the offspring of Sin: 
 he will not believe that Sin must produce this, and can 
 
124 THE MISSION OF THE COMFORTER, 
 
 produce no other offspring. Or even if he is led to 
 discern the general connexion between sin and misery, 
 still he will not believe that this connexion is necessary 
 and indissoluble. He listens greedily to the words of 
 the Tempter, who tells him that in his case the connexion 
 shall be violated, that, in special indulgence to him, this 
 adamantine chain of moral gravitation, more lasting and 
 binding than that by which the stars are held in their 
 spheres, will snap; that sin for him will wholly change | 
 its nature; that he shall find nothing but pleasures and 
 raptures in it, and nothing but weariness and vexation 
 apart from it; that at his approach the flames of hell 
 will turn into a garden of delights, while Eden would 
 shrivel into a wilderness the moment he set foot there. 
 
 I will not enter into details for the sake of pointing 
 out how vain all forms of misery have ever been to con- 
 vince the worldofjuazcment. It is needless. You can 
 hardly walk along the streets of a great city without 
 seeing swarms rushing eagerly in chase of sin, although 
 shame and scorn and outcastness and destitution and dis- 
 ease and death are glaring with fixt eyes upon them. 
 The first man born after the expulsion of our first parents 
 out of Paradise became a murderer, and dragged death 
 into the world, as though it were lagging too long to 
 execute God's judgement against sin. He who had 
 preacht righteousness to the generation before the 
 Flood,—he who had beheld that whole generation 
 with every work of its hands swept away,—he who 
 had floated suspended between earth and heaven, the 
 head of the one sole family spared from the universal 
 destruction, while the waters of Judgement were rushing 
 whelmingly around him,—he who had thus witnest this 
 awful manifestation of God’s twofold judgement, of 
 
THE CONVICTION OF JUDGEMENT. 125 
 
 wrath against sin and of mercy to righteousness,— 
 even he, we read, fell into the snares of sin, and yielded 
 his soul to the lusts of that world, which he had seen 
 turned by sin into a ghastly wreck: and among the 
 seven souls who were preserved along with him, one 
 brought down a father’s curse upon his head. A like 
 testimony has ever been borne by times of great, desol- 
 ating calamity, as when a famine or a pestilence has 
 been let loose to prey upon a people: for while they 
 who have already been convinced of judgement, are 
 stirred at such seasons to a still deeper seriousness of 
 thought and strictness of life and earnestness of devo- 
 tion, on the other hand the near approach of danger 
 seems rather to render the children of this world more 
 reckless, and to unkennel the fierce lusts and devouring 
 passions, which selfish fears and shame had _ previously 
 lockt up in the dark places of their hearts (x). Thus 
 again it is notorious that a public execution is mostly 
 a scene of fresh crime; and that, when a ship is wreckt, 
 many of the wretched men who are about to be swal- 
 lowed up by the waves, will spend their few remaining 
 moments in maddening drunkenness and plunder and 
 licentiousness. So utterly inefficient is wrath and every 
 _mode of selfish fear to convince mankind of judgement. 
 If man had nothing but the terrours of this world and 
 the prospect of death to act upon him, the nearer those 
 _terrours came, the louder and more general would be the 
 shout, let us eat and drink; for tomorrow we die. And 
 although Tragedy makes it her special business to con- 
 vince the world of judgement, by setting forth the fated 
 and inevitable doom which sin brings down upon its 
 head, Comedy bears witness how transient such im- 
 “pressions are, how soon they are laught away, how 
 
126 THE MISSION OF THE COMFORTER. 
 ee ee 
 readily and merrily men will rush down the precipice, 
 at the foot of which their brethren are lying crusht 
 before their eyes. Nor are the solemn lessons which 
 History reads from the records of all ages more effective: 
 we only learn them by rote, and repeat them to our 
 posterity, with the confirmation of our own examples. 
 
 Nor did the Law of God, with all the infallible curses 
 attacht to it, produce the conviction of judgement. Even 
 while it was delivered on the mount amid thunders and 
 lightnings, the people at the foot of the mount were 
 turning away from the God who was declaring His holy 
 will to them, and were defiling their souls before His 
 face with new idolatrous abominations. So too did their 
 children continue to do. In their earlier ages the 
 Israelites were perpetually forsaking Jehovah and His 
 law, to worship the false gods of the Heathens. In 
 their latter ages they made the Law itself an object of 
 mere idolatry, pampering their carnal pride by a precise 
 observance of the letter, while they were careless about 
 the spirit. And though God sent His prophets, voice 
 after voice, wave after wave of sound, rolling with a 
 melancholy moan through the moral wilderness of Judea, 
 —though they lifted up their voices, and cried to the 
 heavens and the earth to give ear, and hear the woes 
 which God had denounced against sin,—still Israel would 
 not hear, His people would not consider. So that in this 
 instance again we find an absolute need and necessity 
 that the Spirit of God should come down from heaven 
 to work the conviction, which no other power could 
 work. 
 
 The Comforter will convince the world of Judgement. 
 We have seen how He convinces the world, how He con- 
 vinces each individual soul, of the sin of not believing 
 
THE CONVICTION OF JUDGEMENT. 127 
 
 =~ 
 
 i a Se 
 
 in Christ; and how he leads us to cast away that sin, 
 whereby we were cut off from God and all goodness, to 
 give up our hearts to faith, to believe, and to find a 
 power in our faith which will deliver us from ourselves 
 and from sin. We have seen how He convinces the 
 world, and each individual soul, of Christ’s righteousness ; 
 how he convinces us that Christ, in that He went to 
 His Father, manifested Himself to be the Lord our 
 Righteousness; and how He leads us to seek to be 
 ¢lothed in the righteousness which Christ has obtained 
 for us. Now this, it might be thought, must be enough. 
 The whole work of God, the whole work of the Spirit for 
 the completion of Christ’s work and the salvation of 
 mankind, might seem to be fulfilled. When we are 
 clothed in Christ's righteousness, what more can be 
 desired? What more can be done for the soul, which 
 is arrayed in the pure and spotless robe of the lamb ? 
 Nothing; provided it were to pass at once out of the 
 prison of the flesh; provided death were to come to it, 
 and bear it aloft from the temptations and struggles of 
 this world to the abode of everlasting calmness and 
 peace. In most cases however this is not so. In most 
 cases, even after the soul has been convinced of sin and 
 of righteousness, and has been clothed anew in the 
 righteousness of faith, it is still doomed to live on 
 in a world of frailty, surrounded and assailed by all 
 manner of temptations, to feel the lustings of the flesh 
 against the Spirit, and to beat and wound its wings 
 against the wires of its cage. In most cases there are 
 still many battles to be fought, still many foes to be 
 overcome, still a long and hard and toilsome warfare 
 to be endured. We must bear our part in the Church 
 militant, before we are received into the Church trium- 
 
128 THE MISSION OF THE COMFORTER. 
 
 phant. Seldom is the renewed spirit allowed to pass at 
 once from its Egyptian bondage to the land of promise : 
 a long and barren wilderness is mostly to be traverst, 
 before it can reach the heavenly Canaan. Only, when 
 we have been truly convinced of our own sinfulness, and 
 of Christ’s righteousness, we feel that there is a difference 
 in our warfare, that we are not left to fight singlehanded 
 against the powers of evil, with no other streneth than 
 that of our own blind and erring understanding, and our 
 own feeble and mutilated conscience. We feel that we 
 have a mighty Ally, who can enable us to overcome all 
 
 our enemies, and who has already overcome them in our | 
 behalf. We see that the darkness, when the light comes 
 against it, cannot stand and fight against the light, but 
 flies instantaneously from its face. We are taught that, 
 if we will lift up our hearts in constant and fervent 
 prayer to our heavenly Ally, we too shall prevail, as 
 Israel prevailed against Amalek. We perceive that the 
 Lord of Hosts is going before us; and if beneath the 
 broad light of day the vision is less clear, so that we see 
 nothing more distinct than the pillar of a cloud, no 
 sooner does the darkness of affliction and tribulation 
 thicken around, than it is brightened by a beaming 
 pillar of fire. Above all, we recognise that we have 
 indeed come away from the fleshpots of Egypt, and their 
 temptations, whereby a while back we were so easily 
 beguiled: we have found out the shame and the death 
 that is in them: and though the land on all sides be a 
 wilderness, we know that this wilderness is not meant 
 to be our abiding-place, but that we are to journey 
 onward and ever onward through it to our home; that 
 the pleasures of sin would only make it far more 
 dangerous and deadly; and that, dreary as it may seem, 
 
THE CONVICTION OF JUDGEMENT. 129 
 
 God will not suffer us to faint by the way, but will 
 bring forth water from the rock to refresh the souls 
 of His faithful people, and will feed them with manna 
 from heaven. 
 
 Such is the conviction which the Comforter works in 
 the souls convinced by Him of sin and of righteousness, 
 thus making His comfort perfect: He convinces them of 
 judgement. Of judgement! This is an awful and 
 terrible word in the ears of mankind. Even with refer- 
 ence to the relations of this world, when we are merely 
 thinking of human laws, of human justice, of human 
 judges, that may so easily be deceived or softened or 
 eluded, it strikes a chill through the heart of the culprit 
 to hear that he is called up to judgement. What fear 
 and dismay then will there be, when the trumpet of the 
 archangel is heard, sounding the deathnotes of Time, and 
 crying to those who sleep in the grave, Awake, and come 
 to gudgement! What heart would not shrink and quail, 
 were it to receive such a summons now? Surely there 
 is no one here present, there is no one living upon earth, 
 there never was a single one among the children of men, 
 who could look searchingly back over his past life, or 
 even over a single day, and could then exclaim, with a 
 distinct consciousness of the aspect sin must bear in the 
 eyes of the Allrighteous, J am ready to meet the Judge ; 
 I am ready to face the Judgement. 
 
 Yet in this case also, as we have found in the two 
 former, it is indeed the Comforter, who convinces the 
 world of judgement: nor could there be any real, stable 
 comfort, unless this conviction were added to the others. 
 Indeed this very conviction will enable those whom the 
 Spirit convinces of it, to stand with meek and humble 
 hope on the day of that last dreadful judgement, when 
 
 I 
 
130 THE MISSION OF THE COMFORTER. 
 
 _ 
 
 the sentence of the law will go forth over all the genera- 
 tions of mankind. The Comforter will convince the 
 world of judgement, our Lord says, because the Prince of 
 this world is judged (x). Who is the Prince of this 
 world? The Lord is King, cries the Psalmist: let the 
 earth rejoice; and let the multitude of the isles be glad 
 thereof. Is the Lord then the Prince of this world? the 
 Prince of those who give up their hearts to this world? 
 Is he your Prince, your King? By right He is so, by a 
 twofold title, as your Creator, and as your Redeemer. 
 But so long as you continue the children of this world, 
 He is not in point of fact your King. He is not the 
 King whom the children of this world honour and obey 
 and serve. Their true King, the King whom they really 
 honour and obey and serve, is... whom did Eve obey 
 and serve, when she was beguiled by the pleasures of the 
 senses to pluck the forbidden fruit? Whom did Cain 
 obey and serve, when he lifted his hand against Abel? 
 Whom did the generation before the Flood obey and 
 serve, when it repented the Lord that He had made man? 
 Whom did the children of the plain obey and serve, when 
 they attempted to build a tower, the top of which should 
 reach to heaven? Whom did Esau obey and serve, when 
 he sold his birthright? Whom did the sons of Jacob 
 obey and serve, when they cast Joseph into the pit? 
 Whom did Samson obey and serve, when he laid his 
 head in the lap of Delilah? Whom did David obey and 
 serve, when he commanded that Uriah should be set in 
 the front of the battle, and left to die? Whom dia 
 Solomon obey and serve, when his wives turned away 
 his heart to worship Ashtoreth and Milcom ? Whom did 
 Herod obey and serve, when he slew the children at 
 Bethlehem? Whom did Judas obey and serve, when he 
 
 —— 
 
THE CONVICTION OF JUDGEMENT. Fol 
 
 betrayed his Master? Whom did Pilate obey and serve, 
 when he gave up Him in whom he could find no fault, to 
 be crucified? They all obeyed and served the Prince of 
 this world, the Prince who under one shape or other 
 reigns in the hearts of all the children of this world, 
 swaying some by the lusts of the flesh, and others by the 
 lusts of the eye, and others again by the pride of life. 
 These are his lures, by which he catches the souls of men, 
 which few can withstand, and from which few can 
 extricate themselves. His commandments are Kill; 
 Commit Adultery; Steal; Ine; Covet: and this his 
 word runneth very swiftly from one end of the earth to 
 the other. Neighbour takes it up from neighbour; 
 brother whispers it to brother; and father hands it down 
 to son. There is no speech or language in which his 
 voice is not heard. There is no heart among the children 
 of men, through which it has not often sounded. In 
 truth, few, very few are the hearts through which it does 
 not sound at times, more or less loudly, during the main 
 part of their lives. Is it not so, brethren? Have you 
 not heard these voices sound in your hearts, sometimes 
 imperiously, sometimes fawningly, with wily insinuation ? 
 Nay, are there not those, who, if the truth were extorted 
 from them, would have to confess that they have heard 
 these voices too recently, that they have listened to them 
 too complacently, with too little shuddering or recoil? 
 Alas, even among those who have been convinced by the 
 Holy Spirit. both of sin and of righteousness, there are 
 few who are not reminded ever and anon, that another 
 law is still dwelling in their members, warring against 
 the law of God. 
 
 Most comfortable therefore is the assurance, which the 
 Holy Spirit brings to all such as have cast off the sin of 
 
132 THE MISSION OF THE COMFORTER. 
 
 ee Se 
 
 unbelief, and have given up their hearts and minds to a 
 living faith in Christ,—to all such as, having been taught 
 to discern what true righteousness is, and how destitute 
 they are of it, are seeking to put on the righteousness of 
 Christ,—most comfortable to all such is the conviction of 
 judgement, manifested in this, that the Prince of this 
 world has been judged. So long as they were still in 
 Egypt, baited with the fleshpots of Egypt, and toiling in 
 the brick-kilns of Egypt, they could not lift up their 
 hands against Pharaoh. The yoke of the Prince of this 
 world was on their necks; and whithersoever he drove 
 them, they were compelled to go. If he fed them 
 daintily and plentifully, they thankt him and bowed 
 down to him. At first he would do so, and supplied 
 them with straw. He stirred the tinglings of appetites 
 within them, which they were fain to bake into sins. 
 But after a while his wont is to take away the straw. 
 The very appetites and passions, by which sinners were 
 once led into their sins, sicken and die; and yet they are 
 forced to render the same tale of sins as before. Nay, 
 such is the cruelty and malice of the Prince of this 
 world, that, when he has made sure of his drudges, he 
 will tear away their sons and slay them. Whatever is 
 dearest to them, whatever they prize most, he will 
 destroy; yet they must needs go on labouring in his 
 toils. Be it health, he will take their health from them, 
 and cover them with leprous diseases; and yet they 
 must go on sinning. Be it for riches that they have 
 bartered their souls, he will take away their riches, or, it 
 may be, will turn their riches into a cankering care; and 
 yet they must go on sinning. Be it honour and power 
 that they have sought by dark and ungodly ways, he 
 will snatch their power from them, and crush them with 
 
 i — 
 
 — 
 
THE CONVICTION OF JUDGEMENT. 133 
 
 shame; and yet they must go on sinning. Be pleasure 
 their idol, he will turn their pleasures into a swarm of 
 stinging, gnawing pains; and yet they must go on sin- 
 ning. And after all, if any messenger of God comes to 
 them, and speaks to them of the living God, and ealls on 
 them to come out from their bondage, and to serve Him, 
 the Prince of this world cries, What have ye to do with 
 a living God? ye who are dead, and the slaves of dead 
 gods? Ye are idle: back to your sins: I will not let 
 you go (Z). 
 Thus does the Prince of this world deal with the chil- 
 dren of this world. Glad tidings therefore must it be to 
 those who have escaped out of his clutches, that the 
 Prince of this world has been judged. A glad sight was 
 it to the children of Israel, when they saw the host of 
 Pharaoh swallowed up by the waters of the Red Sea. 
 Thus, when the children of our spiritual Israel have been 
 convinced of Sin and of righteousness by the Comforter, 
 when they have thus been brought to loathe the land of 
 sin and to fly from it, He delivers them from the fear of 
 their pursuers by convincing them that Pharaoh and all 
 his host, the Prince of this world and his whole legion of 
 sins, have been swallowed up for those who believe in 
 Christ, and are clothed with his righteousness, in the 
 blood which flowed from the Cross. Glad tidings 
 indeed must this be, glad and comfortable tidings, so 
 that they who are convinced thereof are ready to cry out 
 in the words of Miriam: Sing ye to the Lord! jor he hath 
 triumphed gloriously: the horse and. his rider hath he 
 thrown into the sea. Yes, Death, and the pale horse Sin, 
 —pale and ghastly now that it is seen im its true colours, 
 —hath He cast down and buried forever in His victorious 
 grave. 
 
134 THE MISSION OF THE COMFORTER. 
 a tg alin oe ie ome es 
 
 For this is the way in which all such as have been 
 convinced by the Comforter of the sinfulness of unbelief 
 and of the righteousness of Christ, are further enabled to 
 discern that the Prince of this world has been judged. 
 His judgement was like that of Herod, whom, when he 
 was sitting in regal state, and the people were worshiping 
 him, and shouting, It is @ god! the angel of the Lord 
 smote; and straightway his crown dropt from his head, 
 and his royal robe fell off, and behold, the worms were 
 devouring him. They who are truly convinced of judge- 
 ment, see the Prince of this world as he is, in his true 
 shape and features, the heir of eternal wrath, the miserable 
 victim of his own fiendish malignity. They perceive that 
 he is indeed cursed above every beast of the field, that 
 his path is on his belly, and that his food is dust. Their 
 eyes are unsealed so that he can no more deceive them. 
 They see how Christ overcame him,—by that sword of the 
 Spirit, which is the word of God. ‘They see how all the 
 most fascinating temptations are scattered in a moment 
 by the breath of God’s holy law. When night is spread 
 around us, the light of a candle will seem bright and 
 pleasant: but when the day has lit up the heavens and 
 the earth, it dwindles so as hardly to be seen. Thus it is 
 even with the more innocent pleasures of this world, to 
 those whose eyes, have been opened by faith to catch a 
 foreglimpse of the joys of heaven; while its vicious 
 pleasures are clean put out, as the sunshine puts out 
 a fire. To recur to that same great scriptural type of our 
 redemption, which has already presented itself to our 
 thoughts,—they who have been convinced of the sin of 
 unbelief, of that sin whereby their hearts were estranged 
 from God, and given up to the service of this world,— 
 and who have also been convinced of Christ's righteous- 
 
THE CONVICTION OF JUDGEMENT. 135 
 
 ness, have discerned its surpassing glory and beauty, and 
 have felt the unspeakable blessedness of being received 
 into a participation of that righteousness, and thereby 
 restored to a communion with God,—all they in whom 
 these two great works have been accomplisht, feel that 
 they have indeed come forth from the rich, luxurious land 
 of Egypt, that the fashion of the country around them 
 is wholly changed, and that, except for the visitations of 
 God's grace, with which their passage through it may 
 be brightened, it is no better than a wilderness in com- 
 parison with the land flowing with milk and honey toward 
 which they are journeying. They no more think of 
 fixing their home where they are, than a ship thinks of 
 mooring in the middle of the homeless Atlantic, Their 
 eyes are always gazing onward and forward; nor would 
 they turn back or look round, but for the pleasure and 
 refreshment they find in cheering and helping and 
 strengthening their fellow-pilgrims on the way. 
 
 In order to understand the mystery, how the Prince of 
 this world was judged, we must go back to the twelfth 
 chapter of the same blessed Gospel, from which our text 
 is taken. There we find our Lord saying, with His 
 spirit full of the bitter sufferings which awaited Him, 
 Now ws my soul troubled; and what shall I say ¢ 
 Shall I say, Father, save Me from this hour? But 
 it was for this cause that I came to this hour. 
 Father, glorify Thy name. Then, we farther read, 
 there came a voice from heaven saying, I have both 
 glorified it, and will glorify it again. Hereupon 
 Jesus said, Now is the judgement of this world: now shall 
 the Prince of this world be cast out. And I, uf IT am 
 lifted wp from the earth, shall draw all men to Me. In 
 these words we are taught, how the Prince of this world 
 
136 THE MISSION OF THE COMFORTER. 
 
 oie eg EE i el 
 
 was to be judged, how he was to be cast out (AA). The 
 Father declared from heaven, that He had glorified and 
 would still glorify His name. In that He did so, in the 
 very act of His shewing forth His glory, the world was 
 judged; and the Prince of this world, whose dominion 
 over the world lay in his having drawn it away from the 
 recognition of God’s glory and name, was cast out. But 
 how did the Father purpose to glorify His name ‘ It was 
 to be glorified in this, that His Onlybegotten Son Jesus 
 Christ was to be lifted up from the earth to His throne 
 upon the Cross. ‘This was such a manifestation of 
 God’s glory, that the sun turned pale before it, and 
 the mid-day sky grew dark. For then, when Christ 
 was lifted up from the earth, the glory of God was 
 shewn forth even more than in the creation of the world. 
 Then was shewn forth the glory of God’s holiness. Then 
 was shewn forth the glory of God’s mercy. Then was 
 shewn forth the glory of God’s righteousness. Then was 
 shewn forth the glory of God’s love. Hereby too, above 
 all, does the Comforter convince us both of sin and of 
 righteousness,— by the Cross of Christ. It is at the foot of 
 the Cross, that we most deeply and thoroughly feel the sin 
 of not believing in Him, who came down from Heaven to 
 die upon that Cross for us. It is at the foot of the Cross, 
 that we feel all the hatefulness of sin, which could not be 
 removed from the souls of men, except by the death of 
 the Son of God. It is at the foot of the Cross, when the 
 consummating trial of death is past,—when He, whose 
 every word has manifested the divine power of love to 
 overcome sin’s fiercest and subtilest temptations, has 
 given up the ghost,—that, with the centurion, we recog- 
 nise the perfect righteousness of Christ: and as the 
 purpose for which He was lifted up was, that He might 
 
THE CONVICTION OF JUDGEMENT. 137 
 
 become our righteousness, and draw us to partake in the 
 righteousness which He had obtained for us, so it is at the 
 foot of the Cross, that we feel how we are admitted to a 
 share in the righteousness of Christ. Thus too, if, 
 standing at the foot of the Cross, we raise our eyes to 
 Him, who was nailed thereon,—if in the light of the 
 Spirit we behold Him there lifted up as our Righteous- 
 ness,—if we call to remembrance what He left, and what 
 He embraced, for our sakes,—if we thus fix the earnest 
 gaze of our hearts and souls and minds on the glory of 
 God as manifested on the Cross of Christ,—then, when 
 our eyes drop from thence on the things of this world, 
 we cannot fail to discern how the Prince of this world 
 has been judged. 
 
 Now to Him who convinces us of sin and of righteous- 
 ness and of judgement, the Comforting Spirit of God, and 
 to Jesus Christ, our Righteousness, by whom the Prince 
 of this world was judged, in the Unity of the Eternal 
 Father, be all praise and thanksgiving and adoration, 
 world without end. 
 
138 
 
 SERMON V. 
 
 THE THREEFOLD CONVICTION OF THE COMFORTER. 
 
 ‘¢ When the Comforter is come, He will convince the world of Sin, and 
 of Righteousness, and of Judgement; of Sin, because they believe not 
 in Me; of Righteousness, because I go to My Father, and ye see Me no 
 more; of Judgement, because the Prince of this world is judged.”— 
 JoHN xvi. 8-11. 
 
 THE creat work of the Comforter, the work for the sake 
 of which He was to come down from heaven, as set 
 forth by our Lord in His farewell discourse with the 
 disciples, was to produce the threefold conviction of sin, 
 and of righteousness, and of judgement. This is the 
 divine work which the Holy Spirit was to perform, 
 as the Paraclete, the Comforter and Advocate, the Helper 
 and Strengthener of the disciples in the mighty task 
 committed to them of bringing all the nations of the 
 earth into that Church, of which they were to lay and to 
 be the foundations. By working this conviction, He was 
 to be their Advocate, pleading and upholding their cause 
 against the craft and subtilty of the Deceiver; He was 
 to be their Strengthener, endowing their words with the _ 
 power of piercing and turning the soul ; He was to pre- 
 pare the way for them whithersoever they went, and 
 to give them the victory, making their enemies throw 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 139 
 
 aside their arms, and rush over and enlist in their ranks. 
 The conviction was to be wrought in the world. Hence 
 it was to be universal in its character as well as its 
 extent; differing herein from those special gifts, whether 
 intellectual or more immediately spiritual, which are 
 bestowed by the Spirit upon individual believers. The 
 truths, of which the Comforter was to convince the world, 
 were truths intimately pertaining to the whole human 
 race, and to every single member thereof. While all men, 
 as we have seen in the former sermons, have obstinately 
 refused to be convinced of them by any other teacher, 
 they are yet such as none, before whom they are set 
 rightly, can resist, except through hardness of heart and 
 blindness of understanding. Moreover it was to be a 
 preparatory work, a work by which the nations were to 
 be gathered into the Church of the Saviour. Jor, in 
 order thereto, this threefold conviction was indispensable. 
 No people would ever have thought of entering into 
 Christ’s Church, unless they had previously been con- 
 vinced of the sinfulness of their former idolatrous 
 alienation from God,—and of the righteousness of Him, 
 who, after pouring out His life on the Cross for the sins 
 of the world, ascended to wear the crown of eternal 
 Righteousness on the throne of His Father,—and of the 
 judgement which had then gone forth against all the gods 
 of the nations, and against all the abominations of their 
 worship, casting them down and destroying them, as 
 Dagon was cast down and shattered to pieces by the 
 presence of the ark of the Lord. 
 
 That the Comforter did indeed perform this work, 
 after Christ went up to His Father, we know: we know 
 too with what power He performed it. The promise in 
 the text is, that He shall help the disciples in their great 
 
140 THE MISSION OF THE COMFORTER. 
 
 and seemingly impossible task, by convincing the world 
 of sin and of righteousnesss and of judgement. But this 
 threefold conviction, which He was to work in the world, 
 He wrought first in the disciples themselves. For greatly 
 did they too need it, as we see by manifold evidence in 
 the events which preceded the Crucifixion. Greatly did 
 they need to be convinced of sin, of their own deplorable 
 weakness and frailty, who were so forward and confident 
 in declaring that they would die with their Lord, but 
 would never deny him, yet who anon, a few hours after, 
 as might have been anticipated from their presumption, 
 forsook Him and fled. Greatly did they need to be con- 
 vinced of righteousness, of His heavenly righteousness, of 
 that righteousness which alone is precious in the eyes of 
 God,—they who, even after the Resurrection, after the 
 wonderful chain of proofs which had made it manifest 
 that their Master’s Kingdom was not of this world, still 
 clung to the hope that He was about to set up an earthly 
 throne, and whose chief desire was, not to be made 
 partakers in His heavenly righteousness, but to sit on 
 the right hand and on the left of that earthly throne. 
 Greatly too did they need to be convinced of judgement, 
 of the judgement which strips the world at once of its 
 lures and its terrours——they over whom the fears and 
 charms of the world had still such power, and whose 
 flesh was so weak that they could not watch one hour 
 with the Lord in His agony. But when the Comforter 
 came to them, then, and from that time forward, all was 
 changed. Their eyes were opened; their hearts were new 
 strung; and the Spirit was enabled to triumph over the 
 weakness of the flesh. Their conviction of sin became 
 deeper, in proportion as they were raised above it. As 
 they cast off the slough of their former nature, they saw 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 141 
 
 more and more clearly how vile it was. The gaze of 
 their hearts was for ever fixt on the righteousness of their 
 Lord, as He sat at the right hand of God: and this now 
 was their one desire, not to exercise dominion, like the 
 princes of the Gentiles, but to be filled more and more 
 with that righteousness, and to shew forth its glory to 
 the nations, and to bring all mankind to become partakers 
 in its blessings. As for the Prince of this world, they 
 well knew that he was judged. They knew too that 
 they themselves were sent forth to proclaim and to 
 execute judgement against him, to defy him, to set him 
 at nought, to drive him from all his strongholds with the 
 sword of the Spirit, and to trample him under foot. If 
 he beat them with stripes, they rejoiced that they were 
 counted worthy to suffer for their Lord. If he imprisoned 
 them, they sang praises to God, until the doors of their 
 prison burst open, and the captive was enabled to set the 
 jailor free. If he stoned them, they lookt up to heaven, 
 and saw the glory of God, and fell asleep, shewing that 
 they had indeed seen it, by praying for the murderers 
 whom the Prince of this world had stirred up against 
 them. If they had to endure the extremities of earthly 
 suffering, they counted their affliction light, in the assur- 
 ance that it would work out a far more exceeding and 
 eternal weight of glory. 
 
 Thus mighty was the conviction which the Comforter 
 wrought in the souls of the disciples. In the strength 
 of this conviction the poor unlearned fishermen of Galilee 
 went forth, confident that their Master's promise would 
 be fulfilled, and that the Comforter would always go 
 along with them, to work the same threefold conviction 
 in the world; to bring the world to a recognition of its 
 sinfulness, summed up in the sin of unbelief in Him who 
 
142 THE MISSION OF THE COMFORTER. 
 
 came to dwell in the sight of the world as the Incarnate 
 Image of God; and at the same time to a recognition of 
 the righteousness of Him whom by its agents and 
 representatives it had denied and crucified, and of the 
 judgement fallen upon the Prince whom it had been 
 accustomed to worship and serve. When we cast our 
 thoughts back on the state of the world at that time, 
 and call to mind what an enterprise this was, how 
 totally alien from anything that the heart of man had 
 ever conceived,—when we remember that almost every- 
 thing, which in earlier ages had seemed of fairer promise, 
 was utterly extinct, and that Evil had set its foot upon 
 the neck of the world, and was trampling upon its heart, 
 and was reigning with uncontested, desolating tyranny 
 over the whole earth,—our natural judgement exclaims 
 that the men who could form so wild a scheme, must 
 have been full of new wine, or, with Festus, that they 
 must have been mad. Yet, unachievable as their under- 
 taking was by any human power, the disciples did not 
 go forth in vain: their trust in the aid of their heavenly 
 Strengthener was fully justified. At the sound of their 
 preaching the world did recognise its sinfulness, as it had 
 never recognised its sinfulness before. It recognised the 
 sinfulness which pervaded and tainted even such feelings 
 and actions as it had till then deemed virtuous and 
 praiseworthy. It recognised that new radical sin of 
 unbelief, which at the time was almost accounted a part 
 of wisdom and virtue; inasmuch as unbelief then was 
 unbelief in man’s perversions and corruptions of the 
 Divine Idea, and in the monstrous fables which vagrant 
 fancy and allegorizing speculation had strung thereto,— 
 an unbelief which itself was involved in the belief in 
 the Son of God; only that this belief substituted the 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 1438 
 
 fulness of living truth for the chaotic void of dreary 
 negations. So too did the world indeed receive a 
 conviction of righteousness. It acknowledged that He 
 who had gone to His father had fulfilled and shewn forth 
 all righteousness. It learnt how totally different the 
 righteousness of heaven is from that which it had set 
 up for itself; how God had cast down the very qualities 
 which it had been wont to boast of and glory in, and 
 had exalted those which it had esteemed abject and 
 servile; how the stars had dropt from its fictitious 
 heaven, while the true stars had come forward in their 
 pure, mild light. It discerned that ambition and self- 
 exaltation, fields of slaughter and nations led in triumph, 
 the brightest blossoms of the imagination and the richest 
 harvest of the understanding, are not worth a cup of cold 
 water given to one of Christ’s little ones; and on the other 
 hand that meekness and forbearance and patience and 
 endurance and humility and selfdenial, which it would 
 always have derided and scouted, are the graces of the 
 Kingdom of Heaven; a kingdom not to be gained by 
 ruling over mankind, but by ministering to them, not 
 by destroying them, but by dying for them. Herein 
 moreover, and in divers other ways, it perceived that the 
 Prince of this world had been judged. It found out that 
 the power of its false gods—both of those that were 
 throned openly in its cities, and of those that were 
 reigning secretly in its heart, had passed away, or rather 
 had never been,—that “Peor and Baalim Had left their 
 temples dim,’—that their oracles were struck dumb, 
 “No voice or hideous hum Ran through the arched roof 
 in words deceiving,’—and that all their images were 
 wood and stone, which could neither see nor hear, much 
 less understand and will and command. 
 
144 THE MISSION OF THE COMFORTER. 
 
 ie ee SS ee 
 
 It was through the power of the Comforter working 
 along with them, and through the conviction of sin and 
 righteousness and judgement which He wrought, and 
 enabled them to work, that the Apostles wrested so 
 large a part of the world from the dominion of its 
 Prince, and brought it into the Church of their Lord. 
 But the empire of the Prince of this world was vast and 
 deeply rooted. It spread north and south and east and 
 west, from sea to sea, and over all the isles of the sea, 
 wherever man had set foot; and it was rooted in the 
 corrupt heart of every child that had sprung from the 
 race of Adam. Hence that portion of the world which 
 the Apostles during their lifetime brought into the 
 Church of their Lord, enormous and prodigious as 
 it was with reference to their human qualifications 
 for such an undertaking, was yet but a small part of the 
 whole earth: and though the word of life continued to 
 go forth with power, with that power which the Comforter 
 alone could give, for some generations after their death, 
 it was still very far from subduing the whole earth ; nor 
 has it done so at this day. Even now there are immeas- 
 urable regions and countless masses of men, that do not 
 even wear the name of Christ, and so can never have been 
 convinced of sin and of righteousness and of judgement. 
 Indeed many centuries have past away, since Christ went 
 to His Father, during which His Kingdom has scarcely 
 been enlarged at all. What shall we say then? that the 
 Comforter only came down in the first ages of the Church, 
 and that, being wearied by the obstinate unbelief and 
 unrighteousness and worldly-mindedness of mankind, He 
 too went back to the Father, and left the world to drift 
 along, whithersoever the flood of its sins would bear 
 it? Not so. The Comforter was to abide with Christ's 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 145 
 
 disciples for ever: and where He abides, unless He be 
 hindered, He continually works that threefold conviction, 
 which He came at first to work, and without which even 
 His mighty presence would avail us little. If the 
 increase of Christ’s Church has often been grievously 
 checkt, if age after age has rolled by, during which the 
 onrushing waves of the world have seemed to be almost 
 encroaching upon it, the cause of this has not been that 
 the Comforter has ever failed to help those who have 
 gone forth, with the conviction of sin and of righteousness 
 and of judgement in their own hearts, to work the same 
 conviction in their brethren. The cause has rather been, 
 that they who ought to have formed the vanguard of the 
 Church, have themselves rejected the conviction of the 
 Comforter, and hardened and deadened their souls to it. 
 They who had no deep feeling of the sin of not believing 
 in Christ, as not only in itself the main head of sin, but 
 also the source of numberless others, did not care to win 
 men from it, thinking it of slight moment whether a man 
 hes under it or no. In like manner they who had lost 
 the perception of Christ’s righteousness, both in its sole, 
 exclusive perfection, and as the ground of all other right- 
 eousness, and had relapst into the vision of a human, 
 earthly righteousness,—and who, on the other hand, had 
 totally forgotten that the Prince of this world had been 
 judged, nay, who had cozened themselves into fancying 
 that Christ would allow him to sit on the lower steps, or 
 at least at the foot of his throne,—how could they yearn, 
 with that fervent desire which brings its own fulfilment, 
 to deliver the world from the bondage of its unright- 
 eousness, and so to save it from judgement? Whereas, 
 whenever Christ’s servants have been animated with a 
 
 strong, living conviction of sin and of righteousness and 
 K 
 
146 THE MISSION OF THE COMFORTER. 
 poe Sah Ne a eee 
 of judgement, and have been moved thereby to long for 
 the redemption of their brethren from sin and judgement 
 to righteousness, the Comforter has always gone along 
 with them, and the word of God in their hands has truly 
 been the sword of the Spirit. Whatever increase Christ's 
 Kingdom has received from the beginning down to these 
 times, it has received through the power of the Comforter ; 
 and if it is receiving any at this day, if we find reason to 
 bless God for the manner in which the Heathen in any 
 part of the earth are now coming into His Kingdom, our 
 especial thanksgiving and praise are due to the Com- 
 forter, who is still working His threefold conviction, and 
 casting down the abominations of idolatry thereby. 
 
 Nor is it solely in order to the extension of Christ's 
 Kingdom among the Heathens, that the Comforter still 
 abides upon earth, working His threefold conviction. 
 Christ's Kingdom is not only to be extended through 
 space, but to be prolonged through time. New souls are 
 perpetually coming into life; new generations are spring- 
 ing up; and it 1s not enough for the children, that their 
 fathers have béen convinced of sin and righteousness and 
 judgement: alas! the conviction of the parents is no 
 pledge for that of the children. Man cannot transmit 
 faith, he cannot transmit righteousness, as sin has been 
 transmitted, from, generation to generation. Kach genera- 
 tion, nay, every individual soul must be convinced anew ; 
 and this conviction must be wrought by the Comforter, if 
 it is to be strong and lasting. 
 
 S54 that the work of the Comforter was not one which 
 was to be performed once for all, like the sacrifice offered 
 up by Christ on the Cross. He did not come down, as 
 Christ did, to dwell a few years upon earth, and then to 
 return back to the Father: He came to abide with | 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 147 
 
 Christ’s Church for ever. Moreover, as His work at the 
 ‘first was universal and preparatory, so has it ever been, 
 and so is it. still—universal, in that His threefold convic- 
 tion belongs to every child of man, and is such that 
 without it none can have a clear insight into truth, as it 
 is in himself, or in the world, or in God,—and preparatory, 
 in that only thereby can any one livingly and consciously 
 become a member of Christ’s holy body (a B). Thus it is 
 still just as necessary as ever, that the Spirit of God 
 should vouchsafe to convince the world, and every 
 individual soul, of the sin of not. believing in Christ,—of 
 the righteousness which Christ, when raised from the 
 dead and having returned to His Father, obtained for all 
 such as believe in Him,—and of the judgement wherewith 
 the Prince of this world has been judged by Him who 
 died on the Cross. ‘This too is the great work and 
 _ mission of the Church in the midst of the world, to preach 
 these truths to the world with the power of the Spirit, to 
 the end that. the world, being convinced thereby, may 
 turn from unbelief to faith, and from unrighteousness to 
 righteousness, and thus may escape the everlasting, irre- 
 vocable judgement which has fallen upon its Prince. 
 This is the controversy of the Church with the world. 
 Seeing that the world lies under sin, concluded under sin, 
 because of unbelief, because it will not and cannot. be- 
 lieve in anything except itself, the Church cries out tothe 
 world, Thou art under sin; thow tossest to and fro 
 beneath it; thow heavest and. quakest beneath it; but. thou 
 canst not shake at off: thy very struggles to shake it off 
 are fresh proofs of thy sin: for thy struggles are made 
 in thine own strength ; and. this is thy sin, the parent. of 
 all thy other sins, to believe in thyself, to beliexe in. thine 
 own strength. This is thy sin, that thow believest and 
 
148 THE MISSION OF THE COMFORTER. 
 
 ever hast believed in thyself, and not im God, not even 
 
 when He came down to dwell, shorn of His invisible’ 
 glory, and clothed in a body of thy dust, in the midst of 
 thee. Even then thow wouldst not believe in Him, but 
 didst gather the whole army of thy sins against Hum, 
 and wentest forth to battle against Him, and narledst 
 Him to the Cross, and thoughtest thow couldst hold Hum 
 by the chains of Death, making use of this thy master and 
 destroyer, as though he were thy slave. Thou thoughtest 
 in the hardness of thy heart, that He who was come down 
 to redeem and renew thee, was even such as thow art, 
 frail, feeble, mortal, the child of a day, the hevr of the 
 grave. Thou didst not believe in Him; thow accusedst 
 Him of sin, and slewest Him. But God rarsed Him 
 up from the grave, and shewed that Death had no 
 power to hold Him. He raised Him up, and took 
 Him to Himself, and seated Him by Himself on the 
 throne of His righteousness, and thus, in the sight of 
 men and angels, declared Him to be righteous, and gave 
 Him that righteousness, which thow too shalt receive, uf 
 thow will cast away thy unbelief and thy self-worship, 
 and wilt believe in thy Maker who came to deliver thee 
 from these and all thy other infirmities and diseases. 
 Of thyself thow hast no righteousness: scarcely canst thow 
 conceive what manner of thing righteousness may be. 
 Thou findest righteousness in the glare of thine own. vol- 
 canic fires, in the perishable beauty of thine own fruits, 
 in the bright polish or the wild ruggedness of thine own 
 rocks. Thow heedest not that the light, which alone brings 
 forth the beauty of whatever may seem beautiful im thee, 
 must descend wpon thee from heaven. Thow deemest, 
 blind as thou art, that thy Prince is an angel of light. 
 Thow knowest not that he fell long ago like lightning 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 149 
 ae ener a Tee ee 
 from heaven, that the Lord has broken his staff and his 
 sceptre, and cast him down to the ground. Believe this. 
 O world ! believe in the Lord whom thou hast crucified : 
 believe in His pure and perfect righteousness : believe 
 and know full swrely that thy Prince, whom thou wor- 
 shipest, has been cast down into hell. Then shalt thow be 
 at rest and be quiet; and ali the voice of thy nations 
 shall break forth into singing. 
 
 Such is the message which the Church, in her propheti- 
 cal character, is charged to proclaim to the world. Tt is 
 a message akin to that which was committed to the pro- 
 phets of old. They too were commanded to cry against 
 the sins of the world: they were commanded to call man 
 to faith in Jehovah and in His righteousness: they were 
 commanded to denounce the judgements of God against 
 all manner of iniquity. The words too in which the pro- 
 phets uttered their message, are still in great part suited 
 to the message which the Church has to deliver to the 
 world. Only the ancient prophets had to speak of things 
 which as then were merely foreknown and predetermined 
 in the eternal counsels of God, but which had not yet 
 clothed themselves in the garb of Time, or become em- 
 bodied in such a form as to be distinctly perceivable by 
 man: they could merely be descried by man so far as he 
 was allowed to stand on the holy mountain, from which 
 the eyes of the Allseeing look out into the abyss of the 
 future. The Church on the other hand, in her propheti- 
 cal office, has to speak of that which she has heard, and 
 seen with her eyes, which she has lookt upon, and her 
 hands have handled, of the Word of Life. She speaks of | 
 sin, which has been, and still is, which for ages held man- 
 kind under the spiritual palsy of unbelief, but which may 
 now be overcome through Him who came to this very 
 
150 THE MISSION OF THE COMFORTER. 
 
 aan meen 
 end, that we might believe in Him, as the express Image 
 of the Eternal Father. She speaks of a righteousness, 
 which has been, and still is, which was manifested upon 
 earth when Christ dwelt in the form of a man, sinless in 
 a, world of sin, and which was certified by the seal of the 
 Allrighteous, when He was exalted to the right hand of 
 God, of a righteousness, which He obtained, not for Him- 
 self, but for the unrighteous race of man, which He has 
 given to the whole multitude of His saints ever since He 
 went up into heaven, and which He still gives and ever 
 will give to all such as seek it with the earnest prayer of 
 faith, until that day when the twilight of this world’s 
 existence shall have past away for ever, and the Sun of 
 Righteousness shall drive the darkness of unrighteousness 
 into the nethermost caverns of hell. She speaks of a 
 judgement whereby the Prince of this world has already 
 been judged. She declares to mankind that a Man has 
 lived upon earth, a Man like themselves, born of a woman, 
 over whom the Prince of this world had no power, who 
 overcame him with all his temptations, and who thereby 
 shewed to mankind how they too may overcome the 
 Prince of this world ; for that his sway is only over those 
 who obstinately linger in their soul-crushing unbelief; 
 but that, for those who will fight against him in faith, he 
 has been overcome, so that they too shall overcome him. 
 Thus her voice has far greater power than that of the 
 prophets who lived before the coming of our Lord; and 
 through the working of the Comforter, inspiring her 
 words, it produces a living conviction in the hearts of 
 those who listen to it in faith. And as no one can come 
 ty Christ with a sincere devotion of heart and mind, until 
 this threefold conviction has been wrought in him, this 1s 
 still, as it was at the first, the universal preparation of 
 
THL THREEFOLD CONVICTION OF THE COMFORTER. 151 
 eal Se 2 
 
 the world, and of every individual soul, for the reception 
 of the life of Christ. 
 
 But further, while the work of the Comforter in the 
 world was not a work to be wrought once for all at the 
 beginning of the New Dispensation, and to be then left 
 to propagate itself, and to spring up selfsown, with no 
 other husbandry than that of man,—inasmuch as, had 
 this been the case, it would not have outlasted a single 
 generation ; while it is a work which the spirit is con- 
 tinually performing anew in all parts of the earth, calling 
 generation after generation out of the misery of their sins 
 and the darkness of their unbelief, and striving to con- 
 vince generation after generation of the righteousness of 
 Christ, and of the judgement which has fallen upon the 
 Prince of this world; so on the other hand it will never 
 be sufficient for the establishment of any single soul in 
 faith and in righteousness, if the Comforter merely comes 
 to it once to work His conviction once for all in it, Ere 
 long the conviction would grow dim and fade away: nor 
 can this be averted, unless the impression be perpetually 
 renewed by the same Divine Hand. We cannot advance 
 uninterruptedly in our spiritual, any more than in our 
 bodily life, from one degree of brightness to another. 
 The shadow of the earth will ever and anon fling the 
 darkness of night over us; sleep will creap upon us; we 
 flag and grow weary, and yield to it; and we should 
 sleep on self-indulgently, unless we were awakened again 
 and again by the light of the Sun of Righteousness, plere- 
 ing through our night, and bursting the bands of our sleep. 
 There should indeed be a progress in our spiritual life: 
 else that life, even though it be more than visionary, will 
 too plainly be giving way before the manifold influences 
 which try to check and destroy it. But our progress 
 
152 THE MISSION OF THE COMFORTER. 
 
 a a a i a a nt ar 
 
 so long as we continue in the flesh, will never be un- 
 broken; nor shall we make any real progress at all, 
 without fresh impulses from the Power which first set 
 usin motion, Our noon should keep on growing brighter 
 and brighter: but it will only do so when we live under 
 a perpetual dawn, when new influxes of light are ever 
 pouring upon us from the same celestial Fountain. For, 
 as it is a law of all life, that every creature, while it 1s 
 the offspring of all former generations, shall yet have a 
 new germ of life in itself, so, in our moral life, every act 
 is at once the result of our whole previous moral being, 
 and springs immediately and freshly from the will. Thus 
 every act is a link in a chain, which stretches back to the 
 origin of our consciousness, and the first link of a new 
 chain, which will reach through our whole future ex- 
 istence; and according as philosophers have fixt their 
 minds on one of these views, or on the other, they have 
 asserted the necessity or the freedom of human actions ; 
 exemplifying how speculation, when it rushes on, without 
 looking around, in a straight path of simple logical de- 
 duction, is sure to lose itself ere long in a vacuum of 
 abstractions: whereas it should continually bend the line 
 of its march by a careful comparison with the realities 
 which experience sets before it, shaping its course hereby 
 into an orbit; and then it will return to the point from 
 which it started, reaching it again from an opposite side, 
 and thus gaining the assurance that its conclusions were 
 not partial and premature. And as in our moral, so in 
 our spiritual life, no moment stands alone. There is no 
 moment in it, which is not connected by indissoluble ties 
 
 of motive and impulse with all that we have hitherto — 
 
 felt and thought and done. At the same time no mo- 
 ment in it will have any true spiritual energy, unless 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 153 
 
 we are immediately prompted and animated by the life- 
 _ giving Spirit of God. 
 
 Hence it is not enough for us to be convinced of the 
 sin of unbelief once for all, even though that conviction 
 be the work of the Comforter. When a body is put in 
 motion, we know, unless this motion were checkt by a 
 number of retarding forces, it would continue to move on 
 without limit; but we know no less surely that these 
 retarding forces will soon lay hand on it and arrest it. 
 So we might fancy that, when the soul is once lifted up 
 from the earth, and projected into the free atmosphere 
 of faith, it would continue to soar into the heaven of 
 heavens, nor rest until it reacht the throne of God. But 
 we know too well that this is not so, that it gravitates to 
 the world of the senses, and that it has a leaden weight, 
 of selfwill bearing it downward. Our senses and our 
 carnal appetites are ever whispering and muttering and 
 shouting to us, that the only realities are those which we 
 can see and hear and touch and taste and smell, and that 
 it is idleness and folly to give up these solid, substantial 
 delights for the dreamy phantoms and spectres of faith : 
 and our selfwill cleaves pertinaciously to the world where 
 we are lords and masters, and shrinks from that into 
 which it cannot enter except by a sacrifice of itself. 
 Against these hindrances we cannot even strive, much 
 less rise above them, unless the Comforter be continually 
 helping us onward, by convincing us more and more 
 deeply of the sin of not believing in Christ. Hence he 
 who truly believes, the stronger his faith in the unseen 
 world may be, with the greater humiliation will he de-. 
 plore his own inability to live in an unwavering com- 
 munion with it, and to subdue the temptations which 
 would draw him away from it; the more earnestly will 
 
154 THE MISSION OF THE COMFORTER. 
 
 he ery, Lord, I believe; help Thou my unbelief. Thus 
 the union of opposites in our nature will continually dis- 
 play itself under the form of what the understanding 
 deems to be contradictions; of which we may continue 
 almost unconscious, so long as we merely disport our- 
 selves among the superficial appearances of this world, 
 but which come out more and more numerously and 
 distinctly, the wider our eyes are opened to discern 
 spiritual realities. 
 
 Again, as our growth in faith is sure to increase our 
 conviction of unbelief, and of our need of the everpresent 
 help of the Comforter to overcome that unbelief, in like 
 manner our conviction of Christ’s righteousness must 
 needs deepen our conviction of our own unrighteousness, 
 and of our utter inability to overcome it without the 
 constant aid of the same heavenly Ally. For this con- 
 viction also would soon stagnate or dry up, unless it be 
 evermore renewed and replenisht from its everflowing 
 Source. Our own righteousness, the righteousness of 
 this world, rises up before our eyes, and tries to hide and 
 supplant the righteousness of Christ. We are ever too 
 prone to believe that we have already attained ; and thus 
 we slip back from that righteousness which comes to us 
 through faith in Christ, to a righteousness of our own, 
 which is of the Law. Nor is there any security against 
 this delusion, save in fashioning ourselves, so far as we 
 may, after the example of the great Apostle of righteous- 
 ness, forgetting the things which are behind, and reaching 
 forward to the things which are still before us, under a 
 contrite acknowledgment that our whole spiritual life is 
 nought, except so far as it issues straight from the Spirit 
 of God. . 
 
 So too it vould never be enough for us, if the Comforter 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 155 
 
 merely vouchsafed once for all tc convince us that the 
 Prince of this world has been judged. For although he 
 has been judged most certainly and completely, it is only 
 tor the children of God, for those who go forth to the 
 battle against him with the assurance that they are so, 
 and that their Father is with them. The children of this 
 world are still under its Prince, and still pay him honour 
 and worship: in their eyes he still wears his royal robes 
 and crown. Hence, so long as we abide in this inter- 
 mediate state, doubtful about our true parentage,—so 
 long as we think it possible that there can be any good 
 apart from God,—the Prince of this world will ever and 
 anon come to us: and as he who was a liar from the 
 beginning, will continue a liar until the end, he tells us 
 that he has not been judged, that he is still the sole 
 Prince, the absolute soverein of this world, and that he 
 will give us the kingdoms of this world, and their glory, 
 and their beauty, and their pleasure, if we will only fall 
 down and worship him. We saw that the condition of 
 those who have been convinced of judgement, is analogous 
 to that of the Israelites, when they were delivered from 
 the bondage and from the fleshpots of Egypt, and had 
 seen the host of Pharaoh overthrown in the Red Sea, and 
 - were journeying through the Wilderness toward the Land 
 ‘of Promise. Yet even after they had been thus won- 
 drously and mercifully delivered, even after they had 
 been the witnesses of this terrific overthrow, many hearts 
 amongst them failed amid the privations of the wilder- 
 ness; many longed to go back into Egypt, to go back to 
 their fleshpots, forgetting the bondage attacht to them, or 
 even thinking that bondage desirable for the sake of such 
 enjoyments. In the midst of the wilderness too the Prince 
 of this world still came to them with the temptations of 
 
156 THE MISSION OF THE COMFORTER. 
 
 Baalpeor. Nay, did he not persuade some that the manna 
 itself was his gift, and that, as such, they must hoard it 
 up, until it stank ? and did he not at another time move 
 the whole multitude to loathe it? just as he still is so 
 often able, by pampering our sensual, to deaden our 
 spiritual appetite, so that our heavenly food becomes stale 
 and flat and tasteless to us. Even when our Lord Him- 
 self was upon earth in the form of a man, the Prince of 
 this world, although he had been so utterly baffled, as 
 a foretaste of the judgement which awaited him, only 
 departed from Him for a season. And as he assailed the 
 Head, so has he unweariably been assailing the whole 
 body of the Church with all manner of crafty snares, as 
 we see from the very first in the sin of Ananias, and in 
 that of Simon Magus. Nor is his malice less.in these 
 days, or his subtilty, or his assiduity. He is ever lying 
 in wait to assail every individual member of that Church, 
 which can only be built of the spoils wrested from him, 
 and which he is ceaselessly labouring to undermine and 
 destroy. We cannot need to look back to the history of 
 David and of Solomon,—surely we shall find ample evid- 
 ence in our own hearts,—to prove to us that, however we 
 may at any time have been convinced of judgement, still 
 the Prince of this world does not allow us to remain — 
 quietly in that conviction; that he will try to drive or 
 to lure us out of it, at one time with some new form of 
 sin, the deceitfulness and misery of which we have not 
 already found out,—at other times, it may be, with those 
 very sins, the bitterness of which we have already tasted, 
 and over which we fancy we have triumpht. For we are 
 never safe: the very stubble of our old sins may run into 
 our eyes and blind us; the dregs of them may choke us; 
 the ashes of them may kindle again and consume us. 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 157 
 <i ape cer in eee 
 Therefore do we always need the present help of the 
 Comforter, in order that His conviction may not pass 
 away and be effaced, but may abide in our souls full of 
 life and power; so that the Prince of this world may be 
 judged in us and by us also, even as he was judged by 
 our Lord. 
 
 In fact this is one of the main differences between a 
 speculative and a practical conviction. For the former it 
 is enough if we haye been convinced of a truth once: the 
 conviction will abide with us. It may lie dormant for a 
 long time in the storehouse of our thoughts; but there, 
 when we need it, we shall find it; and it will be just as 
 serviceable as ever. For no contrary forces are draw- 
 ing us away from it, or striving to quench or suppress 
 it. But with regard to our practical convictions all this 
 is otherwise. They cost us many a hard struggle, in 
 the first instance to gain them, then to retain our hold on 
 them, and above all to carry them into act, For the 
 power of the world is around us, acting upon us by our 
 senses, by our appetites, by our feelings, by our circum- 
 stances, by our companions, by habit, by opinion, and 
 endeavouring in all these ways to infect us with its own 
 changefulness. Its stream is ever bearing us along, and 
 would never allow us to take our stand on any firm ground 
 of consistent principle: it would have us do ag others do, 
 drift on at the caprice of its ever-varying impulses. 
 Moreover a_ practical principle requires practice to 
 strengthen it, and even to keep it alive. Unless it be 
 carried into act, it sickens and wastes away: words, if its 
 sole utterance be in them, drains its lifeblood from it: 
 practice alone can make it a consubstantial part of our 
 souls. Indeed the purpose of every conviction is to pro- 
 duce belief: it is not meant to lie as a dead proposition at 
 
158 THE MISSION OF THE COMFORTER. 
 
 le 
 
 the top of our minds, but to be embodied in them among 
 
 our principles of thought: and when the conviction is the 
 
 work of the Spirit, it must produce faith, that is, a belief 
 which is received as a principle, not merely by the under- 
 
 standing, but also by the heart and the will, a belief 
 which becomes a principle, not merely of thought, but 
 
 also of life and action. Thus, if we are convinced of sin 
 
 by any other teacher, our conviction will vent itself in 
 
 empty words, and we shall remain contentedly in our sin; 
 
 but if the conviction be the work of the Comforter, we 
 
 shall desire and yearn to come out of our sin, and to cast 
 
 it away. Thus again, if our conviction of righteousness 
 
 be the work of the Comforter, we shall not deem it enough 
 
 to contemplate and admire and extoll, the righteousness 
 
 of Christ; we shall seek to make it our own, by such 
 
 means as the Comforter shall vouchsafe to manifest to us 
 
 for doing so. And in like manner, if our conviction of 
 judgement be wrought in us by the Comforter, it will not 
 
 satisfy us to know that the Prince of this world was 
 
 judged long since, when our Saviour gave Himself up a 
 Sacrifice on the Cross for the sins of the world; we. shall 
 
 desire that we also may be enabled to judge him, that in 
 
 our lives also he may be judged (a C). 
 
 The conviction of sin, we have seen, when it is wrought 
 
 in us by the Comforter, leads us to seek that pardon and 
 
 remission of sins, which Christ bestows on His people ; 
 
 and as the special sin, of which the Comforter convinces 
 us, is that of not believing in Christ, in so doing He brings 
 
 us out of our unbelief to faith, and makes us desire and 
 
 pray to have our faith strengthened. The conviction of 
 righteousness, when it is the work of the Comforter, 
 
 makes us seek to be clothed in the righteousness of Christ, — 
 and thus is preparatory to our justification. The two acts, 
 
THE THREEFOLD CONVICTION OF THE COMFOR TER. 159 
 
 a 
 
 as I have said before, may be coinstantaneous; but in idea 
 they are distinct. So again, the conviction of judgement, 
 when it is the work of the Spirit, is preparatory to our 
 sanctification. The judgement with which our Lord 
 judged the Prince of this world, may be regarded as two- 
 fold: it was a judgement of absolute and entire condem- 
 nation ; and it was a judgement of utter overthrow and 
 confusion. He at once passed and executed the sentence 
 of condemnation against the Prince of this world, con- 
 demned him as worthy of hell, and cast him into hell. 
 As in His temptation Christ baffled the Tempter, by 
 exposing the hollowness and deceitfulness of all his wiles 
 and lures, so that the Tempter was rebuked and departed 
 from Him, in like manner does Christ’s whole life expose 
 the hollowness and deceitfulness of sin. His whole life 
 condemns sin, by bringing it to the light, so that its real 
 nature and character is discerned, by stripping it of its 
 masks and disguises, by laying it bare under all its forms, 
 by shewing how false it is, how delusive, how hateful, 
 how deadly, how in all its forms it is enmity against God, 
 and therefore misery and desolation and despair, how the 
 worm is spread under it, and the worm covers it. The 
 judgement against the Prince of this world was indeed 
 complete¢ and consumated by the Sacrifice on the 
 Cross. As the Crucifixion however was not the whole of 
 the sacrifice offered up by Christ for the sing of the world, 
 but only its closing, perfecting act,—as the whole of our 
 Saviour’s life, from the humiliation of His Incarnation 
 down to that still deeper humiliation, when He, who had 
 humbled Himself that He might enter into life in the 
 shape of an innocent babe, humbled Himself still more 
 that He might pass through the gates of death with the 
 agony and the shame of sin, was one continual sacrifice 
 
160 THE MISSION OF THE COMFORTER. 
 
 ee 
 
 for sin,—so was it one continual warfare against sin, and 
 victory over sin, and judgement against sin. What the 
 law could not do, in that it was weak by reason of our 
 carnal nature, God, sending His own Son in the likeness 
 of sinful flesh, for the sake of sin, condemned sin wn the 
 flesh, in order that the righteousness of the law might be 
 fulfilled in us, who walk not after the flesh, but after the 
 Spirit. 
 
 For the craft and subtility of the Prince of this world, 
 that craft and subtility which was the ground of his 
 power, consisted mainly in this, that, having first be- 
 guiled men into giving up their hearts to this world, 
 he then persuaded them that he was the absolute dis- 
 poser of all the good things of this world, that he 
 alone had the power of bestowing them, and that he 
 would bestow them on such alone as paid him homage 
 and allegiance, and sought them from him, by the 
 means which he pointed out to them. He persuaded 
 them that the kingdom of this world and the power 
 of this world and the glory of this world were the 
 noblest objects which man could aim at, and that they 
 were his to give and to withhold, so that, unless these 
 prizes were sought through him, there was no chance of 
 gaining them. Nor were his persuasions vain. That 
 these are indeed the highest objects of human endeavour, 
 was almost universally believed, not as a mere abstract 
 proposition, but with a thorough faith, which shrank 
 from no exertions, from no difficulties, from no dangers, 
 for the sake of attaining to them. Even the Jews, along 
 with the rest of mankind, lay under this delusion ; nor 
 were our Lord’s chosen disciples wholly free from it, so 
 long as he continued here below. They did not under- 
 stand how the Prince of this world had already been 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 161 
 
 judged, how in truth he had been judged from the very 
 beginning, together with his kingdom. They still lookt 
 and sought for an earthly kingdom, for earthly power 
 and earthly glory; only they deemed that their Master 
 was the Prince, from whom they were to receive these 
 coveted rewards. They could not make out, any more 
 than Pilate, how He could be a King, and yet that His 
 Kingdom should not be of this world. Our Lord on 
 the other hand declared that the true kingdom, the true 
 power, and the true glory, belong not to the Prince of this 
 world, but to the Father, and that, as belonging to the 
 Father, they also belong to the Son: and the great 
 purpose of His life was to shew forth what that true 
 Kingdom, the Kingdom of Heaven, is, and wherein that 
 true power, wherein that true glory lies. 
 
 Thus through His whole life did Christ judge the 
 Prince of this world. When He, who was born King 
 of the Jews, was born in the stable at Bethlehem, and 
 when the shepherds in the fields were called to be the 
 first witnesses of His birth, then was the Prince of this 
 world judged: and this judgement was made manifest 
 in that he, whom the Prince of this world had set upon 
 the throne of Judea, was so greatly troubled at the 
 tidings, and tried to frustrate the purpose of God by 
 the massacre of the children in Bethlehem. Hereby 
 the Prince of this world laid bare the hell that boiled 
 in his breast; and though he sent forth the fiercest 
 and bloodiest of his servants to establish his throne, 
 he was utterly foiled. When he, who came to fulfill 
 all righteousness, submitted to be baptized by John, 
 ‘ the greater by the less, the sinless by the sinful, God 
 by man, then was the Prince of this world judged. Then 
 
 was man taught not to seek his own glory and his own 
 L 
 
162 THE MISSION OF THE COMFORTER. 
 
 righteousness, but the glory and the righteousness of God, 
 —yot to seek to be first, but to be last: and therefore were 
 the heavens opened, and the voice from heaven heard, 
 saying, This is my beloved Son, in whom I am well 
 pleased. Then was the Prince of this world judged, 
 then was the serpent’s head bruised by the seed of the 
 woman, when a Man walkt on the earth in whom the 
 Father was well pleased. Again in the whole course 
 of our Lord’s temptation the Prince of this world was 
 judged: he was judged in that all his most powerful, 
 and till then wellnigh irresistible, lures were scattered 
 at once by being brought to the light of God’s word. 
 Throughout the whole Sermon on the Mount the Prince 
 of this world is judged. His most vaunted blessings 
 are declared to be woes; his woes, the very things which 
 he had made men account mean and abject and miserable 
 and hateful, are declared to be blessed. Every time that 
 Christ forgave sins, the Prince of this world was judged. 
 It was proclaimed in the sight of Heaven, God Himself 
 bearing witness, that a Man was walking upon the earth, 
 mightier than the Prince of this world, and who could 
 wrest his subjects and his captives even out of his 
 nethermost prison: and men were taught how they 
 might obtain this deliverance, how they might burst 
 the galling yoke which the Prince of this world had 
 fastened round their necks,—-by faith. By every miracle 
 which Christ wrought, the Prince of this world was 
 judged. In that he cast out devils by the Spirit of 
 God, it was proved that the Kingdom of God had come 
 upon mankind, and that among the sons of men there 
 was One, who had bound the strong man, and was 
 spoiling his goods: and when the devils took refuge in 
 the herd of swine, and ran down the precipice into the 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 163 
 
 lake, then was it shewn what is sin’s only congenial 
 abode, its only rightful doom. Moreover by every grace 
 in our Lord’s character the Prince of this world was 
 judged—_by His meekness, by His lowliness, by His 
 patience, by His forbearance, by His infinite loving- 
 kindness, by His perseverance in welldoing, by His 
 spotless purity, by His zeal in working the works of 
 His Father, by His never seeking His own glory, but 
 always the glory of God, by every deed and every word 
 wherein he shewed that the Fulness of the Godhead 
 was dwelling upon earth. Each of these graces exposed 
 the spuriousness and deformity of the counterfeit or 
 opposite, which the Prince of this world had set up 
 to have dominion over the hearts of mankind. Of the 
 manner in which the judgement on the Prince of this world 
 was consummated on the Cross, I have spoken already. 
 And then, when he had thus been finally overthrown, 
 Death, the last enemy, was also subdued: its sting was 
 torn from it; and the victory of the grave was converted 
 into the victory of Him who was laid in the grave; a 
 victory gained, not for Himself, but for all in all ages who 
 shall be laid in the grave, clothed in His righteousness, 
 after having manifested in their lives how the Prince 
 of this world is judged. For all such, Death is judged, 
 so as wholly to change his nature, and to become the 
 giver of eternal life, taking away the burthen of sinful 
 flesh, and the delusive mists of the world, from those who 
 have been sanctified by the Spirit, and unsealing their 
 eyes to behold, and their hearts to worship and rejoice in, 
 the glory of the living God. 
 
 Tn all these manifold ways, do they who are convinced 
 of judgement by the Comforter, perceive that the Prince 
 of this world has been judged. And what ensues? Will 
 
164 THE MISSION OF THE COMFORTER. 
 
 ——— 
 
 they follow him into his judgement ? Will they desire to 
 share in his condemnation ? to be confounded along with 
 him in his confusion? Surely this cannot be. They 
 who have been truly convinced of judgement, will no 
 longer cleave to that, which, they know, their Saviour 
 has condemned: they will no longer walk in the train of 
 him, whom their Master has overcome and cast out. 
 Feelings of honour, of justice, of compassion, may some- 
 times urge a man to uphold the cause of the vanquisht. 
 But here all honour and right and mercy are united on 
 the side of the Victor: and the victory consists in this, 
 that the shame of sin has been unveiled, that its hateful- 
 ness has been disclosed, and men’s eyes have been opened 
 to discern its malice and its cruelty, its falsehood and its 
 woe. They whose eyes. have been thus opened must 
 needs loathe and turn away from sin. In the conscious- 
 ness of their own weakness they will shun it, and never 
 yun rashly into temptation: but, when it comes across 
 their path, they will fight against it without being dis- 
 mayed, in the strength of Him, who, they know, has 
 overcome it. As Christ condemned sin, so will all His 
 faithful servants condemn sin. They will condemn it in 
 the world, but still more in their own hearts; for, until 
 they have condemned it in themselves, in vain will they 
 try to condemn it in the world. And as Christ overcame 
 sin, so will all his soldiers strive to overcome sin, first in 
 themselves, and then in the world,—to overcome it in 
 themselves, by casting it out from themselves, and puri- 
 fying themselves from it,—and in like manner to over- 
 come it in the world, by doing what they can to cast it 
 out from the world, and to purify the world from its 
 pestilential contagion. But here also the right order 
 must be observed. We may dream that it would be a 
 
 = ieee 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 165 
 
 grand and glorious work, to overcome sin in the world: we 
 may think of sallying out on such an enterprise for the 
 sake of magnifying ourselves by it: all efforts however 
 directed towards such an end will be vain, until we have 
 gone through the far more painful and toilsome task of 
 overcoming sin in ourselves. Without this preparatory 
 discipline we shall soon grow faint and falter; and double 
 shame and bitterness must needs await him, who, having 
 preacht to others, himself becomes a castaway. 
 
 The Comforter convinces the world of judgement, 
 because the Prince of this world has been judged. Has 
 the Prince of this world been judged (A D)? The Com- 
 forter, who is the Spirit of truth, cannot convince of 
 anything except the truth; wherefore it is most certain 
 that the Prince of this world has been judged. And yet 
 
 . and yet .. . when we cast our eyes abroad over the 
 face of the earth,—when we bethink ourselves of what 
 has been going on from the beginning, and is still going 
 on in every part of it, from the royal palace down to the 
 cottage of the husbandman,—when we call to mind what 
 we see and hear and read of every day, what purposes 
 men are professing, what objects they are pursuing un- 
 disguisedly, as though no question could be entertained 
 about their propriety and worthiness——when we pry into 
 our own hearts, and look searchingly back over our past 
 lives, and ask ourselves what our motives and aims have 
 been and are, what our plans and desires have been and 
 are, and where our affections are and have been placed,— 
 can we truly affirm that, according to the evidence which 
 may be drawn from the history of the last eighteen cen- 
 turies, and from the present state of the world, and 
 according to the witness borne by our own hearts and 
 minds, the Prince of this world has been judged? Has 
 
166 THE MISSION OF THE COMFORTER. 
 
 he been so condemned, that all the world has united to 
 condemn him? Has he been so cast out, that all the 
 world has cast him out? Has the great majority, has 
 any considerable portion of the world, condemned him 
 and cast him out? Has he been condemned and cast out 
 from the councils of kings? from senates? from armies 
 and navies? from the counting-house and the market- 
 place? Has he been condemned and cast out from our 
 manufactories? Has he been wholly condemned and 
 cast out even from our schools and colleges and univer- 
 sities? Or, to narrow the sphere of our enquiries, have 
 we ourselves, each one of us, condemned him and cast 
 him out? Do we know and feel that he has been judged 
 and condemned and cast out by our Lord and Saviour? 
 and do we, under this conviction, condemn him and cast 
 him out from our own hearts and minds utterly and 
 altogether, so that he has no part in them, no hold upon 
 them, that he never sways our thoughts, never stirs our 
 desires? Have we set ourselves resolutely to eschew all 
 manner of evil, to hate whatever is hateful before God, 
 and to love nothing save what is wellpleasing in His 
 allholy sight? Alas! I am afraid, if we speak the truth, 
 we shall be forced to confess that in this, as in all other 
 things, there is still a broad and glaring contradiction 
 between the ordér of the world and that order which 
 Christ has appointed and establisht for His Church. 
 Contrariety and contradiction to the order and ordinances 
 of heaven is still the course of this world, as it always 
 has been, ever since that word No,—that word which 
 had never been uttered in the courts of heaven until the 
 spirit of pride lifted itself up in rebellion against God,— 
 that word which is ever echoing back in endless reper- 
 cussion through the howling caverns of hell,—first 
 
eS hUL rCLUrU 
 
 THE THREEFOLD CONVICTION OF THE COMFORTER. 167 
 
 disturbed the all-consenting harmony of the universe. 
 Hence it has come to pass that in all parts of the earth, 
 wherever assemblages of men have been gathered 
 together, there has always been a tumultuous jarring of 
 contending voices, ebbing and flowing, rolling to and fro, 
 affirming and denying, as though the body of Truth were 
 divided, as though Evil were Good, and Good Evil, and 
 as though it were impossible to determine conclusively 
 what is, and what is not. Still thus much is most 
 certain: for the true spiritual Church, built of those 
 lively stones that offer wp spiritual sacrifices acceptable 
 to God through Jesus Christ,—for those who, having a 
 living faith in Christ, endeavour to walk in the blessed 
 steps of His allholy life, the Prince of this world has been 
 judged. But so far as the world still continues to exist 
 unsanctified by the Church, with a heart closed against 
 the conviction and the other influences of the Comforter, 
 the Prince of this world has not been judged: or at least 
 the world knows nothing of the judgement which has 
 befallen him, but seats him on the throne of its heart, 
 and bows down to him as blindly as ever. It sets up 
 Dagon again and again, and will even worship the stump 
 of Dagon, rather than believe that he has been judged. 
 Nay, has not the Prince of this world often entered into 
 the very temple of the Lord who judged him? has he not 
 set up the abomination of desolation even in the holy 
 place? And when he does so enter there, his words are 
 ever, that he has not been judged, that he has not been 
 condemned and cast out, that God has made peace with 
 him, that we may worship him, and yet worship God also, 
 that we may serve him with the best part of our hearts, 
 and that the poorest remnant of our service will find 
 acceptance with God. | 
 
168 THE MISSION OF THE COMFORTER. 
 
 Your thoughts will have recurred of themselves to that 
 dismal period in the history of the Church, when the 
 Prince of this world put forth all his craft, and far too 
 successfully, to prove that he had not been judged,—nay, 
 when for generations he seemed almost to have usurpt 
 the dominion of the Church,—and when those faithful 
 servants of Christ, who desired to enforce and execute 
 their Lord’s judgement against him, were many of them 
 driven out, as in older times, to wander in deserts and. 
 mountains, and in dens and caves of the earth. It was 
 an awful spectacle then, to see how the flesh was in almost 
 all things quenching and stifling the spirit, not merely, as 
 it ever does, in the groves and high places of the world, 
 but even in what ought to have been the courts of the 
 house of God. For a time had arrived when the Church 
 had entered into alliance with the world: Herod had said 
 that He would come and worship the King of the Jews; 
 and she believed him. But when Herod, when the 
 Prince of this world, pretends to worship, it is only with 
 the purpose of destroying more subtily and effectually. 
 Trained as he is in all falsehood, he will readily mock 
 the form of worship, if he can thereby empty that form 
 of its spirit ; as he did so wofully among the Pharisees in 
 Judea, and as he is ever striving to do, when an in- 
 ordinate attention is paid to the outward acts of religion. 
 And when the Prince of this world has persuaded men 
 that he has not been judged, his next step has ever been 
 to subvert the Comforter’s conviction of righteousness, 
 by making them believe that they may have a righteous- 
 ness of their own, and do not need the righteousness 
 of Christ. Whence, by a natural progression, he further 
 undermines the conviction of sin, and shakes all faith 
 in the divine nature and oflice of Christ. By a like 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 169 
 
 process, in an age of literary pride and epicureanism, he 
 lures his victims through the moonlight mazes of Natural 
 Religion, into the dark, chaotic night of Pantheism ; in 
 which, confounding all moral distinctions, he cheats men 
 into supposing that there is nothing excellent, except 
 power. 
 
 But it is not solely when the Church enters into an 
 open alliance with the world, that the Prince of this 
 world attempts to persuade men that he has not been 
 judged. Even when our Lord Himself, the Fulness of 
 the Wisdom and Holiness of the Father, was upon earth, 
 the Tempter came to Him, and would fain have de- 
 ceived Him. Nor has there ever been a state of the 
 Church, in which the Prince of this world has left her 
 unassailed: nor can we expect that the Church ever will 
 be in such a state, until that day when he, who was 
 judged on Calvary, will be cast out altogether from 
 God’s world, and will sink into the bottomless pit of 
 his own misery and despair. Thus, whenever a spirit 
 of more fervent zeal has breathed through the Church,— 
 when the preachers of the Gospel have been animated 
 with a deeper conviction of the sin of the world, when 
 they have seen more clearly how that sin is rooted in 
 unbelief, and when they have been more earnest in 
 calling their hearers to seek that righteousness, which 
 can only be received as the free gift of grace to faith,— 
 at such times the Prince of this world has ever been 
 busy in sending his emissaries abroad to persuade men 
 that, as the righteousness of Christ, which is given 
 to faith, is a free gift, no way to be earned by any 
 works on the part of the receiver, it cannot matter in 
 the least what our works are,—that to be scrupulous 
 about our moral conduct is a symptom of self-righteous- 
 
170 THE MISSION OF THE COMFORTER. 
 
 ness, and that the best mode of shewing our entire 
 reliance on Christ’s righteousness, and our thorough 
 contempt for all that man can do, is to keep on living 
 in sin, without presuming to set up any light of our 
 own by the side of the Sun of Righteousness. Errours 
 of this kind had sprung up and grown rank even in 
 the lifetime of the great Apostle of righteousness, con- 
 straining him to warn men against the blasphemous 
 delusion, that they were to continue in sin, in order 
 that grace might abound. In like manner, when Luther 
 took up the apostolic trumpet, and startled the nations, 
 and roused the Church out of her slumber, by pro- 
 claiming the same primary doctrine, that man 1s justified 
 by faith alone, without the works of the law, the Prince 
 of this world again tried to mock the voice of truth, 
 and said, Ay! without the works of the Law ; therefore 
 trample the Law under foot, lest thy works should. 
 interfere with thy faith. Hence one of the great 
 contests which the heroic Reformer had to wage 
 through the chief part of his life, was against the An- 
 tinomian errours whereby the Prince of this world 
 tried to hinder and pervert the Gospel of righteousness. 
 Sometimes too, as man, when driven cut of one errour, 
 is sadly prone to rush into its opposite, even they who 
 have clearly discerned how the righteousness of God 
 has been manifested to the world in the incarnation 
 and death of His Son, and who have been earnestly 
 desirous of magnifying Christ in their whole lives, have 
 yet been misled by an over-anxious fear of ascribing 
 anything to human merit, into speaking disparagingly of 
 that dutiful obedience, which the redeemed servants of 
 Christ, the adopted children of God, are bound to pay 
 to their Master and Father. But never, by no single 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 171 
 
 word, does St Paul countenance such a delusion; never, 
 I believe, does Luther, if we weigh his words fairly, 
 with a due attention to the context, and to the uniform 
 tenour of his teaching. It is true, Luther is perpetually 
 inveying, with the utmost vehemence of condemnation, 
 against that deadly heresy of good works, which was 
 then spread over the Church, poisoning the source of 
 its life. Now in reading such passages, if we forget 
 that the good works which he is thus reprobating con- 
 sisted mainly in formal acts of worship and outward 
 penances and mortifications, performed as an expiation 
 for sin, under the notion of their being meritorious, we 
 may easily fancy that his expressions are derogatory to 
 morality; more especially if, with ears unused to any 
 louder sound than that of academic argument, we come 
 on a sudden within the thunder of his _battlecry. 
 Nevertheless, so marvellously clear was his insight into 
 the fundamental principles of Christian doctrine,—so 
 thoroughly had -he been convinced, above all other men, 
 it would seem, since the apostolic age, of sin and of 
 righteousness and of judgement by the Comforter,— 
 that one may feel some degree of confidence in asserting, 
 that he never,—even in those writings which he poured 
 forth almost wave after wave, and ray after ray, accord- 
 ing to the exigencies of the Church, for so many years,— 
 said anything which, if candidly and rightly interpreted, 
 with a due regard to the occasion and circumstances, 
 is repugnant to the truth on this head. Or at all events, 
 if a curious research may discover certain expressions 
 here and there, in which when contending against the 
 Pelagian errours of the Romish Church, he has not been 
 careful enough so to measure and limit his expressions, 
 as to keep them from impinging on the proximate 
 
172 THE MISSION OF THE COMFORTER. 
 
 portions of the truth, justice would require that, before 
 we make him an offender for a word, we should compare 
 what we may deem objectionable with the glowing 
 exhortations to bring forth the fruits of love, in which 
 his writings abound. If we do so, we shall find that, 
 while no preacher of the Gospel has been more energetic 
 in denouncing that noxious errour which considers good 
 works as the ground of justification, few have been so 
 earnest and eloquent in enforcing the necessity of good 
 works as the fruits of faith and love, and as a testimony 
 that the Prince of this world has been judged. 
 
 This form of errour however is not one which has ever 
 gained much currency in the higher and better educated 
 classes of society. ‘The deep and strong religious feeling, 
 which must accompany it, if it be sincere, will seldom be 
 found without some force of character and of intellect: 
 and this in our days will keep a person, who has gone 
 through a course of scholastic discipline, from running into 
 the extravagances of Antinomianism. But the Prince of 
 this world, we may be sure, will also have his devices for 
 ensnaring those who may seem to belong more especially 
 to his empire, those who, from their more conspicuous 
 station, and from the influence they exercise over their 
 brethren, are not seldom by way of eminence denominated 
 the world. 'The delusion which in these days he is the 
 fondest of, and which the world is much readier to swallow, 
 is one whereby it is pampered in its indolent carelessness 
 and self-indulgence, and whereby it is in like manner 
 beguiled into believing that its Prince has not been judged, 
 or at least that, if he has, his sentence bas not been one 
 of condemnation, but acquittal. The worldly notion of 
 Christianity will mostly amount to something like this,— 
 that it is a scheme of mercy, in which God is pleased to 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 173 
 
 —— 
 
 shew forth His forbearance and goodnature,—yes, His 
 goodnature,—I know no other word so well fitted to 
 express what the children of this world regard as the chief 
 attribute of the Christian God,—in pardoning all except 
 very flagrant and outrageous criminals. They look upon 
 Christianity,—may I not say so?—as a scheme for just 
 paring the claws of sin, and then letting it run about at 
 will. My young friends, I am certain there are many 
 amongst you, who will have heard Christianity spoken of 
 in some such manner as this. There are many amongst 
 you, I am certain, whose thoughts, when they have been 
 turned toward religion, will have lulled themselves to sleep 
 by muttering, that God has revealed Himself to us 
 Christians as a God of mercy, and that this is the great 
 difference between our religion and that of the Jews and 
 Heathens,—that the knowledge of this constitutes our 
 special privilege and advantage. Nay, my dear friends, 
 are there not some amongst you, who are still lying under 
 this miserable and fatal delusion? are there not some, 
 who still cry Peace to your souls, because Christianity is a 
 religion of mercy? Do I then mean to say that it is not 
 a religion of mercy? God forbid! But it is only a 
 religion of mercy, because it is also a religion of truth 
 and of righteousness. It is a religion of mercy, because 
 Mercy in it is met together with Truth. It is a religion 
 of peace, because Peace and Righteousness have kist each 
 other in it. Else it would not be a religion of mercy. 
 There would be no mercy in Christianity, if God had 
 sent His Onlybegotten Son into the world, to the end 
 that mankind might be allowed to continue in sin. This 
 is the mercy of the Spirit of evil. The Spirit of evil 
 would have you continue in sin. He would have you 
 go on day by day and year by year heaping sin upon 
 
174 THE MISSION OF THE COMFORTER. 
 
 sin, wrapping one poisonous fold after another round 
 you, quaffing one deadly potion after another, until 
 your whole head shall be sick, and your whole heart 
 faint, and nothing shall remain of you except wounds 
 and bruises and putrefying sores. But this is the 
 very proof which God has given of His exceeding 
 mercy, that He has called you out of your sins, that 
 He will not leave you to rot and moulder away in them, 
 that He would draw you out of them, almost in despite 
 of yourselves, by the cords of His love,—yea, that He 
 has called you to a communion with Himself, a commu- 
 nion which can only be enjoyed in proportion as you 
 become like Him,—that He has called you to a share 
 and portion in that which is most glorious and excellent 
 in Himself, to become holy as He is holy, and pure as 
 He is pure, and perfect as He is perfect. Yes, brethren, 
 this is the real proof of God’s mercy, that He has com- 
 .manded you, and will help you, to cast away all manner 
 of sin, the least as well as the greatest; for nothing can 
 be small or to be disregarded, which estranges and cuts 
 you off from God. The world in its cruelty tells you that 
 you may be intemperate, that you may be licentious, that 
 you may be ambitious, that you may be neglectful of all 
 your duties to God, and of almost all your duties to your 
 fellow-men, that you may spend your lives in pur- 
 suing your own pleasure and your own aggrandisement 
 and that all the while you may be respectable and esti- 
 mable and honorable, and may even put in a claim for 
 the crowns of earthly glory. This is the world’s mercy, 
 or rather its cruelty. A few vices it bids you beware of, 
 those which it has been pleased to brand with shame. 
 But every other vice you may indulge in to your heart's 
 content, and need only take care that you do not hurt 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 175. 
 
 yourselves by it. God, on the other hand, tells you that 
 you do hurt yourselves, that you hurt your immortal 
 souls, by every sin you indulge in. For every sin is 
 poison: every sin, the least as well as the greatest, tends 
 to canker and destroy your souls; every sin breeds 
 death, and cuts you off from the communion of the 
 blessed. Therefore does God shew forth His infinite 
 mercy in calling you away from all manner of sin, by 
 sending His Spirit to convince you, not only of sin and of 
 righteousness, but also of judgement, in order that you 
 may not be doomed to follow the Prince of this world 
 into condemnation, but may be fitted more and more 
 for receiving the inheritance which your Saviour has 
 purchast for you, along with the saints in light,—that 
 you may rise more and more out of the darkness of this 
 world into the light of His presence,—and that He may 
 give you every blessing and every grace, grace upon 
 grace, and blessing upon blessing. Yea, He offers Him- 
 self to you, His whole beatific fulness: He has given you 
 His Onlybegotten Son: He would give you His allholy 
 Spirit, to dwell and abide in you for ever. 
 
 God desires, earnestly desires, to give you all these 
 blessings. Doubt not, my young friends, that this is so. 
 Believe it with an assurance no less lively and strong 
 than you feel of your own existence, or of the existence 
 of the world around you. It is by doubt, by unbelief, 
 that man still, as ever, frustrates God’s gracious dealings. 
 Surely we may most reasonably trust, that He who sent 
 down His Only begotten Son to live in the form of a 
 Servant, and to die on the Cross for mankind, and who 
 sent down His Spirit with such power to the apostles 
 and the other preachers of the Gospel in the first ages of 
 the Church, had an end very dear to His heart, which 
 
176 THE MISSION OF THE COMFORTER. 
 
 He designed to accomplish by these mighty means, and 
 for which, if I may so speak in all reverence, He made 
 these inestimable, unimaginable sacrifices. And God is 
 not man, that He should forget what He once purpost, 
 or that He should weary because a work is not 
 readily concluded, or that He should change His mind 
 and cast away what was so precious in His sight. 
 It is true, eighteen hundred years have rolled by, since 
 Christ offered Himself up on the Cross, and since the 
 Comforter came down to the Apostles. But what are 
 eighteen hundred years to Him, before whom a thousand 
 years are as one day! They are as though today and 
 tomorrow had past by with one of the sons of men, 
 and the next day were just about to open upon him. 
 The laws of nature, as they are called, the laws of 
 cohesion and attraction and gravitation, the laws of 
 growth and decay, the laws by which the suns are kept 
 in their spheres, and the planets in their orbits, are the 
 same now as they were eighteen hundred years ago. 
 Much more does the same unchangeableness inhere in 
 God’s moral laws, in the laws of His righteousness and 
 love, which were, when the outward world was not, 
 and which will continue after the outward world has 
 sunk into its appointed grave. Therefore be not doubtful, 
 but stedfastly believe that God still purposes to give you 
 all those rich treasures of blessing which He gave to our 
 fathers. ‘The Crown of the Saviour is still incomplete ; 
 the Marriage-feast of the Lamb is not yet full: the 
 Comforter is still gathering jewels for that Crown, and 
 calling guests to that Feast; and you may all be among 
 those jewels, in the number of those happy guests. In 
 order that you may be fitted for these blessings here- 
 after, God still sends His Spirit to all who desire to 
 
 bed ~ 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 177 
 
 obtain these heavenly prizes. For you can only obtain 
 them in one way, in the way which God has ordained, 
 which He ordained in the first instance for the whole 
 Church, and for the world when it was to be ealled into 
 the Church; and which He still ordains for the whole 
 Church, and for every soul incorporated into it. You 
 must be convinced of sin, you must be convinced of 
 righteousness, you must be convinced of judgement, with 
 that living, ruling, practical conviction, which the Spirit 
 of God alone can produce. The Spirit of God is ready 
 to work that conviction in you, in every one of you,—to 
 work it in those in whom it has not been wrought 
 already,—to confirm and strengthen it in those in whom 
 it has. He who sent the Comforter at first to His 
 disciples, still sends Him to His Church, and to every 
 member of His Church. Yes, brethren, to each and every 
 one of you, Christ has sent and will send His Spirit, to 
 convince you of sin and of righteousness and of judge- 
 ment. Only you must not close, but open your ears 
 and your hearts to receive that conviction; you must 
 not turn away, but listen to it, readily, attentively, 
 patiently ; you must give heed to it, and endeavour to 
 follow it, to obey it, to rule your lives according to it; 
 above all, you must beware of resisting it, of quenching 
 it, of driving it from you, of doing what it forbids and 
 condemns. You must seek it by prayer, by earnest, 
 fervent, persevering prayer. You must seek it by fre- 
 quent and searching meditation on the truths which it 
 reveals to you, on unbelief and faith, on righteousness 
 and unrighteousness, the unrighteousness of man and the 
 righteousness of Christ, and on the victory of the cross 
 whereby the Prince of this world was judged. In 
 
 this, as in all things, you must strive diligently and 
 M 
 
178 THE MISSION OF THE COMFORTER. 
 
 strenuously to act according to the light you have 
 already received, in full reliance on the neverfailing 
 promise that to him who has shall be given. And while 
 you study the mysteries which God has declared to us in 
 the Scriptures, with all your heart and all your mind, 
 you must endeavour to make them the rule and principle 
 of your lives, and to fashion yourselves after that pattern 
 of the mind of God, which was made manifest in every 
 word and deed of His most blessed Son. 
 
 In the next verse but two after the text, our Lord, 
 while still speaking of the coming of the Comforter, 
 says, He shall glorify Me; for He shall receive of Mine, 
 and shall shew wt to you. This, we have seen, is what 
 the Comforter does through the whole of His threefold 
 work. In every part of it He glorifies Christ. In convine- 
 ing us of sin, He convinces us of the sin of not believing 
 in Christ. In convincing us of righteousness, He con- 
 vinces us of the righteousness of Christ, of that right- 
 - eousness which was made manifest in Christ’s going to 
 the Father, and which he received to bestow it on all 
 such as should believe in him. And lastly, in convine- 
 ing us of judgement, He convinces us that the Prince of 
 this world was judged in the life and by the death of 
 Christ. Thus throughout Christ is glorified; and that 
 which the Comforter shews to us relates in all its parts to 
 the life and work of the Incarnate Son of God. In like 
 manner all the graces which the Spirit bestows, are the 
 graces which were manifested in the life of Christ. It is 
 Christ’s love that He shews to us and gives to us, the 
 love through which Christ laid down His life for His 
 Church,—and Christ’s joy in His communion with His 
 Father,—and the peace which Christ had when He had 
 
 overcome the world,— and Christ’s longsuffering in pray- 
 
THE THREEFOLD CONVICTION OF THE COMFORTER. 179 
 
 —— 
 
 ing that his murderers might be forgiven,—and Christ’s 
 bounty in giving of all the treasures of heaven,—and. the 
 faithfulness of Him who is the faithful Witness, Himself 
 the Truth,—and the gentleness with which Christ took 
 up little children in his arms and blest them,—and 
 Christ’s meekness in never answering again,—and the 
 temperance of Christ, who made it His meat and drink 
 to do the will of His Father. All these graces were 
 manifested upon earth in their heavenly perfection, when 
 the fulness of the Godhead dwelt in the Man Christ Jesus; 
 and all these graces the Spirit of God desires to give to 
 all who believe in Christ Jesus. All these graces He 
 desires to give to every one of you, so that Christ may 
 be formed in you, and that your life may be swallowed up 
 in His life. Thus shall you too glorify Christ ; and with 
 Him you will glorify the Father. Let this be the glory 
 which you seek, not your own vain, fleeting glory, but 
 the glory wherewith you may glorify Christ and the 
 Father; and this glory shall abide with you for ever. 
 
 The Comforter will convince the world of sin and of 
 vighteousness and of judgement. This passage has sup- 
 plied us with food for godly meditation during several 
 Sundays; and how far are we from having exhausted it! 
 Rather do we seem to have been merely skimming over 
 the surface, diving down now and then a little way, while 
 unfathomable depths were stretching below us. Such do 
 we ever find to be the case in studying the Scriptures. 
 The more light and comfort we derive from them, the 
 more clearly do we discern how far that light and comfort 
 falls short of what we might derive, if we give up our 
 hearts and minds to them with a more entire faith. O 
 that these same words might supply us with food for 
 godly meditation through the whole of our lives! Yea, 
 
180 THE MISSION OF THE COMFORTER. 
 
 when we arise from the grave, may the first thought that 
 dawns on our reawakening souls, be the thought of Christ 
 our Righteousness! May this thought abide with us 
 through eternity, brightening evermore as we gain & 
 clearer insight into the inexhaustible riches of that 
 righteousness! And when the vision of our earthly 
 lives flits across our spirits, when we look back,—if the 
 blessed ever look back,—to this world and its trials, may 
 our foremost thoughts and feelings be those of thankful- 
 ness to the Comforter who convinced us of sin, and to 
 Him by whom the Prince of this world was judged! 
 To Him, therefore, the gracious Comforter, who con- 
 vinces us of sin and of righteousness and of judgement, 
 and to Jesus Christ, the Lord of our faith, and our Right- 
 eousness, by whom the Prince of this world was judged, 
 and to the blessed Father, who vouchsafes to send His Son 
 and His Spirit for the redemption and sanctification of 
 mankind, be all praise and thanksgiving and glory and 
 adoration, from angels and saints, world without end. 
 
183 
 
 NOTES. 
 
 Note A: p. 7. 
 
 Since this Sermon was preacht, I have found that Bishop 
 Andrewes, in his Sermon on the same text,—the fourth among 
 those On the sending of the Holy Ghost,—has tried to explain the 
 expediency of our Lord’s departure by a like illustration, The 
 passage powerfully confirms the argument in the text. ‘Christ it 
 is that telleth it us, and telleth it us for a matter of great truth, 
 these were,—and whose case is better than these ?—but, if these, 
 some there are, in that case, it may be said to them truly, /é is 
 expedient I be gone. And what case may that be? Even that case 
 that maketh the mother many times withdraw herself from her 
 young child, whom yet she loveth full tenderly, when the child 
 groweth foolishly fond of her; which grew to be their case just: 
 Christ’s flesh, and His fleshly presence, that, and none but that. So 
 strangely fond they grew of that, as they could not endure He 
 should go out of their sight : nothing but His carnal presence would 
 quiet them. We know who said, /f Thou hadst been here, Lord ; as 
 +f absent He had not been as able to do it by his Spirit, as present 
 by His body. And a tabernacle they would needs build Him, to 
 keep Him on earth still. And ever and anon they were still 
 dreaming of an earthly kingdom, and of the chief seats there, as if 
 their consummation should have been in the flesh. These fancies, 
 indeed errours, they fell into about the flesh : they had need have 
 it taken from them. The Spirit was gone quite: they had more 
 need to have Him sent. This was at no hand to be cherisht in them. 
 They were not to be held as children still, but to grow to man’s 
 
184 NOTE A. 
 
 estate, to perfect age and strength; and so consequently to be weaned 
 from the corporal presence of His flesh, nor to hang all by sense, to 
 which, it is too true, they were too much addicted. The corporal 
 therefore to be removed, that the spiritual might take place; the 
 visible, that the invisible; and they, not in sight or sense, as 
 hitherto, but in spirit and truth henceforth to cleave to Him; to 
 say, with the Apostle, Jf we have known Christ after the flesh, yet now 
 henceforth we know Him so no more. This was for them: and we 
 should have been no better, as now we are: the flesh will but 
 hinder the spirit, even the best.” 
 
 The good Bishop indeed merely takes the instance where the 
 relation between the parent and child is perverted by the “ fool- 
 ishly fond child ;” while the argument in the text draws its analogy 
 from the common order of human life. And after his fashion he 
 gives one of his strong glances at the illustration, and passes on; 
 whereas the congregation to whom I was preaching led me to dwell 
 on the thought, and to expand it more than would have been war- 
 rantable in any other place. 
 
 Augustin too makes use of a similar ilustration, when commenting 
 on this passage (In Joannis Evang. Tract. xciv.), “Tanquam diceret, 
 Expedit vobis ut haec forma servi auferatur a vobis: Caro 
 quidem factum Verbum habito in vobis ; sed nolo me carnaliter 
 adhuc diligatis, et isto lacte contenti semper infantes esse cupiatis. 
 Expedit vobis ut ego vadam: si enim non abiero, Paracletus non veniet 
 ad vos. Si alimenta tenera quibus vos alui, non subtraxero, solidum 
 cibum non esurietis ; si carni carnaliter haeseritis, capaces spiritus 
 non eritis.” 
 
 Augustin’s illustration, like that of Andrewes, is taken from the 
 earliest in the series of transitions, by which our moral life ascends 
 out of total helplessness and dependence into a more and more 
 distinct consciousness of personal responsibility. In the Sermon | 
 have spoken of several of those transitions, through which the 
 child gradually advances into a wider and freer field of action, until 
 he becomes a student at the University ; and I have hardly alluded 
 to the transition which stiil awaited my hearers, when they were to 
 be emancipated from the last restraints of tutelary discipline, and to 
 go forth into the world to act under the sway of the principles, 
 which they had hitherto been imbibing. This moment, which 
 naturally affords the closest parallel to the condition of the disciples 
 
NOTE A. 185 
 
 as described in the text, is the one which Schleiermacher, in his 
 Glaubenslehre, compares with it. In explaining the proposition, that 
 the complete communication and reception of the Holy Spirit could 
 not take place till after Christ’s departure from the earth, he says 
 (vol. ii. pp. 288—290), “We must here look back to the two 
 primary movements of our vital principle, our faculty of receiving 
 lively impressions, and that of free personal action, the reciprocation 
 of which constitutes our life, a life the more perfect and the more 
 fully developt, the wider the range of each is, and the more complete 
 their correspondence. Now so long as the disciples abode with 
 Christ, their receptive faculty was developt ; and by their constant 
 assimilation of what He gave them, the foundation was laid for 
 their future labours in spreading the Kingdom of God.—On the 
 other hand they were not called at that time to any positive 
 personal activity. What Christ imposed on them in this way 
 was merely for the sake of practice, and for this very reason was 
 not independent, but needed a particular impulse for each several 
 occasion.—The more however all depend upon one, and each 
 receives his movement from that one, the more are all merely his 
 instruments or members; and the whole is only an enlargement of 
 his single personality,—rather resembling a household or a school, 
 than a community. Thus the ancients regarded a state, in which all 
 are unconditionally subject to the will of one, as an enlarged house- 
 hold, in which a number of living instruments move according to 
 the will of a single individual: and a school is an intellectual 
 community, which depends entirely on the mental power and train 
 of thought of one man, imprest on a number collectively. Now 
 the communion between Christ and His disciples was in one sense 
 like a household, in another like a school, A family however will 
 disperse after the death of the father ; and unless some new bond 
 be framed for its members, they are scattered abroad. Ina school 
 too, unless some fresh common impulse arises, beside their original 
 desire of knowledge and their personal attachment, no further 
 development will take place after the death of the master ; but the 
 previous union gradually wears away. Now it could not be other- 
 wise during the life of Christ, than that every one of the disciples 
 should cling almost entirely to Him, and desire to receive from 
 Him, without feeling ripe to act independently for the formation of 
 the Kingdom of God.” 
 
186 NOTE B. 
 
 Note B: p. 18. 
 
 When our Church has the courage to undertake the task of 
 revising the Authorized Version of the Bible, the account of the 
 work of the Comforter, given in the 13th verse of our Chapter, will 
 be corrected, along with a number of other inaccuracies arising from 
 inattention to the force of the Greek article. The neglect of this 
 force is one among the many proofs that our Version of the New 
 Testament is too dependent on a Latin translation, probably that of 
 Erasmus. For a competent Greek scholar, even in those days, would 
 hardly have rendered éényyoeu tyds cis Tacay TIV ahjGeav, He 
 will guide you into all truth ; though this would be a natural render- 
 ing of ducet vos in omnem veritatem, as Erasmus had translated the 
 words. Even the preposition into points to the Latin in, rather 
 than the Greek eis, Wiclif, translating from the Vulgate, docebit vos 
 omnem. veritatem, has he schal teche you all truthe. 
 
 It is noticeable that Luther also renders this verse without regard 
 to the article, der wird euch in alle Wahrheit leiten ; which is retained 
 even in Meyer’s recent corrected edition. Nor is the objection 
 removed by De Wette’s translation, So wird er euch den Weg zu aller 
 Wahrheit leiten. The meaning is happily exprest in that of Scholz : 
 dann wird er euch zur vollen Wahrheit leiten. 
 
 The coincidence between our Version and Luther’s might be 
 urged as an argument in favour of the notion entertained by 
 Bishop Marsh, that our Version bears marks of the influence of 
 Luther’s, exercised in the first instance upon Tyndall. But the 
 grounds brought forward in support of this notion have been much 
 shaken by Mr Walter, in his Letter On. the Independence of the 
 Authorized Version of the Bible. Nor is Marsh more successful in 
 establishing the influence of the Vulgate on our Version. <A slight 
 comparison of our Version with the original Greek and with the 
 Vulgate will suffice to convince us that it is totally independent of the 
 latter ; or at least that, if our Translators made use, as they doubtless 
 did, of the Vulgate, they did so with a strong conviction of its 
 defects, and a free exercise of their judgement in avoiding them. 
 Yet I cannot agree with Mr Walter in calling our Version tnde- 
 pendent : indeed it would have been very reprehensible to have made 
 
NOTE B. 187 
 
 ee SSS ee 
 
 it so. The Royal Injunction rightly directed the Translators to take 
 “the Bible read in the Church, commonly called the Bishops Bible,” as 
 their basis, and to make “as few alterations as might be: ” and this 
 again was a mere revision of prior English Versions. But besides it 
 is evident from hundreds of passages in the New Testament, that 
 the Translators were continually in the habit of using a Latin 
 Version, without consulting the original Greek. Hence a multitude 
 of inaccurate, or at least inadequate renderings ; which however do 
 not arise, like those in the Rhemish Version, from a coincidence with 
 the Vulgate, but often from an imperfect apprehension of some 
 Latin substitute for the word in the Greek text,—from taking some 
 special sense of the Latin word, different from that in which it was 
 used to represent the Greek original. Among these none has been 
 more mischievous than the rendering of OpyoKea and Opnokos by 
 religion and religious at the end of the first chapter of St James. 
 Religio and religiosus do answer precisely to the Greek words ; but no 
 Greek scholar would have thought of translating OpijoKea by 
 religion, or Opnakos by religious. Tyndall's words, devotion and 
 devout, which are retained by Cranmer, come much nearer to the 
 originals ; but worship, if there were a cognate adjective, would best 
 express Opijoxeia, The perversion which the meaning of the 
 original suffers from our translation is beautifully set forth by 
 Coleridge, in the Introductory Aphorisms of his Aids to Reflexion. 
 Let me cite another instance, which, though of much less im- 
 portance, will serve equally to prove the fact. Among the works 
 of the flesh, St Paul, in the Epistle to the Galatians (v. 20), 
 numbers dvyooraciat, which we render seditions. But seditions, 
 in our old, as well as in our modern language, are only one form 
 of the divisions implied by étyooracias, and assuredly not the 
 form which would present itself foremost to the Apostle’s mind, 
 when writing to the Galatians. At first too one is puzzled to 
 understand how the word seditions came to suggest itself in this 
 place, instead of the more general term divisions, which is the 
 plain correspondent to duyooraciat, and is so used in Rom. xvi. 
 17, and in 1 Cor. iii. 3. Here the thought occurs, that the Latin 
 word seditio, though in its ordinary acceptation equivalent to its 
 English derivative, yet primarily and etymologically answers very 
 closely to duyooracia ; and one is led to conjecture that our Trans- 
 lators must have followed some Latin Version, in which the word 
 
188 NOTE B. 
 
 seditiones was used, not without an affectation of archaic elegance. 
 Now the Vulgate has dissensiones; but in Erasmus, whose style 
 was markt by that characteristic, we find the very word seditiones. 
 Hence Tyndall, whom we know from his controversial writings to 
 have made use of Erasmuses Version, took his sedition, not mind- 
 ing that the sense in which Erasmus had used the Latin word, 
 was alien to the English ; and from Tyndall it has come down, 
 through Cranmer’s Bible, with a mere change of number, into our 
 present Version; while Wiclif and the Rhemish render the 
 Vulgate by dissensions. 
 
 To return to the passage in St John: Middleton has of course 
 noticed the omission of the article in our Version. Campbell, 
 who corrects his text, remarks that Wesley’s is the only English 
 Version he had seen, which retains the article, yet that it ought 
 not to be omitted, as “it is not omniscience that is promist, but 
 all necessary religious knowledge.” Scott, in his note, says, ‘ tacav 
 tiv addynOeav, all the truth, the truth as it is in Jesus, the whole 
 council of God.” 
 
 It may be pleaded indeed that, however the verse be rendered, 
 everybody will clearly understand this to be its meaning, and that 
 therefore it matters not whether we correct it or no. Now this 
 notion, that slight errours and defects and faults are immaterial, and 
 that we need not go to the trouble of correcting them, is one main 
 cause why there are so many huge errours and defects and faults in 
 every region of human life, practical and speculative, moral and 
 political, Nor should any errour be deemed slight, which affects 
 the meaning of a single word in the Bible ; where so much weight 
 is attacht to every single word ; and where so many inferences and 
 conclusions are drawn from the slightest ground, not merely those 
 which find utterance in books, but a far greater number springing 
 up in the minds of the millions to whom our English Bible is 
 the code and canon of all truth. For this reason errours, even the 
 least, in a version of the Bible, are of far greater moment than 
 in any other book, as well because the contents of the Bible are 
 of far deeper importance, and have a far wider influence, as also 
 because the readers of the Bible are not only the educated and 
 learned, who can exercise some sort of judgement on what they 
 read, but vast multitudes who understand whatever they read 
 according to the letter. Hence it is a main duty of a Church to 
 
NOTE B. 189 
 
 a 
 
 take care that the Version of the Scriptures, which it puts into the 
 hands of its members, shall be as faultless as possible, and to 
 revise it with this view from time to time, in order to attain to the 
 utmost accuracy in every word. 
 
 It is true, though theologians may differ in their interpretation 
 of this passage, as they do more or less with regard to almost 
 every verse in the New Testament, their differences will not be 
 occasioned, except in a slight measure, by the neglect of the article 
 in the Version. Thus Luther, though he omits it, interprets the 
 words very characteristically: “This truth, which the Holy 
 Ghost is to teach them, is not such a doctrine and knowledge as 
 Reason of itself can understand and hit upon, as the perverters of 
 this text prate: for the Holy Ghost and Christ’s Church do not 
 concern themselves with things which are subject to man’s under- 
 standing, and which belong to this temporal life and to worldly 
 rule; such as the enacting of laws as to what one shall eat or 
 drink, that one shall be a monk or a nun, have a wife and children, 
 or remain unmarried, that one shall make a distinction between 
 laity and clergy, shall maintain and enlarge church-lands, shall 
 build and endow churches, and so forth,—but treat of far other 
 matters, how God’s children are to be begotten out of sin and 
 death unto righteousness and everlasting life—how God’s King- 
 dom is to be establisht, and the kingdom of hell to be destroyed,— 
 how we are to fight against the devil and to overcome him,— 
 how to cheer, strengthen, and uphold faith, so that a man shall 
 continue alive in the midst of death, and even under the con- 
 sciousness of sin shall preserve a good conscience and the grace 
 of God.” 
 
 In like manner Tauler, in his Sermon on our text, represents 
 the truth which the Comforter was to teach, as coinciding with 
 the essential doctrines of his Mystical Theology. “The Holy 
 Ghost will not teach us all things, so that we shall know 
 whether there will be a good harvest or vintage, whether bread 
 will be dear or cheap, whether the present war will come to an 
 end soon; but He will teach us all things which we can need 
 for a perfect life, and for a knowledge of the hidden truth of God, 
 of the bondage of Nature, of the deceitfulness of the world, and of 
 the cunning of evil spirits——Thus, when the Holy Ghost comes to 
 us, He teaches us all truth; that is, He shews us a true picture of 
 
190 NOTE B. 
 
 _-—_———— 
 
 our failings, and confounds us in ourselves, and teaches us how we 
 are to live singly and purely for the truth, and teaches us to sink 
 humbly into a deep humility, and to cast ourselves utterly down 
 beneath God, and beneath every creature. his is a true art, in 
 which all art and wisdom are concluded, and which we need 
 indispensably for our true perfection and felicity. This is a true, 
 hearty humility ; and this must be truly in us, wrought into our 
 souls.—Man can do nothing whatever as before the Lord, unless 
 he has this humility really at all times within him.” 
 
 It is well remarkt by Ackermann, in an Essay on the meaning 
 of the words, rvedua, vods, and spirit, in the Theologische Studien 
 und Kritiken (xii. 889), “One cannot too often urge, that it is 
 necessary to lay aside the common meaning which we attach to 
 the word truth, if we would form a right conception of St John’s 
 adijGeca. By this word he denotes, not an object of theoretical 
 knowledge, but a relation to God and the things of God. The 
 religions of the Heathens are represented in the Old Testament 
 as mere lies and nonentities ; and agreeably thereto a right concep- 
 tion of the things of God, in accordance with the will of God, on the 
 part of man, is termed &A7(eva..” 
 
 On the other hand Hammond, in his Paraphrase, also according 
 to his wont, cuts down this whole truth, which the Holy Ghost is 
 to teach the Apostles, to something merely temporary, transient, 
 and external : “He shall instruct you what is to be done, teach 
 you the full of my Father’s will for the laying aside of the 
 ceremonial external law of the Jews, freeing all Christians from 
 that yoke, &c.” These narrow, historical expositions of Scripture 
 are among the evils which our Theology has derived from an 
 exaggerated reverence for the Fathers. With them indeed such 
 applications have a living force: for the reception of the Gentiles 
 into the Church was still an event of deep personal interest, which, 
 while living in conflict with Heathenism, all could feel, and in 
 some measure appreciate. But in later ages such interpretations, 
 when they are given as the whole or main sense, deaden the 
 words of Scripture; and whereas Scripture, in speaking of tem- 
 porary things, always sets out the permanent idea, they invert 
 this process, and subordinate the ideal truth to that which was 
 merely its occasional type and exemplification. In this respect 
 also do we owe an incalculable debt to the great Reformers, to 
 
NOTE B. 191 
 
 Calvin, Beza, Melanchthon, and above all to Luther, who, as they 
 and their compeers set free the words of Scripture from their 
 prison of a dead language, in like manner set free its spirit from 
 the load of mere historical expositions and fantastical allegories, 
 wherewith it had been overlaid, and who brought out the fulness 
 of the truth, that the Bible “is not of an age, but of all time.” 
 If we find them, Luther especially, applying the words of Scripture 
 with endless iteration to the controversies and struggles of their 
 own days, this only shews the strength of their conviction that 
 the Bible was no less a living book in their age, than in those 
 when it was first written : and the way in which we are to imitate 
 them is, not by clinging to their application as the chief or only 
 true one, but by applying the principles and promises of Scripture 
 in like manner to the great warfare waging between the Powers 
 of Good and Evil in our days, by discerning and shewing how the 
 Bible is equally a living book in the nineteenth century as in the 
 sixteenth, and as in the first, how it contains a key to all the 
 mysteries of our age, a clue through all its perplexities, and a staff 
 of comfort to bear us up under the despondency which might 
 otherwise crush us.. This is its office now, as then; and this 
 office it will discharge. The spirit which the Reformers set free, 
 will continue free, in spite of all that Arminian and Socinian and 
 Romanist and Rationalist commentators can do to cage it again. 
 
 By Curcellzeus this declaration of our Lord’s is cited to prove 
 the sufficiency of Scripture. “ Istae voces, omnem veritatem, osten- 
 dunt Christum, et vicarium ejus Spiritum, nihil praetermisisse 
 eorum quae docendi erant Apostoli, ut demandato sibi munere 
 recte defungi possent:” Leligionis Christianae Institutio, 1. xi. 4. 
 In his Zractatus de Ecclesia, viii. 5, he interprets omnem verita- 
 tem by ‘“‘perfectam cognitionem rerum omnium ad religionem et 
 cultum Dei pertinentium.” At the same time he observes, “ Imo 
 etiam post acceptum Spiritum Sanctum ignorarunt (Apostoli) 
 gentes ad participationem Evangelii vocandas esse sine observatione 
 rituum legis Mosaicae. Nam quod promiserat iis Christus, Spi- 
 ritum Sanctum eos deducturum in omnem veritatem, id non ita 
 accipiendum est, quasi simul et semel ipsis omnem veritatem 
 patefacere deberet, sed quod paulatim et oblata occasione moniturus 
 ipsos esset sui officii, et revelaturus ea quae ad illius functionem 
 cognitu erant necessaria. Excepto tamen illo casu de Vocatione 
 
192 NOTE B. 
 
 Gentium, nihil videmus ipsis novi, quoad doctrinam, patefactum 
 esse. Ita ut ab illo tempore quo Petres ad Cornelium ivit, et ipsum 
 in fide Christiana instituit (quod secundo aut tertio post Christi 
 passionem anno contigit) Apostolos omnia perfecte novisse quae ad 
 munus suum pertinebant statuendum sit.” 
 
 Still, though the want of the article will not occasion the learned 
 to misapply our Lord's declaration concerning the truth to which the 
 Comforter is to lead us, the preceding extract from Luther shews 
 that this declaration was grossly misapplied in his days: and 
 assuredly the misprision of this passage has aided in fostering the 
 delusive notion that the Bible is a kind of encyclopedia of universal 
 knowledge, and that every expression in it bearing, however 
 allusively, upon astronomy, or geology, or history, has the same 
 divine attestation of its infallibility, as what it reveals concerning 
 God, and concerning man in his relation to God. This notion in 
 fact is one of the idolatries, by means of which man would save 
 himself from the labour of patient and continuous thought, an 
 idolatry akin to that of the Caliph Omar for the Koran, and of 
 many among the Greeks for the Homeric poems, as containing all 
 that is worth knowing about all things. Man would fain believe 
 himself to be omniscient, without taking pains to become so. This 
 notion has ever been still more injurious to Religion than to 
 Science: for Science soon overleaps and treads down the fences 
 which are thus erected to check it ; but, as Religion cannot possibly 
 maintain the positions, which she is thus engaged to defend, her 
 failure in this field shakes the confidence in her power, even within 
 her own province. ' 
 
 At the same time there is a sense in which, it 1s quite certain, the 
 Spirit of God alone will lead us to all Truth, even with regard to 
 temporal and human and earthly things. Two opposite classes of 
 phenomena might indeed dispose us to question this,—on the one 
 hand the sceptical, unbelieving spirit, which has so often been found 
 united with high attainments in knowledge,—and on the other 
 hand the narrowmindedness with which self-sufficient bigotry has 
 perpetually set itself in opposition to all manner of knowledge 
 beyond the range of its own shortsighted vision, as though the God 
 of truth could only dwell in darkness. So imperfectly do we yet 
 understand the redemption wrought for us by Christ; and so 
 obstinate are we in separating what God has united, as though it were 
 
NOTE B. 193 
 
 impossible for the Tree of Knowledge to stand beside the Tree of 
 Life. Yet in the redeemed world they do stand side by side, and 
 their arms intermingle and intertwine, so that no one can walk 
 under the shade of the one, but he will also be under the shade of 
 the other. On this point I have already had occasion to speak more 
 than once, for instance in the Sermon on the Church the Light of the 
 World, in those on the Victory of Faith (pp. 181, foll.) and in that 
 on the Law of Selfsacrifice. Therefore I will not renew the argu- 
 ment here; although it is most important in these days that all 
 should be convinced that the pure love of Truth cannot be severed 
 from the love of God, nor the perfect knowledge of Truth from the 
 knowledge of God ; and that the Spirit of God alone can purge our 
 intellectual eye from the manifold films which disguise and distort all 
 objects, and prevent its seeing them ; even as He alone can enable 
 us to discern the true essence and relations of all things, the idea in 
 which they were made, and the relation in which they stand to their 
 Maker. 
 
 Note C: p. 20. 
 
 This is the ground taken by Augustin in his Sermon on this 
 passage (Serm. cxliii). “Spiritus Sanctus hoc magnum munus 
 attulit credituris, ut eum quem carnalibus oculis non viderent, a 
 carnalibus cupiditatibus mente sobria et spiritualibus desideriis 
 ebria suspirarent. Unde et ille discipulus, qui se dixerat non 
 crediturum, nisi cicatrices ejus manu tetigisset, cum contrectato 
 corpore Domini quasi evigilans exclamasset, Dominus meus et Deus 
 meus / ait illi Dominus, Quia vidisti me, credidisti ; beati qui non 
 viderunt et crediderunt. Hanc beatitudinem Spiritus Sanctus Para- 
 cletus attulit, ut ab oculis carnis servi forma remota, quam de 
 virginis utero accepit, in ipsam Dei formam, in qua Patri aequalis, 
 etiam cum in carne apparere dignatus est, permansit, purgata mentis 
 acies tenderetur ; ut eodem Spiritu repletus Apostolus diceret, H¢ sz 
 noveramus Christum secundum carnem, sed nune jam non novimus. 
 Quia et carnem Christi non secundum carnem, sed secundum 
 spiritum novit, qui virtutem resurrectionis ejus, non palpando 
 curiosus, sed credendo certus agnoscit ; non dicens in corde suo, 
 Quis ascendit in coelum ? hoc est Christum deducere; aut Quis 
 descendit in abyssum ? hoc est Christum a mortuis reducere : sed prope 
 
 est, inquit, verbum in ore tuo, quia Dominus est Jesus ; et si credideris 
 N 
 
194 NOTE C. 
 
 Se a SS re 
 
 in corde tuo quia Deus illum suscitavit a mortuis, salvus eris. Corde 
 enim creditur ad justitiam, ore autem confessio fit ad salutem. Cum 
 ergo hanc beatitudinem, qua non videmus et credimus, nullo 
 modo haberemus, nisi eam a Spiritu Sancto acciperemus, merito 
 dictum est, Expedit vobis ut eyo vadam. Semper quidem divinitate 
 nobiscum est: sed nisi corporaliter abiret a nobis, semper ejus corpus 
 carnaliter videremus, et nunquam spiritualiter crederemus; qua 
 fide justificati et beatificati, idipsum Verbum Deum apud Deum, per 
 quod facta sunt omnia, et quod Caro factum est, ut habitaret in 
 nobis, corde mundato contemplari mereremur.” 
 
 To the same purport, in Serm. cclxx. he says, calling on us to 
 consider the meaning of the words, Von potest ille venire, nisi ego 
 abiero, “Quasi aliquid, ut secundum carnalem sensum loquamur, 
 in supernis Dominus Christus servaret, et inde descendens hoc 
 quod servabat, Sancto Spiritui commendasset, et ideo ad nos venire 
 non posset, nisi ille rediisset qui commendatum reciperet ; aut 
 quasi nos utrumque ferre non valeremus, nec utriusque possemus 
 tolerare praesentiam. Quasi vero alter ab altero separetur; aut 
 quando ad nos veniunt, ipsi angustias patiantur, ac non potius nos 
 dilatemur.—Videtur mihi, quod discipuli circa formam humanam 
 Domini Christi fuerant occupati, et tanquam homines in homine 
 humano tenebantur affectu. Volebat autem eos potius affectumn 
 habere divinum, atque ita de carnalibus facere spirituales: quod 
 non fit homo nisi dono Spiritus Sancti. Hoc ergo ait : Mitto vobis 
 donum, quo efficiamini spirituales ; donum scilicet Spiritus Sancti. 
 Spirituales autem fieri non poteritis, nisi carnales esse destiteritis. 
 Carnales vero esse desistetis, si forma carnis a vestris oculis aufe- 
 ratur, ut forma Dei vestris cordibus inseratur, Ex hac enim 
 humana forma—Petri etiam tenebatur affectus, quando eum quem 
 multum amabat, mori timebat. Amabat enim Dominum Jesum 
 Christum, sicut homo hominem, sicut carnalis carnalem, non sicut 
 spiritualis majestatem. Unde hoe probamus? Quia cum interrog- 
 asset ipse Dominus discipulos suos, quis ab hominibus diceretur,— 
 ait illis, Vos autem quem me esse dicitis? Et Petrus, unus pro 
 caeteris, unus pro omnibus, 7 es, inquit, Christus Filius Dei vivi. 
 Hoc optime, veracissime: merito tale responsum accipere meruit, 
 Beatus es, Simon Bar-Jona, quia non tibi revelavit caro et sangus, 
 sed Pater meus qui in coelis est. Et ego dico tibi,—Tu es Petrus: quia 
 ego petra, tu Petrus ; neque enim a Petro petra, sed a petra Petrus ; 
 
NOTE C. 195 
 cata wy Re So ea a 
 
 quia non a Christiano Christus, sed a Christo Christianus. Z¢ super 
 hane petram aedificabo Heclesiam meam: non supra Petrun, quod tu 
 es, sed Supra petram quam confegsus es. Aedificabo autem Ecclesiam 
 meam ; aedificabo te, qui in hac responsione figuram gestas Ecclesiae. 
 —Deinde coepit Dominus Deus suam praedicere passionem.—Hic 
 Petrus expavit, et timuit ne periret morte Christus Filius Dei vivi. 
 Utique Christus Filius Dei vivi, bonus de bono, Deus de Deo, vivus 
 de vivo, fons vitae, et vera vita, perdere mortem venerat, non perire 
 a morte. Tamen ut homo Petrus exterritus, cujus erat circa Christi 
 carnem humanus affectus.—Nollemus ergo ut talibus dicatur, 
 Expedit vobis ut ego vadam? Nisi ego abiero, Paracletus non 
 veniet ad vos; nisi aspectibus carnalibus vestris humana forma 
 subtrahatur, divinum aliquid capere, sentire, cogitare minime 
 poteritis.” 
 
 I have made these long extracts, not only on account of their 
 intrinsic value, and for the light they throw on the text, and on 
 the other passages which they bring into juxtaposition with it, 
 but also because the latter extract is an interesting proof, among a 
 multitude of others, that the common Romish interpretation of our 
 Lord’s speech to Peter is very different from that adopted by the 
 early Church. Augustin indeed speaks, in his Retractations (I. 21), 
 of having interpreted the declaration as applying to Peter himself, 
 in an earlier work against Donatus ; but it is plain that this must 
 have been done without any reference to Rome. The chief part 
 of the Fathers on the other hand understood Peter’s recognition 
 of the Divine Nature and Office of his Lord to be the Rock, on 
 which Christ purpost to build His Church. Yet of course this 
 confession is not to be taken apart from him who makes it. The 
 Rock is Peter’s faith, confessing the divinity of Christ, and 
 standing as the representative of all in all ages who were to hold 
 the same faith in Christ the Son of the living God; as this is 
 nobly exprest by Origen (in Evang. Matth. xii. 10): Ei 8 ¢ijoavres 
 Kal jpets ws 6 Ilézpos, 2b ef 6 Xpurrds, 6 vids 100 Ocod Tod 
 (@vTOs, OVX Ws GapKds Kal aiparos Hiv arokaAdvpavtwv, adda 
 pwtos nov 7H Kapdia éXAdpwavtos dd Tob év ovpavois Ilarpéds, 
 yevopeba Ieérpos, kat ypiv dv éyouro dd tod Adyou 7) Sb 
 Ilérpos, kat 7a «fps. Llérpa yap ras 6 Xpiotod payrijs, ad’ 
 
 ao e 2 Ane , / Yo ek la 
 OU €7LVOV OL EK TVEVPLATLKNS aKorovGovtons TETPAS, KAL ETL TATAV 
 
196 NOTE C. 
 
 ne aan Emenee 
 
 wld oe yori alkodopetrae o ekK ANT UAOTIROS TOS Aoyos, 
 kat Kar’ avrov moditeia’ ev éxdorw yap TOV TEeXElwv, exovT or 
 TO By pony TOV opm Anpouvray a paxapiornra Adywv Kat 
 épywv Kal vonudtwv, éotiv 9 vo Tov Qeov oikodopoupery 
 exkAnoia. 
 
 It is curious to see the shifts by which the Romish commentators, 
 at least that portion of them who are zealous in asserting the primacy 
 of the Bishop of Rome, such as Maldonatus, try to make out that 
 the view of this passage taken by the Fathers agrees with their own : 
 and the contemplation will be profitable to us, if it leads us to reflect 
 how apt we ourselves are to twist and warp and clip the most reluc- 
 tant evidence, in order to fit it into our scheme of thought, and thus 
 renders us more self-distrustful and more watchful. Yet after all 
 St. Peter, as Schelling has remarkt, is in divers respects a type of 
 the Romish Church. In the recent piratical publication of Schelling’s 
 Lectures, by which one of the shallowest and noisiest bablers in 
 German theology has been disgracing the decline of his life, an 
 ingenious comparison is traced between the character of the Church 
 of Rome and that of St. Peter; and among other things the two 
 sides of Peter’s conduct on the occasion referred to are said to typify 
 “the combination of stedfast faith with the meanest worldliness 
 in the Romish Church.” Of course such publications, taken from 
 reports of lectures unrevised by the author, will very often fail of 
 doing justice to his expressions. But true it is that, while it is the 
 glory of the Church of Rome to have preserved the confession of 
 Christ, the Son of the living God, through so many ages, notwith- 
 standing the open assaults and insidious snares of numberless forms 
 of heresy, that Church has ever been especially apt to lose sight of 
 the spiritual and divine truth in the outward human form. She has 
 been unable to recognise how it was indeed expedient for Christ to 
 go away. She has never been content, unless she could get some- 
 thing present, a vicar, images, outward works, actual sacrifices, with 
 priests to offer them up, real flesh and real blood. She chose rather 
 to defy the evidence of the senses, than not to have an object of 
 sense. Yes, assuredly it is a great sin of the Church of Rome, that, 
 in the words just cited from Augustin, “amabat Dominum Jesum 
 Christum, sicut homo hominem, sicut carnalis carnalem, non sicut 
 spiritualis majestatem.” This however has been the great difficulty 
 in all ages and under all forms of the Church. Some cling to per- 
 
NOTE 0. 197 
 
 sons, some to institutions, some to ordinances, another class to | 
 visions, dreams, immediate supernatural experiences. In one way 
 or other we all want to touch the hem of Christ’s earthly garment. 
 If we can do this, we think ourselves safe ; but we cannot conceive 
 how it is possible that a man should believe and be saved. “ Quia 
 carnales sumus,” says Calvin in his Commentary on our text, “ nihil 
 difficilius est quam praeposterum hune affectum ex animis nostris 
 revellere, quo Christum e coelo ad nos detrahimus.” 
 
 Nore D: p. 20. 
 
 Luther, in his Exposition of the Fourteenth, Fifteenth, and Six- 
 teenth Chapters of St. John,—one of the most precious of his works, 
 and which he himself called the best book he had ever written, — 
 sets forth this argument with his usual simple power. “If I remain 
 with you (our Lord says), you will have nothing in me but a bodily, 
 natural comfort, and will be unable to attain to the high spiritual 
 authority and everlasting life ordained for you. Therefore My de- 
 parture, which troubles you now so greatly, should be your chief 
 joy. Let Me go away, and be afflicted to the utmost, and put to a 
 shameful death ; and be ye without anxiety ; for know that all this 
 is for your good.—It is declared in the Scriptures, and foretold by 
 all the Prophets, that Christ shall suffer, and die, and be buried, 
 and rise again, and shall thus begin a new everlasting Kingdom, 
 in which men shall have eternal life, being redeemed from sin and 
 death and hell. This must be fulfilled ; and the hour is at hand 
 when it shall come to pass.—Therefore your joy and salvation are 
 now beginning ; only you must learn a little to forget My bodily 
 presence, and to wait for the Comforter. For My Kingdom cannot 
 begin, nor the Holy Ghost be given, until I have died and left this 
 life. My death and rising again will make everything new in 
 heaven and on earth, and establish a state of things in which the 
 Holy Ghost shall reign everywhere through the Gospel and through 
 your office, so that ye shall sit, as I have before told you, and judge 
 the twelve tribes of Israel, and have rule and power over sin and 
 death, unto righteousness and eternal life, and that all who wish to 
 be saved must hear and follow you. This is the treasure and the - 
 glory which I shall obtain for you: but it cannot be yours, until I 
 have done that which is to gain it for you, and purchast and won it 
 by My death. 
 
198 NOTE D. 
 
 “This is the meaning of these words. Unless I go away, that 
 is, unless I die, nothing will be done ; you will continue as you are ; 
 and everything will continue in its old state, as it was before, and is 
 now,—the Jews under the law of Moses, the Heathens in their 
 blindness, all under sin and death ; and no man can be redeemed 
 from them or saved. No scripture would then be fulfilled ; and J 
 should have come in vain ; and all would be vain that the holy 
 Fathers before you and you have believed and hoped. But if I go 
 and die, and do that which God in His counsels has decreed to 
 accomplish by Me, the Holy Ghost will come to you, and work in 
 you, and give you such courage, that you shall be My ambassadors, 
 and shall sit with Me on My throne, shall convert the whole world, 
 shall set aside the Law of the Jews, and destroy the idolatry of the 
 Heathens, and shall reprove and-change the whole world ; and your 
 doctrine shall stand fast for ever, and shall spread on every side, 
 although the devil and the world shall be offended thereby. This is 
 the blessing and the glory which my departure brings you. There- 
 fore you must not trouble yourselves about My going away from 
 you, but should think whither I go, and what I am to accomplish. 
 Think not about My going away, but about this, that I am going to 
 the Father. Thus, instead of the pain and grief which you now 
 feel at My going away, you will find pure comfort, joy and life ; 
 because I am going where I shall receive power from the Father, 
 and be Lord over all things, and shall send you the Holy Ghost, 
 who will glorify Me in the world:; and thus through you I shalk 
 establish and spread My Kingdom, which shall never come to an 
 end, and shall work such miracles that the devil and the world shall 
 be confounded, and be subject to you; and you shall help many, 
 and make many blessed. All which would remain undone, if I did 
 not go away and die.” 
 
 Luecke, in the first edition of his Commentary, which has lost 
 something, as well as gained much in the subsequent ones, says 
 on the text: “The history of the disciples, of the light they 
 received, and of what they did, after the Ascension and the out- 
 pouring of the Holy Ghost, explains and confirms our Lord’s words. 
 None but He who had been crucified, had risen, and been glorified, 
 the Son of God, who sat at the right hand of the Father, could be 
 preacht by the Apostles as the Saviour of the whole world, and as 
 the Lord of a new, eternal and spiritual Kingdom of Heaven. None 
 
NOTE D. 199 
 
 eg ee 
 
 but the Son of God, who had overcome death, and returned in 
 triumph to the Father, could the Paraclete proclaim to the world as 
 the Fulfiller of all righteousness, as the Conqueror of the Prince of 
 this world, and as Him unbelief in whom was sin.” 
 
 Nore E: p. 21. 
 
 This argument also has been urged by Bishop Andrewes, who 
 seldom lets any rational view of a subject escape him, and does 
 not always confine himself to such; as indeed it is difficult for 
 a man to do, who is at all spellbound by a reverence for the 
 exegetical fancies of the Fathers. As the disciples, he says, in 
 the Sermon already quoted, “were to be sent abroad into all coasts, 
 to be scattered all over the earth to preach the Gospel, and not to 
 stay together still, in one place, Christ’s corporal presence would 
 have stood them in small stead. He could have been resident but 
 in one place, to have comforted some one of them, St. James at 
 Jerusalem : as for John at Ephesus, or Thomas in India, or Peter 
 at Babylon, as good for them in heaven as in earth; all one. The 
 Spirit, that was to succeed, was much more fit for men disperst. 
 He could be, and was present with them all, and with every one by 
 himself, as filling the compass of the whole world.” In the edition 
 of 1641, and in the new Oxford reprint, the last sentence stands 
 thus: “He could be, and was present with them all, and with every 
 one by Himself, as filling the compass of the whole world ;” where 
 Himself is markt by the capital as referring to the Spirit. To me it 
 seems that Andrewes meant to express an antithesis: the Spirit 
 could be and was present with them all, collectively, when they were 
 gathered together, and with every one by himself, severally, when they 
 were scattered over the earth. As his Sermons were published 
 after his death from his manuscripts by Bishops Laud and Buck- 
 eridge, although the old edition is remarkably accurate, a shight 
 emendation from conjecture is more warrantable than in a book 
 revised by the author himself: more especially is it so in a writer 
 of such a singular, abrupt, jagged, tangled style, in reading whom 
 one seems to be walking through a thicket, crammed with thoughts 
 and thoughtlets, and is caught at every tenth step by some out- 
 jutting briar. 
 
200 NOTE F. 
 
 Nore F:; p. 21. 
 
 The argument on this point comes forward again at the end of 
 the third Sermon, in the observations on the words, And ye see Me 
 no more. It is urged by Augustin, De Peccatorum Meritis et 
 Remissione, 0. 52. ‘ Quamvis multa Dominus visibilia miracula 
 fecerit, unde ipsa fides velut primordiis lactescentibus germinaret, 
 et in suum robur ex illa teneritudine coalesceret (tanto est enim 
 fortior, quanto magis jam ista non quaerit); tamen illud quod 
 promissum speramus, invisibiliter voluit exspectari, ut justus ex 
 fide viveret, in tantum ut nec ipse qui die tertio resurrexit, inter 
 homines esse voluerit, sed eis demonstrato in sua carne resur- 
 rectionis exemplo, quos hujus rei testes habere dignatus est, in 
 coelum, ascenderit, illorum quoque se oculis auferens,—ut et ipsi 
 ex fide viverent, ejusque justitiae, in qua ex fide vivitur, prae- 
 mium, quod postea erit visibile, nunc interim per patientiam 
 invisibiliter exspectarent. Ad hune intellectum credo etiam illud 
 esse referendum, quod ait de Spiritu Sancto: Non potest cpse 
 venire, nisi Ego abiero. Hoc enim erat dicere, non _poteritis 
 juste vivere ex fide, quod de meo dono, id est, de Spiritu Sancto 
 habebitis, nisi a vestris oculis hoc quod intuemini abstulero, ut 
 spiritualiter cor vestrum invisibilia credendo proficiat. Hane 
 ex fide justitiam identidem, loquens de Spiritu Sancto, ita com- 
 mendat: Jile, inquit, arguet mundum de peccato, de justitia, et de 
 judicio; de peccato quidem quia non crediderunt in Me; de justitia, 
 guia ad Patrem vado, et jam non videbitis Me. Quae est ista 
 justitia, qua eum nen viderent, nisi ut justus ex fide viveret, et non 
 respicientes quae videntur, sed quae non videntur, spiritu ex fide 
 spem justitiae exspectaremus ?” 
 
 So again in his Treatise on the Trinity (1. 18), speaking of this 
 passage: “Oportebat ut auferretur ab oculis eorum forma servi, 
 quam intuentes, hoc solum esse Christum putabant quod videbant. 
 Inde est et illud quod ait, s¢ diligeretis Me, gauderetis utique, 
 guoniam eo ad Patrem; quia Pater major Me est: id est, propterea 
 Me oportet ire ad Patrem, quia dum Me ita videtis, ex hoe quod 
 videtis, aestimatis quia minor sum Patre, atque ita circa creaturam 
 susceptumque habitum occupati, aequalitatem quam cum Patre 
 
NOTE F. 201 
 
 habeo non intelligitis. Inde est et illud, Voli We tangere ; nondum 
 enim ascendi ad Patrem. ‘actus enim tanquam finem facit 
 notionis. Ideoque nolebat in eo esse finem intenti cordis in se, ut 
 hoc quod videbatur tantummodo putaretur. Ascensio autem ad 
 Patrem erat ita videri sicut aequalis est Patri.” 
 
 Bengel in one of the pregnant notes in his invaluable Gnomon,— 
 a work which manifests the most intimate and _profoundest 
 knowledge of Scripture, and which, if we examine it with care, will 
 often be found to condense more matter into a line, than can be 
 extracted from many pages of other writers,—says, on the word 
 oupdéeper in the text, “ Conducit vobis, respectu Paracleti, v. 7. s. et 
 Mei, v. 16. s. et Patris, v. 23. s.”. Thus he draws our attention to 
 the manner in which our Lord Himself, in the subsequent part of 
 the chapter, explains the advantages to accrue from His departure ; 
 telling the disciples first, how the Comforter would come to them, 
 and arm them with power to convince the world, and would guide 
 them to the Truth,—secondly, how after a little while He would 
 return to them, and they would see Him again, when He was 
 ascending to the Father, and their sorrow would be turned into joy, 
 like that of a woman in travail when she is delivered of her child, 
 a joy which no man shall take from them,—-and thirdly, how the 
 prayers, which they would then offer up in His name, would find 
 acceptance with the Father, who would give them whatsoever they 
 askt, and how He would shew them plainly of the Father, and 
 how the Father would love them, because they had loved and 
 believed in His Son. 
 
 In the next note, on the word yap,—* Paracleti duplex munus, 
 erga mundum, h. |. et erga fideles, v. 12. s..— we are led to observe, 
 how the twofold office of the Comforter is set forth,—that of 
 convincing the world of sin and righteousness and judgement,—and 
 that of guiding the disciples to the whole Truth. 
 
 Bengel’s next note is also important, on the verbs dréA@w and 
 topevda: “abiero, profectus ero: differunt verba : illud terminum 
 a quo, hoc terminum ad quem, magis spectat :” indicating that the 
 grand advantage to the disciples would not result from His going 
 away from them, but from His going to the Father. This distinc- 
 tion is lost in the Vulgate, where both are rendered abiero ; as it is 
 in our Version, where the second verb, depart, “spectat terminum a 
 quo.” Erasmus follows the Vulgate; but Beza, both here and in 
 
202 NOTE F. 
 
 xiv. 3, where the Vulgate again gives abiero for ropev0a, substitutes 
 profectus fuero. The simplest way of preserving the distinction 1m 
 our language would be to render the latter part of the verse thus: 
 For if 1 go not away, the Comforter will not come to you; but of I go, 
 L will send Him to you. 
 
 In this microscopic nicety of observation, which, as we have seen, 
 will often detect important fibres of thought, no commentator that 1 
 know comes near Bengel. Luther, rendering the two verbs by 
 hingehen, misses the “terminum a quo” in the former: nor is this 
 corrected by Meyer or Scholz; but it is by De Wette. “Es ist euch 
 gut, dass ich weggehe ; denn so ich nicht weggehe, wird der Beistand 
 nicht zu euch kommen ; so ich aber hingehe, werde ich ihn zu euch 
 senden.” 
 
 Note G: p. 24, 
 
 By the Greek Fathers this verse, and the other similar ones on 
 the Paraclete, are chiefly quoted in the course of their arguments 
 on the Personality, and on the Procession of the Holy Ghost. 
 Thus Athanasius, in his first Discourse against the Arians (§. 47), 
 after speaking of the descent of the Holy Ghost on our Lord at 
 His Baptism, and saying that He received this santification, 
 not by reason of any imperfection in Himself, as the Word, 
 but in His human capacity, as the representative of mankind, adds 
 Kai pajv adros 6 Kupids pinot, 70 Lvetpa éx tov euov AnwWerau 
 kal, “Ey atto dmooréAdw kal, AdBere IIvedua ayrov, tots 
 pabyrais’ kat duws 6 &dXAows Tapéexwv as Adyos Kal ’Aravyacpa 
 tov Ilarpos, Néyerar viv ayidter Oar, ererdy) madi yéeyovev 
 dvOpwros, Kat 7d dyta(dpevov TOua adrod eott. The last words 
 are rendered in the recent Oxford Translation, “ And the Body that 
 is sanctified 1s His.” They should rather be rendered, “ And that 
 which is sanctified is His Body ;” as Athanasius had said just before, 
 » «is adrov ev TH “lopddvy tod Ivedparos yevopevn KdOodos, 
 eis pas nv yivopevyn, dua TO hopeiv adrov TO HeTEpov THpa. 
 The same argument recurs in the first Epistle to Serapion, §. 20. 
 Kal yap borep povoyens 6 Yids eat, ottw Kai To Ivetpa 
 rapa Tov Yiovd duddpevov Kat Tepmopmevov Kat avTo ev ETL, Kat 
 od ToAAGd, ovde Ex TOAAGDY ev, GAA povov ad7Td IIvedpa. “Hvos 
 yao dvtos Tod Yiod, Tod CGvTos Adyou, piav evar det TeAedav Kat 
 
NOTE @. 303 
 
 , \ ¢ XN \ \ “ reat > “A 4 
 TAnpy THY GyiarTiKiY Kat PuTLoTiKHY (OTaV EVEPyELaV AVTOV Ka! 
 6 \ e ? IL f / ) / > \ ns + a 
 
 wpedy, tus &« Ildtpos Aéyerar éxropever Oar, érewdr) Tapa Tov 
 Aé ‘Be Il x c U > / x 3 vA 
 Gyou tov ék Ilatpos opoAoyoupevov exAaparer Kab amooTeA- 
 Nera Kat Sidorat, “Apérer 6 pev Vids rapa tod Larpos amrooteX- 
 o \ ¢ 
 Nerau ottw yap, Pyow, 6 Oeds Hydrynoe TOV KOTpoV, WOTE TOV 
 > lal “ 
 Yiov adrod tov povoyevn améeorterAcyv. ‘O 8 Yiss ro Ilvevpa 
 > Z Raps \ \ SuseS ees b) “ \ IL / 
 drooréAAe édv yop, pyoiv, eyo dréhOw, aroctehw tov Llapa- 
 kAntov. Kat 6 péev Yids év to dvdpate tov ILagpos HAE TO 
 \ a ¢ € 7 - 
 8¢ Tvetpa rd dyov, pyotv 6 Vids, 5 répper o Marip ev 7 
 > , 
 OVOUATL [LOVv. 
 
 Chrysostom, in his 78th Homily on St. John, urges the argument 
 contained in our text for the exceeding dignity of the Comforter. 
 digs 4 ] “ i4 \ ‘ \ Led 7 
 
 i N€yovow evTavOa of THY TpoTHKOVTAY TEpL TOV ILvetparos 
 
 5) ) : rp al 
 ovk éxovres Sdkav; orvppéper Seorsrnv daedOeiv, kat dovdAov 
 rapayever Oat ; Spgs TOs tohAr Tov Hvevparos n GaGa. 
 
 To the same effect writes Theodoret in the fifth Book of his 
 Heretical Fables, in a passage where he asserts his peculiar doctrine 
 concerning the procession of the Spirit from the Father alone. To 
 IL “A / Aner > “ Lay >i ‘we \ ” \ 
 
 vedpa Tolvuv TO dytov €x TOV Oeov Kat Ilarpos exe THY virap&ev 
 
 / € XN ia € / / 7 a , , e 
 pepabyKkapev 6 O€ THS VTdpSews TPOTOS OVTE TH KTLOEL TPO EOLKEV 
 ” an 5) a A > ‘ 
 dkturtov yap 76 wavayiov [vebpas ovte TH povoyeves Yim" ovdels 
 yap Tov Ocopdpwv yévvnrw mporiyyopevoe T7)V tov Oevov IIvev- 
 patos vrapkiv' x pévtor TOD Oeod eivar avTd, Kab TO Geiov etvat, 
 
 ee \ f / € \ / \ fal \ 
 of tepot SiddoKovor Adyou. 6 yap SeaToTHS Xpiotos TavTa Tept 
 
 > lal yi , id lad ¢ > \ > , a aX \ ba \ x 
 avtov dyna’ cupdeper vpty tva eyo am@éAOw* €av yap eyo py 
 > U i4 / M v \ 4 “ \ / a 
 dréXOw, 6 LLapdkAynTos ovK EpxeTas TPOS vuLas. Kab TaAw* OTaV 
 88 €XOn 6 IlapadkAnros, ro Ivetpa rips dAnOeias, 6 rapa Tov 
 
 , 7 nN lal , ~ 
 
 Tlarpds éxropeverat, ddnyyoes byas mpos Tarav THV dAnGeaav? TH 
 be > lal > is. IL N > ¢ 6 x Ly A 
 & cizeiv, €x Tod ILarpos éxropevetat, edeike THYIV OVTA TOV 
 
 , ‘ /, S \ b > > / > a 
 
 Ilvetparos tov Idrepa: kai ovk eirrev EKTOPEVTETAL, aXN € k70- 
 lal >) , s 
 
 pevetat, deckvds Kal THS PioEws TIV TAVTOTHTA, KALTHS OVTLAS To 
 ditpntov Kab adudbopov, Kal TO nVapevov TOV brocTAcEwV" TO yap 
 éxropevopevov ax wpratov €& od exropevera. | 
 
 In like manner Augustin, in a fine passage of the first Book 
 of his Treatise on the Trinity (§. 18), argues from this and other 
 texts to prove the equality and unity of the Three Persons. “Nec 
 inde separatur utriusque Spiritus, id est Patris et Filii Spiritus.— 
 
204 NOTE G. 
 
 Hoe est enim plenum gaudium nostrum, quo amplius non est, frui 
 Trinitate Deo, ad cujus imaginem facti sumus. Propter hoc 
 aliquando ita loquitur de Spiritu Sancto, tanquam solus ipse 
 sufficiat ad beatitudinem nostram ; et ideo solus sufficit, quia 
 
 separari a Patre et Filio non potest: sicut Pater solus sufficit, 
 
 quia separari a Filio et Spiritu Sancto non potest; et Filius ideo 
 sufficit solus, quia separari a Patre et Spiritu Sancto non potest. 
 Quid enim sibi vult quod ait, Si diligitis me, mandata mea servate ; 
 et ego rogabo Patrem ; et aliwm Adwocatum dabit vobis, ut vobiscum 
 sit in aeternum, Spiritum veritatis, quem hie mundus accipere non 
 potest ? id est, dilectores mundi; animalis enim homo non percipit 
 ea quae sunt Spiritus Dei. Sed adhue potest videri ideo dictum, 
 Et ego rogabo Patrem, et alium Advocatum dabit vobis, quasi non 
 solus Filius sufficiat. Illo autem loco ita de illo dictum est tan- 
 quam solus omnino sufficiat: Cum venerit ille Spiritus veritatis, 
 docebit vos omnem veritatem. Numquid ergo separatur hine Filius, 
 tamquam ipse non doceat omnem veritatem, aut quasi hoc impleat 
 Spiritus Sanctus, quod minus potuit docere Filius? Dicant ergo, 
 si placet, majorem esse Filio Spiritum Sanctum, quem minorem 
 illo solent docere. An quia non dictum est, Jpse solus, aut, Nemo 
 nisi ipse vos docebit omnem veritatem, ideo permittunt ut cum illo 
 docere credatur et Filius? Apostolus ergo Filium separavit ab 
 sciendis iis quae Dei sunt, ubi ait, Sic et quae Dei sunt nemo scit 
 nisi Spiritus Dei? ut jam isti perversi possint ex hoc dicere, quod 
 et Filium non doceat quae Dei sunt nisi Spiritus Sanctus, tanquam 
 major minorem ; cui Filius ipse tanquam tribuit, ut diceret, Hx- 
 pedit vobis ut ego eam; nam si non abiero, Advocatus non veniet 
 ad vos. Hoe autem dixit non propter inaequalitatem Verbi Dei 
 et Spiritus Sancti, sed tanquam impedimento esset praesentia Filii 
 hominis apud eos, quominus veniret ille qui minor non esset, 
 quia semetipsum non exinanivit, formam servi accipiens, sicut 
 Filius.” 
 
 Similar arguments are urged by Anselm with his wonted sub- 
 tilty in his Treatise De Processione Spiritus Sancti, ss. ix. xix. 
 Comparing our Lord’s declaration in the foregoing chapter of St. 
 John, that he will send the Comforter,—a declaration which 
 recurs in our text,— with that in the fourteenth chapter, that the 
 Father will send the Comforter in His name, Anselm argues the 
 identity of the act, and the unity of the Agent. A number of 
 
NOTE G. 205 
 
 passages, in which the same line of argument is taken by Basil, 
 Cyril, Gregory Nazianzen, Hilary, Gregory the Great, and others, 
 are quoted by Petavius in his great work on the Trinity vii. 4. 5. 9. 
 viii. 4. 5. Thomas Aquinas (Summa iii. Quaest. lvii. Art. vi), where 
 he is speaking of the effect of our Lord’s Ascension, in arguing 
 Utrum ascensio Christi sit causa nostrae salutis, after he has stated 
 that our Lord’s passion is the one meritorious cause of our salvation, 
 quotes our text to prove that His Ascension was also the cause of 
 creat benefits to us, ‘ut in coelorum sede quasi Deus et Dominus 
 constitutus exinde divina dona hominibus mitteret.” 
 
 Hence this verse became one of the standard texts in all argu- 
 ments about the procession of the Holy Ghost. Thus for instance 
 Bossuet says, in his Hlévations sur les Mystéres de la Relrgion 
 Chrétienne (v) : Que sera-ée donc, que cette finale production de 
 Dieu? C’est une procession, sans nom particulier. Le Saint-Esprit 
 procede du Pére (Joan. xv. 26) ; le Saint-Esprit est esprit commun 
 du Pére et du Fils ; le Saint-Esprit prend du Fils (Joan. xvi. 14.) ; 
 et le Fils ?envote (xvi. 7), comme le Pére.” 
 
 In Lampe’s learned and elaborate Commentary the interpretations 
 of this verse by the. Fathers are spoken of contemptuously, as ex- 
 amples, “ Quantum obfuerit Patribus ignorantia differantiae Oecono- 
 miarum V. et N. T. cujus fundamentum fuit actualis sanguinis 
 Testamenti Effusio.” Hence, he says, this passage, ‘qui, supposita 
 illa differentia, intellectu est facillimus, multis ineptis commenta- 
 tionibus ansam dedit. Sic Augustinus, cur Spiritus non nisi abeunte 
 Christo esset mittendus, inquirens, in causa esse censuit discipulorum 
 carnalem affectum ; Rupertus, quia Christo nondum mortuo de- 
 fuerit consolationis materia; Cyrillus, quia quamdiu Jesus cum 
 discipulis conversabatur, praesentia Spiritus Sancti minus erat 
 necessaria, ipso omnia bona largiente. Propius ad rem venit illud 
 Euthymii ; Quia ita SS. Trinitati visum est, ut Pater quidem ad 
 Filium eos attraheret, Filius autem illos doceret, ac Spiritus Sanctus 
 ipsos perficeret, et jam duo completa erant, opportebat et tertium 
 perfici, consummationem videlicet Spiritus Sancti. Verum hoc, quod 
 et Theophylactus amplectitur, nimis generale est, et universalem 
 tantum exprimit salutis Oeconomiam, quae omnibus temporibus est 
 communis.” 
 
 The censure here bestowed on the Fathers is grounded on a very 
 common misconception, which sadly perverts our views of the history 
 
206 NOTE G. 
 
 of the Church, and mars the good we might otherwise derive from 
 the divines of former ages. It is seldom duly borne in mind,— 
 indeed till of late years it was never distinctly recognised,—that in 
 theology, as in every other department of human knowledge, there 
 is a law of progress, according to which divers portions of Christian 
 truth were not to attain to their rightful prominence in the syste- 
 matic expositions of doctrines, till after the lapse of several genera- 
 tions. If we cast our eyes back over the history of literature, of 
 philosophy, of science, we can hardly help perceiving, provided we 
 know what to look for, that every age has received a certain number 
 of talents, which it was to occupy until it was called to render in its 
 reckoning ; that every age has had a certain portion of truth, a 
 certain quantity of knowledge, assigned to it, which it was to in- 
 crease, but which it could only increase step by step, and from which 
 it could not bound forward at once into the portion designed for its 
 remote posterity. Hence it is injustice and foolishness to blame the 
 writers of former times, because their fashion of speech, of thought, 
 of feeling is in many respects unlike our own, or because they have 
 not the same clear insight into truths, which we may count among 
 the most precious parts of our possessions, yet for which we may 
 perhaps be in no slight measure indebted to their patient and 
 persevering cultivation of the inheritance they had received. Every- 
 body would allow that it were absurd to find fault with Homer, 
 because he did not write in rime, or with Archimedes, because he 
 did not make use of the fluxionary calculus. Into this absurdity we 
 do not fall ; because here the difference is so definite and palpable. 
 In most cases however, when we are criticizing the writers of former 
 times, we are apt to take our own point of view, and to quarrel with 
 them for not seeing: things exactly as we see, or not seldom as we 
 fancy that we see them. Whereas it is plain that we cannot under- 
 stand any writer duly, unless we try to place ourselves in his point 
 of view, and to look at things as he, from his position in the world, 
 was compelled to look at them. If we know not the work he was 
 set to do, how can we judge whether he did his work well or ill? 
 It is true, this is difficult, because we are so penned in by our cir- 
 cumstances, and hidebound by our habitual thoughts and feelings. 
 It is true too, that, in order to exercise judgement, we need a posi- 
 tive, as well as a comparative standard, and that each age, as well as 
 the individuals belonging to it, is to be judged, not merely 
 
NOTE G. 207 
 
 according to its ability and diligence in accomplishing its special 
 object, but also according to the worthiness of that object itself. 
 This standard however is not to be an abstraction from the notions 
 of our own age: for, if it were, the accidents and prejudices of our 
 age would much distort it ; yet, if we fancy we are establishing an 
 ideal, it will differ little, unless we have consulted the oracles of 
 history, from such an abstraction. To gain a just standard, we 
 must correct that which is accidental and partial in each age by the 
 opposite bearings of other ages ; not indeed eclectically, so as to get 
 a mere negative result, but seeking by a philosophical analysis after 
 the living principles which manifest themselves thus diversely. Nor 
 will any one be qualified to exercise judgement, unless he has learnt 
 from a course of historical discipline to understand the great pro- 
 blems which humanity is ordained to solve, their affinity to our 
 nature and to each other, their ramifications and sequence, as well as 
 the faculties with which man is endowed for the solution, and the 
 part which his will and conscience have to bear in the improvement 
 and right employment of his faculties. 
 
 The truth of these propositions will be recognised, at least in the 
 abstract, more readily with regard to other branches of knowledge, 
 than to theology. For in theology, it is urged, we have a single, 
 fixt, determinate code of truth ; and man has no task save to under- 
 stand and interpret it. But so is the outward world fixt, deter- 
 minate, palpable to the unerring senses, the same now, in its laws 
 and main features, as it was two thousand years ago ; yet Science 
 has been progressive. Generation after generation has learnt to see 
 more in Nature, and to understand it better ; and there are still 
 measureless treasures of this knowledge reserved for generations yet 
 unborn. The progress indeed has not always been uniform. It has 
 sometimes been retarded, sometimes checkt, has sometimes seemed 
 to be a recession. There have been periods when the chief work has 
 been to overthrow and sweep away the artificial structures of prior 
 times, and to return with an opener, more searching, and more 
 trustful eye to the simple contemplation of Nature. And does not: 
 the history of the Church prove that this is the very course which 
 was prescribed for man, in order that he might attain to a reason- 
 able, systematic knowledge of divine things? Here too truths, 
 which in one age are almost latent, or recognised singly and insul- 
 atedly by faith, on the authority of a positive declaration, are 
 
208 NOTE G. 
 
 brought out more distinctly by subsequent ages, and are ranged in 
 their mutual connexion, in their position as parts of the system of 
 Truth, and in their relation to the rest of our knowledge concerning 
 the nature and destinies of man. Not however that this progress is 
 always an advance along the line of Truth in theology, any more 
 than in other sciences. Man’s path bends aside, winds, twists, 
 seems often to return upon itself. His orbit has its aphelia, as 
 well as its periphelia. When he has made a lodgement in a new 
 field of knowledge, he will set about building a tower, the tops of 
 which, he fancies, shall reach to heaven : and generations, it may be, 
 will spend their lives in working at such a tower,—the most conspic- 
 uous example of which is the philosophy and theology of the School- 
 men,—until the spirit of division and confusion comes down among 
 the workmen, and their own work falls about their heads, and they 
 are thus admonisht that they are not to mount to heaven by build- 
 ing up a tower in any one spot, but that heaven is near them in 
 every part of the earth, if they will open and purge their eyes to see 
 it. Thus one theological system after another has passed away, each 
 however leaving behind some contribution, greater or less, to 
 the general stock of theological truth. Meanwhile God’s word 
 stands fast, even as the heavens and the earth, and is the mine from 
 which every new system is extracted, and is the canon whereby it is 
 to be tried ; and as more than fifty generations have drawn the 
 nurture of their hearts and minds from it, so will generation after 
 generation to the end of the world. 
 
 T have made these remarks, because several good men have been — 
 
 sorely disturbed by the doctrine of the development of Christianity, 
 as it has been brought forward of late by a certain school of our 
 divines. Some of the German apologists for Romanism, having per- 
 ceived, as could not but happen in a country where learning and 
 criticism had found a home, that the old plea of a positive, unwritten 
 tradition in the Church was utterly untenable, as a ground for the 
 doctrinal and practical innovations of later times, have fancied that 
 they might render their Church a service by taking up the popular 
 modern theory of the development of mankind,—a theory which has 
 been carried into the most outrageous extravagances in the contem- 
 porary schools of philosophy, as it has also been in France by the 
 Saint-Simonians. This theory, which has been turned by others 
 to show that Christianity itself is a transient religion, belonging to 
 
NOTE G. 209 
 
 @ bygone period, and almost obsolete, they have tried to employ in 
 defense of the Church of Rome. Herein however it was impossible 
 for them to succeed. That Church, whose constant effort, since the 
 time when it cut itself off from the living body of Christ, has been 
 to check, to repress, to cramp, to fetter the mind, could not find sup- 
 port in a theory which implies the freedom of the mind: nor can 
 any Church, unless it recognise, both doctrinally and practically, 
 that the property of Truth is to set the mind free. Nevertheless 
 the antagonists of the Reformation among ourselves, after a like 
 failure in their attempt to wrap up our limbs in swathings of 
 the early Church, have taken up the theory, which in Germany had 
 been baffled, and have now found out that the Church continued to 
 unfold and develope the body of Truth committed to her keeping, 
 up to the age of the Schoolmen, and the zenith of the hierarchy. 
 As they have thus advanced by degrees from the theology of the 
 first and second centuries to that of the fourth and fifth, and next 
 to that of the thirteenth and fourteenth, may we not hope that they 
 will in time discover how the development of Christian Truth did 
 not suddenly stop short then, how the Comforter did not then, or 
 ever, abandon His office of guiding the Church to the whole Truth 
 by shewing it the things of Christ, but on the contrary came down 
 with a mightier power and with tongues of fire at the age of the 
 Reformation, and did then indeed take of the things of Christ, and 
 shew them to His chosen teachers, as He had not shown them before 
 since the days of the Apostles? Hence, though the ordinary English 
 practice in judging of truth is, not so much to enquire into its in- 
 trinsic evidence and worth, as whether it is likely to support or 
 oppose our party prepossessions and prejudices, there is no reason 
 for looking with repugnance or dread at the theory of the develop- 
 ment of theology, as if, when rightly understood, it were in itself 
 more favorable to the claims of any one particular branch of the 
 Church; except indeed so far as it negatives the pretensions of any 
 branch which would maintain the complete stationariness of theology, 
 and assert that at some given time an absolute, ultimate scheme of 
 Truth had been set up for all after ages. To the words of Scripture, 
 we cannot add; nor may we take away from them. But Truth in 
 Scripture is set before us livingly, by examples, by the utterance of 
 principles, in the germ, not by the enunciation of a formal dogmatical 
 
 system, according to which the thoughts of men were to be clast and 
 O 
 
210 NOTE G. 
 
 a ene ecaEEEnEEEEEESEEEETENEIRSIRGIEET GT SINTEAEEENEREREIEnEIanmmmmmEe 
 
 rubricated for ever after ; nor can any human scheme or system 
 make out a tittle to the possession of such an absolute, conclusive 
 ultimatum. 
 
 Not however that the right theory of the development of Christian 
 Theology by any means implies that each later age must necessarily 
 have a fuller and deeper knowledge of divine things than its prede- 
 cessors, either as spread abroad through the body of the Church, or 
 as centered in its chief teachers. Were this a consequence of the 
 theory, this alone would prove fatal to it, the very reverse having 
 notoriously been often the case. But even in Science, which is so 
 much less dependent on moral influences, and with which the varieties 
 of character and feeling and will have so little to do, the progress has 
 never been uniform and uninterrupted; while in poetry, in the arts, 
 in philosophy, where the understanding is greatly swayed by the 
 moral affections, and derives a main part of its sustenance and energy 
 from them, man’s course has been so irregular, that nothing like a 
 law of it has been ascertained. So too must it needs be in Theology, 
 where the subject matter is divine truth, which cannot be received 
 intellectually, unless it be also received morally, to the pure recep- 
 tion of which all the corrupt feelings of our nature are opposed, and 
 which they are perpetually attempting to sophisticate and distort. 
 Thus it has often come to pass that the inheritance left by one age 
 has been squandered or wasted or forfeited by its successor. So that 
 it by no means follows from the theory of the development of Christian 
 truth, that even the later system of Theology must be the better. 
 For the world is always wrestling to draw man away from the truth, 
 and will often prevail, as Jacob did over the angel : and when faith 
 is at a low ebb, when the visible and immediate and material pre- 
 dominate in men’s hearts and minds over the invisible, the ideal, the 
 spiritual, Theology must needs dwindle and decay. But when there 
 is a revival of faith, if this revival coincides with, or is succeeded by, 
 a period of energetic thought, a deeper or clearer insight will be 
 gained into certain portions of truth, especially appropriate to the 
 circumstances and exigencies of the age, and which have not yet 
 been set forth in their fulness. Thus, to cite the two most memor- 
 able examples, the true doctrine of the Trinity was brought out more 
 distinctly in the fourth century, that of Justification by Faith in the 
 sixteenth; the prevalence of errour acting in both instances as a 
 motive and spur to the clearer demarcation and exposition of the 
 
NOTE G. 211 
 
 truth. At the same time, through man’s aptness to overleap him- 
 self, and to exaggerate the importance of whatever may be engaging 
 him at the moment, an age which has been allowed to behold a fresh 
 truth, may too easily depreciate and let slip the truths which its an- 
 cestors have bequeathed to it ; which proneness has ever been a main 
 source of heresy. Thus on all sides we are continually reminded of 
 our inherent weakness, and how that weakness is ever the most mis- 
 chievous when we are beguiled into fancying ourselves strong : and 
 while we are hereby exhorted to be diligent in studying the whole 
 history of the Church, and the writings of her chief teachers in every 
 age, lest we drop and lose any portion of the precious riches which 
 they have been allowed to win for mankind, we are still more strongly 
 admonisht to compare every proposition, and every scheme’ of pro- 
 positions,—every proposition, both as it stands by itself, and in its 
 relation to the other parts of Christian Truth,—with the only Canon 
 of Truth, the written word of God. Thus far we may concur fully 
 with the opinion exprest by Melanchthon in the preface to his Loc: 
 Theologici, that, while in the Scriptures “absolutissimam sui ima- 
 ginem expresserit divinitas, non poterit aliunde, neque certius, neque 
 proprius cognosci. Fallitur quisquis aliunde Christianismi formam 
 petit, quam e Scriptura Canonica. Quantum enim ab hujus puritate 
 absunt commentarii ! In hac nihil reperias non augustum ; in illis 
 quam multa, quae a philosophia, ab humanae rationis aestimatione 
 pendent, quae cum judicio Spiritus prorsus ex diametro pugnant. 
 Non sic detriverant 76 Yvxexov scriptores, ut nihil nisi tvevpatixa 
 spirarent.” On the other hand, when he would almost confine divines 
 to the study of the Scriptures themselves, he overlooks that Theology 
 is subject to the same law with every other science; and he is just 
 as unreasonable as if he had prohibited all treatises on agriculture, 
 because the farmer’s best school after all is the immediate practical 
 observation of Nature. 
 
 One thing more, which may excite difficulties in some minds, 
 requires to be just noticed. The development spoken of is that of 
 theology, not of religion, which is quite another thing, and may exist 
 in its fullest living power with very little knowledge of theology ; 
 just as a man may see the light, and see with the light, and fulfill all 
 the duties of life by the light, without the slightest knowledge of op- 
 tics or astronomy,—nay, may do all this far better than those who 
 have the profoundest. Whatever expansion and improvement theo- 
 
912 NOTE G. 
 
 logy may be susceptible of, this does not infer that religion is in like 
 manner to improve, nor that religion may not exist in its fullest life 
 and power, where theology has scarcely attained to a definite, orderly 
 existence. 
 
 To return to the point from which this digression started,—it is 
 very true that, as Lampe complains, the doctrine of the satistaction 
 of the death of Christ is not brought forward in a distinct dogmatical 
 form, as the central article of Christian Theology, in the first ages 
 of the Church, by those who are especially called the Fathers. It 
 was reserved for Anselm to give the first clear dogmatical exposition 
 of this great cardinal truth, according to its dignity and power ; as 
 may be seen in Baur’s very learned and profound treatise on the 
 History of the Doctrine of the Atonement. Yet surely the wise and 
 Christian way of dealing with the writings of former ages is to seek 
 out and be thankful for the truths which they do contain, not to 
 disparage and reject these, because they are not combined with other 
 truths, which, according to the order laid down by God for the 
 manifestation of His counsels to the speculative and reflective under- 
 standing, could not stand out so prominently before the theological 
 mind, until that mind had traverst certain previous cycles of thought: 
 The same constellation is not always vertical even now : and they who 
 turn their eyes toward some other quarter of the heavens, still behold 
 some configuration of heavenly truth ; for God’s word is as full of 
 truths as the sky of stars. Not that the order and sequence of these 
 truths is immaterial : but the lively apprehension even of a sub- 
 ordinate truth is far more valuable than the most accurate formal 
 acquaintance with the correctest system of theology. Nevertheless 
 summary censures, after the manner of Lampe’s, have been very 
 common among a large body of divines, especially during the last 
 century, and have mostly become more vehement with the increasing 
 ignorance of dogmatical and historical theology. Histories of the 
 Church, or works so calling themselves, have been written, which in 
 fact have been little else than attempts to trace the history of a 
 single doctrine,. such as that of Justification ; which has been 
 identified by the historian with the whole of Christianity, and 
 without the distinct systematic recognition of which he has assumed 
 there could be no Christian life or Christian truth. Thus in 
 Milner’s superficial work all the other manifestations of the Christian 
 spirit and forms of Christian doctrine are wellnigh past over ; and 
 
NOTE @. 913 
 
 the readers are led to suppose that Christianity for several centuries 
 was all but extinct, because the views of theologians on this primary 
 doctrine were ill-defined or erroneous. Through the influence of 
 such works a shallow tone of contented ignorance becomes prevalent ; 
 men being ever ready to lay hold on that which flatters their 
 indolence and presumption, and seems to warrant them in condemn- 
 ing peremptorily, without going through the labour of investigating. 
 Yet they who speak contemptuously of the Fathers, because the 
 doctrine of the satisfaction of Christ’s death does not hold its right 
 supremacy in their theological system, would also, were they con- 
 sistent, look slightingly on many books of Scripture itself, because 
 in them too it has pleased God to reveal other portions of the infinite 
 riches of His truth. Nay, in this very passage of St. John there is 
 nothing to carry our thoughts to this special view of the doctrine of 
 the Atonement, or to indicate that this was the sole, or the main 
 reason, why it was expedient for the disciples that Jesus should go 
 away. Nor is this directly intimated in the other passage of our 
 Gospel (xii. 24), which Lampe cites. There too our Lord allows us 
 to meditate on the various ways in which His death was to work 
 for the increase of His Church. In fact this is a quality of all divine 
 truths, and an attestation of their divine power, that their operation 
 is not single, but manifold,—that they branch out on every side,— 
 that they are the centres of numberless concentric circles, which may 
 pass through very different regions of thought, but which all, if 
 they preserve their relation to their centre, receive their constitutive 
 principle from thence. 
 
 Nevertheless Lampe’s own interpretation of our text recognises 
 the fulness of its meaning. To the fear of the disciples, he says, 
 Jesus “opponit assertionem utilitatis ex abitu sperandae. Nova 
 haec erat ovyxatdBaors, quod cum ad aequum et honestum tam 
 parum attenderent, ab utili argumentum petat. Solet id apud 
 imbecilkores in fide longe maximum pondus habere. Utilitatem 
 hane abitus Christi Scriptura passim urget. Hoc est bonwm ilud 
 Messiae pro sanctis, Ps. xvi. 2: Satietas post laborem animae 
 ejus, Jes. lili, 11. Hoe praefiguravit virga Aaronis in sanctuario 
 virens, florens, et fructus protrudens. Hoc ipse praedixit, c. xi. 24. 
 Amplissimus hic necti potest bonorum ex abitu Domini scaturien- 
 tium, catalogus, tum eorum quae discipulis cum reliquis fidelibus 
 communia, tun: quae in his circumstantiis tis solis priva eraut 
 
214 NOTE G. 
 
  — —————— 
 
 Ad priorem classem spectat tum omnium bonorum foederis gratiae _ 
 
 generatim hactenus jam ab electis vi vadimonii Christi obtentorum 
 plena confirmatio, tum bonorum N. T. a prophetis promissorum 
 praestatio. Haec omnia ut sanguine suo emeret, inferni dolores 
 erant subeundi, ut vero dividendi a Patre jus obtineret, in coeli 
 usque adytum penetrandum. Quare sine hoc discessu neque 
 Propheta fuisset, quia fides praedictionum ejus vacillasset, neque 
 Sacerdos, quia sacrificium bonae fragrantiae non obtulisset (Heb. 
 viii. 4), neque Rex, quia thronum coelestem non occupasset. Cum 
 vero abeundo cursum suum consummaret, infernum occludendo 
 damnum omne abstulit, et coelum recludendo thesauros sufficientise 
 divine aperuit, omniaque implevit, Ephes. iv. 10 ; confer Ephes. i. 3. 
 Accedebat utilitas ad solos apostolos spectans, qui per et propter 
 abitum Domini a coecitate, carnalibus praejudiciis, infirmitate fidei 
 liberandi, atque ad ministerium Evangelii adaptandi erant.—Con- 
 nectitur autem promissio Spiritus arctissime cum abitu Christi, 
 ita ut absque eo non esset speranda, post eum vero indubitato 
 exspectanda. Fundamentum hujus nexus est liberrimum Triunius 
 Dei de salute peccatoris decretum, ut sicut acquisitio salutis proprium 
 erat opus Filii, ita applicatio fieret per operationes Spiritus Sancti. 
 Sicut ergo acquisitio haereditatis possessionem antecedit, ita neces- 
 sario abitus Jesu per passiones ad Patrem operationibus Spiritus et 
 donorum ejus distributioni latiorem portam aperiebat. Restitutio 
 servi in libertatem supponit solutionem pretii. Domus antea 
 fundatur et exstruitur, quam exornari queat. Reconciliatio inimi- 
 corum ante requiritur, quam in familiare commercium adsciri queant. 
 Ita poterat evidentissime constare et Patrem reconciliatum, et 
 Filium consummatum esse vitae Principem. Et quamvis Spiritus 
 Sanctus in ordine operandi esset ultimus, illius tamen divina gloria 
 ex ipsa hac dispensatione eo illustrius conspiciebatur, quia operationes 
 divinas post discessum Christi in terris conspicuas Spiritum 
 auctorem habere eo clarius patebat.—Si non abiisset Jesus, vadi- 
 monium deseruisset, quo non praestito opus salutis interruptum 
 fuisset. Neque potuisset absque hoc abitu Spiritus satis sancte 
 peccatoris Paracletus, Advocatus, et Consolator fieri. Ecquid enim 
 eorum patrocinium suscepisset, qui in Dei odio persistebant ? eos 
 consolatus esset, qui sub ira Dei jacuissent? Atque eo certius 
 erat ab altera parte, sin abiret, Spiritum ab eo esse mittendum. 
 Singuli gradus abitus Christi relationem ad missionem Spiritus 
 
NOTE @. 915 
 
 habebant. Hic scopus erat passionis, ut jus acquireret : Gal. ii. 13, 
 14, Hine pruna ardens ab altari holocausti sumebatur, incensura 
 Jesaiam, ejusque antitypum ministros N. T. Hic scopus erat abitus 
 animae ejus ad tribunal Patris, ut sententia Supremi Judicis jus 
 mittendi Spiritum ipsi addiceretur. Quod jus, cum in Spiritu justi- 
 ficatus in terram rediret, declaravit, discipulos afflans, Joh. xx. 22. 
 Hic praecipue erat scopus abitus ejus per adscensum in coelum, ut 
 occupato throno gloriae jus hoc in actum deduceret. Ita demwn 
 Spiritus officio suo poterat defungi, et non tantum de Justitia 
 acquisita, et yudicio in ea fundato mundum convincere, sed etiam 
 Jesum in gloriam introductum glorificare. Unde clarissime haec 
 distributio donorum Spiritus ex ascensione Christi derivatur, Ps. 
 Ixviii. 18; et in throno gloriae conspicitur wnctus oleo laetitiae, Ps. 
 xlv. 8, et sceptrum roboris ad domiuandum inter hostes emittens, 
 Ps. cx. 2. Ita dies expiationis mysticae immediate antecedebat 
 Festum Tabernaculorum, seu laetitiae Spiritus Sancti. Ita fimbriae 
 sedentis in excelgo throno templum implebant, Jes. vi. 1.—Spiritus 
 erat eo destinatus, ut haereditatem Filio promissam colligeret, 
 ornaret, ad eum adduceret, et ad honorandum Filium electos aptos 
 vedderet.—Ita ignis ex altari et thuribulo projectus est in terram, 
 Apoe. sviii. 5, et fluvius crystallinus ex throno Agni prodit, Apoc. 
 > 26 AD ba 
 
 Some of the interpretations here suggested may be questionable 
 and fanciful, and indicate too great a disposition to treat the Bible 
 as the scattered limbs of a dogmatical system. But such interpreta- 
 tions, as they are more genial and profound, have far more of truth 
 in them, than the meagre shallowness of the Grotian school. 
 Grotius, in explaining the mysterious declaration, // J go not away, 
 the Comforter will not come to you, merely says, “ Est enim hoc inter 
 ea quae coelesti meo Regno reservantur ;” 
 note, on vii. 39, where he had said the same thing in a greater 
 number of words. That is, he takes hold of an illustration, by 
 which the power and rightful supremacy of the Gospel was set 
 forth, and thinks that, by the help of an accidental circumstance 
 belonging to this illustration,—to wit, that kings make oifts,—he 
 has explained a mystery lying in the deepest recesses of our nature 
 and of that merciful dispensation whereby the unfathomable, un- 
 utterable Love of God poured itself forth in unimaginable fulness to 
 reunite the apostate race of man to itself. In fact such explana- 
 
 referring to a previous 
 
216 NOTE G. 
 
 tions explain nothing: they merely evade and slur over the 
 difficulty. 
 
 In like manner Andrewes, as is often the case with him, spins 
 out a metaphor in lieu of an argument, when, to prove the 
 expediency of the Spirit’s coming, he says, in the sermon already 
 referred to, ‘A word is of no force, though written, which we call 
 a deed, till the seal be added: that maketh it authentical. God 
 hath borrowed those very terms from us: Christ is the word ; the 
 Holy Ghost the Seal, in guo signati estis (Eph. iv. 30). Nese 
 veniat, if the Seal come not too, nothing is done. Yea, the 
 very will of a testator, when it is sealed, is still in suspense, 
 till administration be granted. Christ is the Testator of the New 
 Testament: the Administration is the Spirit’s (1 Cor. xii. 5). 
 If that come not, the testament is to small purpose.” This is 
 little else than ingenious idleness. Men who have some liveliness 
 of fancy, with little depth or power of imagination, and who are 
 therefore quick in catching likenesses, superficial or verbal, but 
 have no clear insight into the essences of things, or into the 
 manner in which analogies consist with and imply differences, 
 are very apt thus to substitute a mere play upon words for reason- 
 ing. This however is an inversion of the right logical process. 
 When we read that it is by the Holy Spirit that we are sealed 
 unto the day of redemption, our need of the Spirit is plain ; but 
 it perplexes and misleads, much more than it helps us, to have 
 the living Word of God identified with the dead words of a deed, 
 and the living seal of the Spirit with the dead seal on a deed, 
 and to be told that, because the deed is incomplete without its 
 seal, therefore the operation of the living Word is incomplete 
 without the living seal of the Spirit: for it is not the deed, 
 but we, who are said by St. Paul to be sealed by the Spirit. In 
 fact it would have been just as logical to have argued, that, 
 because St. Paul speaks of circumcision as the seal of the right- 
 eousness that is by faith, therefore the deed of the Word was in- 
 complete without this seal of circumcision, or without anything 
 else that the Scriptures in any place compare toaseal. The relation 
 between a deed and a seal does not beget a relation between 
 all things that may be compared to either of them. In 
 mathematical reasoning, it is true, we use symbols in place 
 of things; and our deductions with regard to the symbols hold 
 
NOTE G. 21%. 
 
 of the things in place of which they stand; that is, so far as 
 relates to the accidents of place and number, and to those pro- 
 perties of material objects which may be brought under the 
 category of number. But these processes are not applicable to 
 spiritual realities ; and the application of analogies to them, though 
 useful and indispensable for the sake of elucidation, is scarcely 
 serviceable beyond. St. Paul, to whose authority Andrewes refers, 
 does indeed employ an argument (Gal. iii, 15), which at first 
 sight may seem somewhat similar; but, when examined, it is 
 found to be very different. For what he urges is, that, even in 
 a human engagement, when it has once been ratified, he who 
 has made it does not retain the power of revoking it. Thus the 
 argument turns upon a moral analogy: its force lies in the obli- 
 gatoriness of a plighted word. It might be exprest thus: as even 
 in the dealings between man aud man, when any one has bound 
 himself by a formal engagement, he cannot revoke or alter it, 
 much more may we feel sure that the promise, which was made 
 to Abraham by the God of perfect truth, cannot have been revoked 
 or set aside by the subsequent enactment of the Law. Whereas 
 the seal affixt to a bond is something wholly external, and a mere 
 accident of human institution ; and thus is ill fitted to interpret 
 the divine necessity for the coming of the Spirit.* Still more 
 irrelevant is the second remark; in which Andrewes confounds 
 the administration of the gifts of the Spirit, spoken of in the 
 _ Epistle to the Corinthians, with the administration of a Testament. 
 Such trifling is too common in our good Bishop, and needs to be 
 noticed now that the value of his writings, great as it is, is 
 
 * As this sheet is passing through the press, I observe that Coleridge, 
 in his notes on Luther’s Tabletalk (Remains, iv. 41), has said, ‘‘ Metaphors 
 are sorry logic, especially metaphors from human, and those too conventional 
 usages to the ordinances of eternal wisdom:” and this remark happens to 
 be made with reference to the very same metaphor, as used by Luther to 
 establish the necessity of the outward sign in Baptism: ‘‘ A bare writing 
 without a seal is of no force.” Luther’s argument however is more valid 
 than that of Andrewes. It runs thus, that God has been pleased in His 
 various dispensations to connect spiritual blessings with outward signs, and 
 that we have no warrant for believing that what God has thus joined together 
 may be parted by man. On the application of human analogies to divine 
 ' things Luther himself has some excellent observation in his note on the 
 passage of the Epistle to the Galatians. 
 
218 NOTE @. 
 
 exaggerated beyond all measure. In Coleridge's Remains (111. 104. 
 117. 175) this fondness for fantastic and verbal analogies, which 
 was so prevalent in a large portion of our Jacobite and Caroline 
 divines, is ascribed to their study of the Fathers. There may be 
 some truth in this remark: at least a large part of the Fathers are 
 tainted with the same fault : but it is much the same thing as we 
 find in so many poets of Charles the First’s time, who in like manner 
 substitute fanciful images and fantastical combinations for imagina- 
 tive impersonations and harmonies: nor is this practice confined to 
 the poets. Indeed this is an ordinary characteristic of the state of 
 transition between an imaginative or spiritual age and one under 
 the predominance of the reflective, critical understanding. Being 
 unable to soar with the eagle and the lark, the Fancy is ever 
 striving that its plumage, which cannot bear it upward, shall at 
 least have a beauty like that of the peacock and the ostrich. But, 
 while the Imagination, at least the passive and receptive, is an 
 invaluable auxiliary in the philosophical mind,—witness Plato, 
 Augustin, Bacon, Leibnitz, Berkeley, Schelling,—the Fancy is apt to 
 delude all who play with it, as happens at times even to Bacon. Atall 
 events the divines of the seventeenth century, with all their learning, 
 and their multiplicity of talents, yet in spiritual depth and power, 
 in simple earnest energy, and in the faculty of piercing to the heart 
 of truth, are very inferior to the greater Reformers, especially to. 
 those of Germany, and to Calvin. 
 
 “ But then (Andrewes proceeds) there ariseth a new difficulty upon 
 St non abiero. We see a necessity of His coming; but we see 
 no necessity of Christ’s going. Why not Christ stay, and yet He 
 come !—Are they like to buckets?* one cannot go down, unless the 
 
 * This is the reading in the folio of 1641. In the recent Oxford edition it 
 is, ‘like two buckets:” but this would seem to be merely one of the many 
 instances in which the text in that edition has been corrupted, either 
 through carelessness, or through a want of familiarity with the language and 
 idiom of former times. The simily itself is a most extraordinary and 
 offensive one, and in many writers would justly have been deemed very 
 profane. In aman of such reverent spirit as Andrewes it cannot have been 
 so, but is only another proof of the predominance of the fancy over the 
 imagination in his mind: he caught at the outward likeness, but did not 
 realize his imagery. Still the meeting with such a passage,—and there are 
 others of a like kind,—in Bishop Andrewes may soften the judgement of 
 many, who are ready to cry out against familiarity of expression and illus- 
 
NOTE @. 919 
 
 ——-*; 
 
 other go up? If it be so expedient, He come, Christ, I trust, is not 
 impedient but He may come.—It cannot be denied, They two can 
 stay together well enough ; and the time shall come, we shall enjoy 
 Them both together, and the Father with Them. That time is not 
 yet : now it is otherwise. Not for any let in Themselves ; that is 
 not all; but for some further matter and considerations noted by 
 the Fathers.—First, for veniet. The Holy Ghost cannot come as He 
 should. He should come as God. The stay of Christ would have 
 been a let of the manifestations of His Godhead. To manifest His 
 Godhead being to shew great signs and work great wonders, if 
 Christ had still remained, they would not well have been dis- 
 tinguisht, and great odds have been ascribed to Christ. So the 
 Holy Ghost have wanted that honour* and estimation due to him: 
 an impeachment it would have been to His divinity. But Christ 
 ascending all such imaginations cease. From mitiam eum: a littlet 
 impeachment it would have been to Christ’s equality with His 
 Father. For, He not going to send Him, but staying still here, the 
 sending of the Spirit would have been ascribed to the Father alone, 
 as His sole act. This would have been the most ; that the Father 
 for His sake had sent him; but He, as God, had had no honour 
 of the sending.” Verily these sweepings of the Fathers yield sad 
 rubbishy divinity. It is painful to see the ineffable relation of 
 the three Persons of the ever-blessed Trinity, each of whom is 
 ever pouring Himself forth in the infinite inexhaustible fulness 
 of love, thus degraded by the introduction of the rivalities 
 of human sovereignty, and the jealous assertion of personal 
 honour. 
 
 tration in other writers on sacred subjects, for example, in Latimer or 
 Luther. Yet Luther at least, with all his boundless freedom of speech, and 
 desire of going straight to the heart of his Saxon peasantry, would have been 
 preserved from such a simily by his high spiritual imagination, and lively 
 apprehension of all divine truth ; as would Bunyan. 
 
 * The Oxford Edition reads ‘‘So the Holy Ghost had wanted the honour.” 
 The license which the Editor of that reprint has allowed himself, inclines me. 
 to suppose that these alterations also have been made without authority. 
 The elliptical construction have, would being understood out of the preceding 
 sentence, is quite in Andrewes’ style. 
 
 + Little is the reading in the folio of 1641, as well as in the new Oxford 
 edition : but I cannot help thinking it probable that Andrewes wrote a “‘/ike 
 impeachment.” 
 
220 NOTE @. 
 
 Far better than this is it to rest in a generality like that of 
 Curcellaeus (felig. Christ. Instit. v.19) “ Nisi Christus in coelum 
 ascendisset, non potuisset super fideles suos mittere Spiritum 
 Sanctum, quia tantum munus ex decreto Dei erat glorificationi 
 ejus reservatum, ut de illa efficax et irrefragabile testimonium 
 perhiberet.” 
 
 In our times Guenther, who holds a high place among the 
 philosophers and Romanist divines of Germany, has spoken about 
 this verse, according to its intimate connexion with the whole 
 mystery of Redemption, in his Vorschule zur Spekulativen Theologie. 
 “As the divine Idea of the Creature comes forward into objective 
 reality through the Son, so it is through the Spirit that the Creature 
 returns back into the Godhead, by virtue of the same original 
 union, And thus it appears how, in the outpouring of the Holy 
 Ghost upon all flesh, as the special Incarnation of the Third 
 Divine Person, the Redemption of mankind, as the work of God, 
 attained to its consummation.—For in order to the restoration 
 of the human race, it was not solely and exclusively requisite that 
 there should be a Second Man, fulfilling the idea of man; but to 
 this condition on God’s part, was added another on the part of the 
 Second Man, namely, His vicarious obedience, by way of satis- 
 faction. In short, the whole work of Redemption cannot be re- 
 garded, like that of Creation, among the normal actions of God; 
 inasmuch as on the one hand it implies the falling away of the first 
 man from God, which God did not will, as its negative condition, 
 and on the other hand, as its positive condition on the side of 
 mankind, the co-operation of the creaturely freedom in the Second 
 Adam. 
 
 ‘“‘ Now this extraordinariness in the restoring love of God was 
 not merely manifested by the participation of all the three Persons 
 of the Godhead in this one, as in every other outward act of revela- 
 tion ; but this participation itself was of a peculiar kind. For the 
 humanity in Christ does not seem to have been a Creature of the 
 Word, as the first Adam was, although the Word was really and 
 hypostatically united to it ; but Christ, as the Son of Man, at least 
 according to the spiritual elements of His humanity, appears to 
 have been no less the Only-begotten of the Father, than He was 
 according to His divine Nature. In the Creed His conception, as 
 the primary union of the creaturely spirit with the physical 
 
NOTE G. 991 
 
 + 
 
 elements derived from the blood of the Virgin, or as the formation 
 of the latter into corporeity, is expressly ascribed to the Holy 
 Ghost, not to the Word, by whom everything was made, that was 
 made. And after Christ, as the Son of man, and in a real, insep- 
 arable union with the Eternal Son, had purged away the guilt of 
 His race by His merits, and thereby had at the same time removed 
 the fundamental hindrance to all real union of His brethren with 
 God, the Spirit of God again entered into His original dynamical 
 communion with the race, that they who had been delivered from 
 guilt by the Incarnate Son, might also be raised out of their 
 everlasting punishment, that is, their separation from God. 
 
 “‘Hence we may further see how the declarations of the Saviour 
 concerning the Holy Ghost,—for instance, Jf I go not away, the 
 Comforter cannot come to you; but if I go, I will send Him to you, 
 —have not merely a figurative rhetorical purpose, as being intended 
 to cheer His downcast disciples after a human manner, but con- 
 tain a true metaphysical sense: for in them the supersensual 
 relation of the Word to the Spirit, in Their participation in the 
 one work of Redemption, is clearly exprest ; through which “re- 
 lation Their Function, as well as Their Persons, excluded each 
 other, to the end that by means of this reciprocal exclusion itself 
 They might manifest Their holy personal interest in this greatest 
 work of God’s love. So that He, who took away our guilt im- 
 mediately by His merits, also took away the punishment of our 
 guilt, our separation from God, mediately. Moreover, having 
 obtained the Holy Spirit, by whom alone all creatures are united 
 to God, the Spirit of God, for our sinful race, He could also send 
 Him, and at the same time could determine the conditions and 
 modes under which the Spirit might and was to enter into com- 
 munion with the human race, and the human race with the 
 Spirit of God, until the end of the world.” Vol. il. pp. 322 
 — 324. 
 
 In reading the work just cited, since the former part of this 
 Note was written, I have found some excellent observations, which: 
 so strongly confirm what has been said about the development 
 of theology, and throws so much light on the process, that I will 
 extract the most important part of them. By a somewhat singular 
 coincidence they also turn on the epoch formed in Christian 
 theology by Anselm’s theory on the union of the two natures in 
 
NOTE G. 
 
 ne 
 bo 
 ho 
 
 Christ, and on the satisfaction of His death ; and they rest their 
 authority on that promise of the Comforter, which is immediately 
 connected with the main argument of these Sermons, and which 
 Guenther rightly interprets as an assurance that the Spirit of God 
 will guide the Church through all ages to the whole truth. By 
 several Protestant Divines on the other hand this assurance is 
 restricted to the Apostles; and some, as for instance, Curcellaeus, 
 in his Jnstitutio, 1. xi. 4,—have urged the passage so interpreted, 
 as overthrowing the pretensions of the Romish Church, and 
 proving that every truth, which was ever to be apprehended by 
 the Church, was immediately revealed to the Apostles, and was by 
 them committed to writing in an explicit dogmatical or catechetical 
 form, so that the Church from that time forward might dispense 
 with all further illumination. Yet verily it is almost tantamount to 
 a surrender of our arms, if we cannot maintain our cause, except 
 by denying the abiding presence of the Spirit, as the Guide and 
 Teacher of the Church, ever leading it, according to its needs, 
 to the whole Truth. Only this promise, like all the others in 
 Scripture, is conditional. The presence of the Spirit does not 
 extinguish our power of resisting Him, and following our own 
 devices, either intellectually or morally: nor will He guide us 
 to the Truth, unless we consent and desire to be guided to it. 
 Nor again has any one branch of the Church, or any body of men 
 therein, ever obtained an exemption from that liability and 
 aptness to err, which is inherent in the tendencies of our carnal 
 nature, and through which so many Churches fell away from the 
 Truth in the very first ages of Christianity. But let me proceed to 
 the quotation from Guenther. 
 
 “In studying the history of Theology, we have especial need to 
 bear in mind our Lord’s saying, Blessed is he who shall not be offended 
 at Me. A theologian who does not keep his eyes fixed on this pole- 
 star, may lose his faith in Him who declared, J am with you wnto 
 the end of the world; just as a materialist, in studying profane 
 history, will throw it out of his hand as a chronique scandaleuse, 
 exclaiming There is no God, no Providence. The whole history of 
 the world is a mummy, with deep channels of tears ; but, being a 
 mummy, it cannot of itself interpret for after-ages, whether those 
 tears were shed from joy or sorrow. It must therefore be awakened 
 
 to life. This however can only be done through and in the Spirit 
 
NOTE @. 293 
 
 of Him who cried at the grave of Lazarus, Lazarus come forth. He 
 who cannot believe in this revivification, may spare us his wisdom, 
 which discovers that the source of these dried channels of tears was 
 the weak or blear eyes of the Church. Such a man should first be 
 admonisht, Friend, buy thyself some eyesalve, that thou mayest 
 be able to discern the meaning of those words of the Lord, J have 
 yet many things to say to you; but ye cannot bear them now. How- 
 beit when He, the Spirct of Truth, is come, He will guide you to the 
 whole Truth; a promise which extends to the latest preachers of 
 the Gospel, as well as to the first. The same Spirit is still at this 
 hour fulfilling the promise of Him who sent Him, that He would 
 convince the world of Sin, if it did not believe in Him who was 
 espoused to mankind in His Church: that He would convince the © 
 world of the righteousness of Jesus Christ, who, after He had taken 
 our .judgment upon Him, became our Righteousness, and who, 
 ever since He was received into heaven, leads and guides His chosen 
 tlock, like a good Shepherd, with righteousness, through the Spirit 
 of God, whom He has sent in His stead, and thus lastly convinces 
 the world of that judgment, which he continually exercises over 
 the Prince of this world as the father of errour and of lies.— 
 “Certain principles, however, which apply to the whole history 
 of Christianity, need to be especially observed in the history of 
 Christian doctrines. In the first place we are to regard each dogma 
 as the product of the reciprocal action of those primary truths 
 (which lie in Christianity, as in a grand fact, exhibited in life and 
 doctrine), as they operate on the mind of man, and of the reaction of 
 the human mind endeavouring to possess itself of that which 
 Christianity gives to it. In short the system of dogmas is the 
 product of the interpenetration of two factors, a given object and 
 a recipient subject; or it is the expression of the insight into 
 Christian truth in the minds of believers. When this living in- 
 tellectual process is once commenced, it cannot but be carried on 
 continually in a determined order and sequence ; because the two 
 coefficients themselves stand each under its own law, which arises 
 out of its peculiar character. Hence in a history of Theology we 
 must not leave the general state of human knowledge out of account; 
 because this, in its influence on the mind, will in every age be the 
 medium of, and therefore modify the above-mentioned reaction of 
 the mind on the substance of Christianity. For it is not Christianity 
 
224 | NOTE G. 
 
 i nc nanan aEnEnEEEEPEREINIE 
 
 alone, that, as a fact of time, excites the mind of man to intellectual 
 activity ; it finds men’s minds already involved in this intellectual 
 process with the whole world of time and space. On the other 
 hand those ideas which mount victoriously out of Christianity into 
 man’s subjective consciousness, exercise an influence, no less rich in 
 blessing than in victory, on the state of human knowledge. That 
 
 this victory however of Christianity within the pale of Science is 
 
 only completed by degrees, in the course of centuries, is proved by 
 the dominion of Platonic ideas in the Theology of the first centuries, 
 and by that of Aristotelian in the Theology of the middle ages. 
 Even Origen, with all the originality of his mind, could not break 
 the matter across his knee: when he tried to do so, he almost broke 
 with the spirit of the Church, which could not say Yes to 
 many of his positions, although it could not justify its Wo till 
 long after. 
 
 “ Not that every product of these intellectual processes is in the 
 
 spirit of Christianity : for individu 
 first settle into form,—-may err ; otal willingly and anwitieeie 
 wittingly and unwittingly. But the spirit of Christianity will 
 always endeavour to throw off these adverse formations as 
 abnormities. Hence the history of Heresies is an important part 
 in the history of Theology, not merely for the sake of historical 
 completeness, but mainly because by their attack and contradiction 
 the resistence and answer of the Church has almost always been 
 modified ; and finally because life can only manifest itself through 
 its functions, among which the rejection of what is indigestible and 
 alien maintains an honourable place as an internal organic act of 
 self-defense. Hence Theology, in its formation and expansion, 
 whether in unison or in opposition to the spirit of Christianity, can 
 never escape from the influence of the prevalent condition of 
 knowledge, inasmuch as this essentially is nothing else than the 
 insight of the human mind into its own nature and its objects. — 
 “Thus our insight into Christian truth admits of degrees and 
 augmentations, which depend partly on the intensity of individual 
 intelligence, partly on the extensiveness of the horizon of know- 
 ledge. At the same time it must be borne in mind that a higher 
 sphere of knowledge does not exclude, but includes the lower, if 
 concerning the same subject matter, and in the same spirit of 
 Christianity. Hence, if we examine the whole body of Christian 
 
NOTE G. 225 
 
 Theology, as a formation of positive doctrine, we find two elements 
 in it, one permanent, and the other variable. The former is that 
 which has been completely establisht by previous research ; the 
 latter, that which is still going through the investigations antece- 
 dent to positive knowledge. This latter part owes its origin mainly 
 to the conflict between Philosophy, in the widest sense of that 
 word, and Theology; but also in part to the desire of deducing 
 consequences from premisses that have been ascertained ; which 
 consequences are insecure, in proportion to their distance from 
 their foundation. 
 
 “A speculative theologian therefore may err in two ways. 
 He may treat the permanent element in the Theology of his age 
 as variable, or try to maintain the variable as permanent: in short 
 he may sacrifice either of the two to the other. The former pro- 
 cedure is called Heterodoxy, the latter Hyperorthodoxy. Between 
 the two stands Orthodoxy ; which not only seeks to preserve what 
 has already been establisht, but also to bring what is still under 
 discussion into unison therewith, though without endeavouring to 
 carry out this harmony at the cost of anything essential, whether in 
 substance or form. On the other hand, with regard to Heterodoxy, 
 it is plain that, where that which is permanent is set in solution, 
 the variable must in a certain sense for the moment assume the 
 character of immutability ; as it is, with regard to Hyperorthodoxy, 
 that, where opinions assume the authority of dogmas, everything 
 like movement or development in the dogmas themselves must be» 
 utterly rejected; and even a higher, as contrasted with a lower, 
 insight into the same dogma, whether attained with or without aid 
 and a stimulus on the part of human philosophy, will be designated, 
 if not as contrary to faith, or heretical, at least as dangerous to 
 faith, or neological. By such minds, if they happen to possess 
 power, heavy storms may indeed be called up on the horizon of the 
 Church, but assuredly none will be charmed or allayed. For in 
 profane sciences likewise, and consequently in philosophy also, as 
 being in a formal sense the science of sciences, there is a permanent 
 and a variable element. Nor is this permanent element merely the 
 empirical foundation belonging to each science, but also, as in 
 Theology, its essential form, that is, the body of knowledge which 
 has at the time been gained and establisht ; and this will lay claim 
 
 to a like and in a certain sense a dogmatical character ; which claims 
 E. 
 
226 NOTE G. 
 
 at particular periods will be very pressing, and, if they are rejected, 
 will occasion a schism not easily to be healed between Philosophy 
 and Theology, whence incalculable injury may result even to the 
 outward life of the Church. | 
 
 “A disciple of the school of Voltaire might indeed object, that, 
 what the learned divines at any period in the history of the Church 
 did not know, was at all events known to the Holy Ghost, and that 
 He might have taught it to them. To which question I would only 
 reply by asking, Why did the same Spirit, who spake by the mouth 
 of the prophets under the old Covenant, merely declare the Unity 
 of the Godhead, and not the Trinity, by the mouth of Moses to the 
 chosen people? The answer to this question will probably refer on 
 the one hand to the plan of the Divine Wisdom for the education of 
 the Jewish people, and on the other hand to the Polytheism of the 
 ancient world, which made such a strict opposition necessary. It 
 might be added, that omitting ‘to declare the whole truth is not 
 equivalent to a declaration of untruth or errour. For my own part, 
 I am gatisfied with an answer, which enables us to discern the 
 wisdom of the Saviour already working under the old Covenant,— 
 I have many things to say to you; but ye cannot bear them now.” 
 11, 230—239. 
 
 With these words, which bring us back to our text, we may close 
 this long Note, wherein what may seem digressive is at least 
 intimately connected with the work of the Spirit, as He has been 
 pleased to manifest His wisdom in the discipline and training of 
 the Church. 
 
 Note H: p. 24. 
 
 _ An enquiry of the deepest interest is suggested by these passages 
 
 of St John concerning the distinctive character and measure of the 
 operation of the Holy Spirit under the earlier and later Dispensation. 
 The prophets of old, we read, spake as they were moved by the Holy 
 Ghost: the Psalmist lives under the conviction that whatever is 
 good in him arises from the influence of the Spirit of God: he prays 
 that he may be upheld by that influence, that it may not be taken 
 away from him: our Lord Himself tells the disciples that, though 
 the world could not receive the Spirit of Truth, though it saw Him 
 not, nor knew Him, yet they knew Him, and that He dwelt with them. 
 
NOTE H. 227 
 
 On the other hand the text declares that our Lord’s departure was 
 the indispensable condition, without which the Comforter would 
 not come: the same thing is clearly implied, though not so directly 
 enounced, in the other passages in His last Discourse, where He 
 cheers the disciples with the promise of the Paraclete : and in an 
 earlier chapter of the same Gospel (vii. 39), we learn that the Spirit 
 was not yet given, because Jesus was not yet glorified. Now how are 
 these seemingly opposite assertions to be reconciled ? and in what 
 sense are we to understand that the gift of the Spirit was reserved 
 till after our Lord’s glorification? Let us enquire how these 
 questions, which are so infinitely connected with the whole argu- 
 ment of these Sermons, have been discust and answered, generally 
 in reference to the last-cited verse of St John, by some of the most 
 thoughtful divines in various ages of the Church. In doing so 
 however I will not stop to speak of the support which the Mace- 
 donian heresy fancied it derived from the common reading in this 
 verse, Ovrw yap iv Ivetpa adyov, For even if Lavhmann’s 
 reading, Ovrw yap nv IIvetpa dedopevov, be not the true one, 
 it is sufficiently proved by Heinsius (Hvercitat. Sac. 224. 236, 311. 
 Aristarch. Sac. 688.) that something equivalent must be understood 
 from the context. Indeed the passage would otherwise be in direct 
 contradiction to the whole tenour of Scripture. Nor again need we 
 examine the manner in which this verse was made to serve its part 
 in the controversy on the Procession of the Holy Spirit : he who 
 is curious on this point may refer to Petavius, De Zrinitate, 
 vil. 4. 2. 
 
 Our immediate questions have been discust several times by 
 Augustin, for instance in his Discourses on St John (Tract. xxxii). 
 “Quid est quod ait, Von enim erat Spiritus datus, quia Jesus non- 
 dum erat glorificatus ? In evidenti est intellectus. Non enim non 
 erat Spiritus Dei, qui erat apud Deum ; sed nondum erat in eis qui 
 erediderant in Jesum. Ita enim disposuit Dominus Jesus non eis dare 
 Spiritum istum de quo loquimur, nisi post resurrectionem suam ; 
 et hoc non sine causa. Et forte si quaeramus, annuet ut inveniamus ; 
 et si pulsemus, aperiet ut intremus. Pietas pulsat, non manus: 
 quanquam pulsat et manus, si ab operibus misericordiae non cesset 
 manus. Quae igitur causa est cur Dominus Jesus Christus statuerit 
 nonnisi cum esset glorificatus, dare Spiritum Sanctum? Quod ante- 
 quam dicamus ut possumus, prius quaerendum est,—quomodo non- 
 
228 NOTE H. 
 
 dum erat Spiritus in hominibus sanctis, cum de ipso Domino recens 
 nato legatur in Evangelio, quod eum in Spiritu Sancto agnoverit 
 Simeon, agnoverit etiam Anna vidua prophetissa, agnoverit Joannes 
 ipse, qui eum baptizavit: impletus Spiritu Sancto Zacharias multa 
 dixit: Spiritum Sanctum ipsa Maria, ut Dominum conciperet, 
 accepit. Multa ergo indicia praecedentia Spiritus Sancti habemus, 
 antequam Dominus glorificaretur resurrectione carnis suae. Non 
 enim alium Spiritum etiam Prophetae habuerunt, qui Christum 
 venturum praenuntiaverunt. Sed modus quidam futurus erat 
 dationis hujus, qui omnino antea non apparuerat : de ipso hie dici- 
 tur. Nusquam enim legimus antea congregatos homines, accepto 
 Spiritu Sancto, linguis omnium gentium locutos fuisse. Post resur- 
 rectionem autem suam, primum quando apparuit discipulis suis, 
 dixit illis, Acezpite Spiritum Sanctum: de hoc ergo dictum est, 
 Non erat Spiritus datus, quia Jesus nondum erat glorificatus. Et 
 insufflavit in faciem eorum, qui flatu primum hominem vivificavit, 
 et de limo erexit, quo flatu animam membris dedit ; significans eum 
 se esse, qui insufflavit in faciem eorum, ut a luto exsurgerent, et 
 luteis operibus renuntiarent. Tunc primum post resurrectionem 
 saam Dominus, quam dicit Evangelista glorificationem, dedit dis- 
 cipulis suis Spiritum Sanctum. Deinde commoratus cum eis quad- 
 raginta dies—ascendit in coelum. Ibi peractis decem diebus, die 
 Pentecostes misit desuper Spiritum Sanctum. Quo, sicut dixi, qui 
 fuerant in uno loco congregati, accepto impleti, omnium gentium 
 linguis locuti sunt.” 
 
 That this is a very inadequate, meagre explanation, is plain. In 
 every enquiry into the nature of those gifts of the Spirit, which 
 were not to be bestowed till after our Lord’s Ascension, we should 
 keep our minds fixt on those words of His, which unfortunately are 
 mostly lost sight of, He that believeth in me, out of his heart shall 
 How rivers of living water : for these words are expressly declared by 
 St John to refer to the Spirit, that they who believe in Jesus were to 
 receive; it being immediately after these words that he adds, the 
 Holy Ghost was not yet given, because Jesus was not yet glorified. 
 The close connection thus establisht between the special gift of the 
 Spirit, which was to follow on the Ascension, and these words of 
 our Lord, is quite sufficient to overthrow divers interpretations of 
 the promise of the Comforter, and among others that just cited from 
 Augustin ; in whom indeed there is the less excuse for it, as it occurs 
 
NOTE H. 229 
 
 in a continuous Commentary, and he had just been speaking of the 
 very words which refute his explanation. For assuredly the rivers 
 of living water, which are to flow out of the hearts of believers in 
 Christ, must be something very different from the gift of tongues. 
 and must mean spiritual gifts. So indeed Augustin had just inter- 
 preted the expression, though somewhat narrowly : “ Quid est fons, 
 et quid est fluvius qui manat de ventre interioris hominis? Bene- 
 volentia, qua vult consulere proximo. Si enim putat quia quod 
 bibit soli ipsi debet sufficere, non fluit aqua viva de ventre ejus: si 
 autem proximo festinat consulere, ideo non siccat, quia manat.” 
 Afterward too, when considering how the gift of the Spirit was 
 perpetuated in the Church, seeing that the miraculous gift of tongues 
 was transient, he says that the gift of tongues was preserved in the 
 knowledge of languages, and that we also receive the Spirit, ‘‘si 
 amamus Kcclesiam, si caritate compaginamur, si catholico nomine et 
 fide gaudemus.” 
 
 The Discourse is wound up with a fine specimen of his peculiar 
 rhetoric, though here too the explanation is of no worth as such. 
 “Quare ergo Dominus Spiritum, cujus maxima beneficia sunt in 
 nobis, quia caritas Dei per ipsum diffusa est in cordibus nostris, post 
 resurrectionem suam dare voluit? Quid significavit? Ut in resur- 
 rectione nostra caritas nostra flagret, et ab amore saeculi separet, ut 
 tota currat in Deum. Hic enim nascimur et morimur ; hoc non 
 amemus : caritate migremus, caritate sursum habitemus, caritate illa 
 qua diligimus Deum. Nihil aliud in hac vitae nostrae peregrina- 
 tione meditemur, nisi quia et hic non semper erimus, et ibi nobis 
 locum bene vivendo praeparabimus, unde nunquam migremus. 
 Dominus enim noster Jesus Christus, posteaquam resurrexit, yam 
 non moritur ; mors ili ultra non dominabitur. Ecce quod amemus. 
 Si vivimus, si in ipsum credimus qui resurrexit, dabit nobis, non 
 quod hic amant homines qui Deum non amant, aut tanto plus 
 amant, quanto illum minus amant: tanto autem hoc minus amant, 
 quanto illum plus amant. Sed videamus quid nobis promisit : 
 non divitias terrenas et temporales, non honores et potestates in 
 saeculo isto,—non ipsam postremo corporis sanitatem,—non vitam 
 longam,—non pulcritudinem corporis.—Omnia ista non nobis pro- 
 misit, qui dixit, Qui credit in me, veniat et bibat; et lumina de ventre 
 cjus fluent aquae vivae. Vitam aeternam promisit, ubi nihil time- 
 amus, ubi non conturbemur, unde non migremus, ubi non moriamur. 
 
230 NOTE H. 
 
 a ee ee ee ee eS 
 
 —Quia ergo tale est quod nobis promisit amantibus, et Spiritus 
 Sancti caritate ferventibus, ideo ipsum Spiritum noluit dare, nisi 
 cum esset glorificatus ; ut in suo corpore ostenderet vitam, quam 
 modo non habemus, sed in resurrectione speramus.” All this may 
 do well as an application, or what is not always appropriately 
 termed an improvement, of the text in a sermon ; but it is a mere 
 misunderstanding to deem such imaginative analogies an explana- 
 tion of the reason why the Spirit was not given till after our Lord 
 was glorified. 
 
 Again, in the same work (Tractat. lii), on the words Now shall 
 the prince of this world be cast out (xii. 31), Augustin asks whether 
 he had not already been cast out from the hearts of the patriarchs 
 and the prophets and the righteous men of old, and replies that 
 this casting out was only partial, compared to the extent of that 
 which was about to take place; and he illustrates this by a 
 reference to the partial gift of the Spirit in former ages, and the 
 general gift on the day of Pentecost, when all were to speak with 
 tongues. The same explanation occurs also in his Treatise on the 
 Trinity, iv. 29. 
 
 In one of his exrlier writings, the Liber de Diversis Quaestionibus 
 (Ixii), he asks,—with reference to the statement in St John (iy. 1), 
 that Jesus baptized more disciples than John,— Quaeritur utrum 
 qui baptizati sunt illo tempore acceperint Spiritum Sanctum. Alio 
 enim loco sic dicitur: Spiritus nondum erat datus, quia Jesus 
 nondum erat clarificatus. Et facillime quidem ita respondetur, 
 quod Dominus Jesus, qui etiam mortuos suscitabat, poterat ne- 
 minem illorum mori sinere, donec post ejus clarificationem, id 
 est, resurrectionem a mortuis et ascensionem in coelum, acciperent 
 Spiritum Sanctum. Sed occurrit animo latro ille cui dictum est, 
 Amen dizo tibi, hodie mecum eris in Paradiso, qui nec ipsum 
 Baptismum acceperat. Quanquam Cornelius, et qui cum eo ex 
 Gentibus crediderant, Spiritum Sanctum etiam priusquam bap- . 
 tizarentur acceperint ; non tamen video quomodo et ille latro sine 
 Spiritu Sancto dicere potuerit, Memento mei, Domine, dum veneris 
 in regnum tuum. Nemo enim dicit, Dominus Jesus ait Apostolus, 
 nisi in Spiritu Sancto. Cujus fidei fructum ipse Dominus mon- 
 stravit, dicens, Amen dico tibi, hodie mecum eris im paradiso. 
 Quomodo ergo ineffabili potestate dominantis Dei atque justitia 
 deputatum est etiam baptisma credenti latroni, et pro accepto 
 
NOTE H. 231 
 
 = 
 
 habitum in animo libero, quod in corpore crucifixo accipi non 
 poterat, sic etiam Spiritus Sanctus latenter dabatur ante Domini 
 clarificationem, post manifestationem autem divinitatis ejus mani- 
 festius datus est. Et hoc dictum est, Spiritus autem nondum 
 erat datus ; id est, nondum sic apparuerat, ut omnes eum datum 
 esse faterentur. Sicut etiam Dominus nondum erat clarificatus 
 inter homines, sed tamen clarificatio ejus aeterna nunquam esse 
 destitit. Sicut et—Domini adventus intelligitur demonstratio 
 corporalis, tamen ante hanc demonstrationem ipse in omnibus 
 prophetis sanctis, tanquam Dei Verbum et Dei Sapientia, locutus 
 est ; sic et adventus Spiritus Sancti demonstratio Spiritus Sancti 
 est ipsis etiam oculis carneis, quando visus est ignis divisus super 
 eos, et coeperunt loqui linguis. Nam si non erat in homiuibus 
 Spiritus Sanctus ante Domini visibilem clarificationem, quomodo 
 dicere potuit David, Zt Spiritum Sanctum tuum ne auferas a me. 
 —Quomodo autem ipse Dominus secum habebat utique Spiritum 
 Sanctum in ipso homine quem gerebat, quando ut baptizaretur 
 venit ad Joannem, et tamen, posteaquam baptizatus est, descen- 
 dere in eum Spiritus Sanctus visus est in columbae specie ; sic 
 intelligendum est et ante manifestationem et visibilem adventum 
 Spiritus Sancti quoscunque homines sanctos eum latenter habere 
 potuisse. Ita sane hoc diximus, ut intelligamus etiam ista ipsa 
 visibili demonstratione Spiritus Sancti—ineffabili vel etiam in- 
 cogitabili modo largius in hominum corda plenitudinem ejus 
 infusam.” 
 
 In this passage also too much stress is laid on the miraculous 
 gift of tongues, which is not a perceptible element, either in our 
 Lord’s promise of the Comforter, or in His previous words referring, 
 as we are told by St John, to the subsequent gift of the Spirit. 
 This earlier exposition however leaves more room for the true 
 spiritual sense of the promise, than the later ones. There is another 
 passage too in this extract, which shows how youth is often wiser 
 than age. For it is a melancholy instance of the tendency of 
 growing years, especially if spent much in controversy, to narrow 
 aud stiffen the mind, to find Augustin in his Retractations recalling, 
 or at least hesitating to recognise, the admission here made, that the 
 penitent thief might be saved without the external baptismal act. 
 It is sad to find him in one of his later works, the Treatise De 
 Anima et ejus Origine (1. 11), trying to evade the force of his own 
 
232 NOTE H. 
 
 argument, by remarking that no one knows whether the thief may not 
 have been baptized beforehand, or whether he was not baptized then 
 on the cross by the water which issued from our Lord’s side. I am 
 not wishing to detract from one of the greatest teachers whom God 
 has ever raised up to preach the Gospel of Truth and Love: but 
 now that our Church is threatened with a revival of patrolatry, it 
 is right that notice should be drawn to the defects, as well as to the 
 excellences of the Fathers ; so that we may not receive their dicta 
 without proving them, as people are always ready to admit whatever 
 will save them the labour and responsibility of thought,—nor be 
 inveigled into sacrificing truth to their authority. Moreover this 
 passage of Augustin may serve as a salutary warning against a 
 morbid tendency, lamentably prevalent in these days among our 
 writers on theological and ecclesiastical matters, to twist and warp 
 the simplest facts, to wrench and distort the plainest declarations of 
 Scripture, and to hatch and scrape together the most sophistical 
 arguments and the most fantastical hypotheses, rather than submit 
 to what makes against some favorite notion or fancy. Yet Augustin 
 knew the truth here: he had known it thirty years before, when he 
 wrote his earlier work : and in this very passage he cites Cyprian’s 
 letter to Jubaianus, where the penitent thief is rankt with the 
 catechumens who fell under persecution before they were baptized, 
 and were thus baptized in their blood. With his ever-ready sen- 
 tentious eloquence too, he says, ‘‘ Tanto pondere appensum est, 
 tantumque valuit apud eum qui haec novit appendere, quod confessus 
 est Dominum crucifixum, quantum si fuisset pro Domino crucifixus. 
 Tune enim fides ejus de ligno floruit, quando discipulorum marcuit. 
 —Illi enim desperaverunt de moriente; ille speravit in commoriente: 
 refugerunt illi auctorem vitae; rogavit ille consortem poenae : 
 doluerunt illi tanquam hominis mortem ; credidit ille regnaturum 
 esse post mortem: deseruerunt illi sponsorem salutis ; honoravit 
 ille socium crucis. Inventa est in eo mensura martyris, qui tunc in 
 Christum credidit, quando defecerunt qui futuri erant martyres. 
 Et hoc quidem oculis Domini clarum fuit, qui non baptizato, tan- 
 quam martyrii sanguine abluto, tantam felicitatem statim contulit.” 
 
 From his Discourse Contra Adversartum Legis et Prophetarum 
 (11. 9), we learn that this declaration concerning the Spirit had been 
 cited as an argument to prove the contrariety between the two 
 Testaments ; the Adversary having contended that the Jews could 
 
WOT H, 233 
 
 not have lookt forward to the coming of our Saviour, seeing that 
 “ante Salvatoris adventum Spiritus Sanctus ac divinus non erat 
 super terram.” To this Augustin replies by shewing that the Spirit 
 had previously bestowed the gift of prophecy. 
 
 On the difference between the two dispensations of the Spirit, 
 Chrysostom (on John vii. 39) is far more satisfactory than Augustin, 
 as might be expected from the sounder critical principles which 
 regulate his interpretation of Scripture, and which became preva- 
 lent in his School. He had said that the rivers of ling waters 
 signify 70 Sawurdes Kal apOovov THs xdpitos'—(Ov de A€yeu TO 
 évepyovv del: 1 yap tod IIvevpartos xapus, erevdav eis dvavoray 
 
 ? 4 ¢ a an a / > 
 eivéhOn Kal iSpvvOy, raons mynyns paAXdov dvaPAVCeL, Kat ov 
 7 > n a ¢ las 
 Stadiwmrdver, ovde Kevovtat, odd’ totataut pov Kal TO aveAAureEs 
 ~ / lal » lal 
 THS xXopynyias SnAGy, Kat TO adatov THS evepyeias, oTApovS 
 > 4 > ¢ By 5) 
 exddecev, odx Eva rorapov, GAAQ apdtovs.—kKal iow Tus GV TO 
 / a“ an fe 
 Aeyopevov cadds, «i tv codplav Tov Zrepdvov, et tiv Iléetpov 
 ~ N \ la el 
 yrAarray, kat tiv Lavrov pipny evvojoee, Os ovdev avrovs 
 ” IAN € , ' ‘ 
 ebepev, ovdEV Uhiorato, od Sijuwv Ovpos, od TYpavVOV EeravacTd- 
 3 / ¢ 
 TEs, OV Oaipovey ériBovAal, ob Odvator KaOnpeptvot. GAN oomep 
 X\ a a a ¢ 
 ToTapot TOAAG tH pols hepdpevor, OVTW TavTA Tapacv’povTeEs 
 > ' . oe . 
 dzyzcav. He then asks how, if the Spirit had never been given, 
 = td > June) a € < 
 the prophets had prophesied, and replies, °AAX' av avtn » yaprs 
 lal As > “ SD \ fal fal > an la 
 ocvotareioa Kal drocTara, Kal dro THS yHs drodirotca, aro Tis 
 ¢ 7 a2 > , > fl ie! @ 2 S047 > fs 4 ie c A 
 npepas exelvns, a ns eppyOn, Adietat 0 ofkos VEwY 
 4 F \ Ny eer NaS \ Coy wa c / 
 épn pos’ Kat mpo éxeivns O€ dpxiv €AduBavev avtn 7 Traves’ 
 
 3 , , an 5 a an 
 ovkére yap mpopijtns Tap adrois Hv, ovdé exdrTevev avTaV Td 
 o Us / a > bx id \ \ “~ ns ef 
 Gyia 1) xdpis. “Eres ovv avéctadto pev 70 IIvevpa to ayo, 
 ” lal “ nA at 
 EperXc O¢ Aourov exyxeioIar SapAGs, TabrTys S€ THs Siavopns apx7 
 
 x \ \ > 7 > / , > \ \ / 
 peTa TOV OTAVpOV EyLvETO, OV povov daYirElas, AAAG Kal perCoveVv 
 / P \ \ , x ¢ Ve oe ¢ Pa 
 Xapiopdrov'i—Kat yap Oavpacrrtotépa iv 7) Swped, ws drav dey}, 
 
 > » 4 » 7 
 Odix oidate rolov mvetpatos éaoTe, Kal tdduv, OF 
 yap é€AdBete mwvetpa Sovreias, GAN EhaPeTe 
 mvetpa viobecias Kat yap of madalou Kat avTOL peVv 
 
 ”~ - \ > / € \ a ee / 
 rvebpa elxov, dAXAos Sé od dperxov, ot Se ardaToAcL pupiddas 
 » PSB £ = Q NX s 7 ” 7 \ / 
 éverAnoav'—érevo) ov. tatvTnv éyedrov apBavew tiv Xap, 
 
 ” N = A aA 5 5 ah 
 ovrw b¢ qv Sobeioa, Sia TovTS hyow, OVTw yap nv Lvetpa 
 
 LU ’ \ E% € ee \ ‘ 2. ”~ , € 
 aytov, “Kret ovv o Kipios wept Tavtns Aeyet THS XapiTos, O 
 
234 . | NOTE H. 
 
 > hd ” 7 ‘ oy a a 
 evayyeMtaTyns édXeyev, OVTHW yap yv ILvetpa ayroy, 
 touteatt, dofev, Emmet “Inaovts ovdéeTw Eed0€dc Oy, ddfav 
 
 an \ / 3 XN \ > Ss e -€ , 
 KaAOV Tov oTavpov. “Krew yap €xOpot yuev Kai nuaptyKdTes 
 Kal VoTEpovpevot THS SwpEeds TOD Oeod, Kal Geoorvyeis, 7 dé yapes 
 
 la 93 > lal “ x 3 las BS] a dor a 
 KaTarAayns yv dmodeigus, SWpov b€ ov Tots ExOpois, ode Tots 
 Ue B) %: A / / as a > ee ” 
 pucovpevors, GAXG Tots Pirous SiSorat Kat Tots evaperTyHKdGLV, EdEL 
 TpOTEepov TporevexOnvat THY UTEP HudV OvTiay, Kal THY ExOpav év 
 
 a \ lad \ 7 Lal la) U Xx / 
 TH gapKt KatadvOyvat, Kat yeverOar Tov Oeod biAovs, Kal TdTE 
 AaBety tHV Swpeav. 
 
 Theodoret, who quotes this declaration concerning the gifts of 
 the Spirit several times, when allegorizing passages of the Old 
 Testament where waters are spoken of, shews a strong disposition 
 to apply it mainly to the Apostles and their successors, overlooking 
 that our Lord’s promise is general, to them that believe in Him. 
 After the manner of the ancient Church, and indeed of all ages. 
 of the Church, except the Apostolic and that of the Reformation, 
 he does not duly bear in mind the spiritual priesthood of every 
 Christian. Thus, in interpreting those words in the 65th Psalm, 
 Thou visitest the earth, and waterest it: Thou greatly enrichest it 
 with the river of God, which is full of water,—he says, Thy maar 
 GKApTOV OLKOUPEVAV EVKAPTOV Of.00 Kal ToAVKaproV aveceEev © 
 Acororns, Tots Selous OxeTo’s THV apdeiay TpoTEeveyKv’ dxeTOL Se 
 
 lal iA eg 7? / BAT 5 4 bat ¢ lal 3 / 
 
 Oeod rAypers VddTwV Tives dv elev Erepor 7 Of Oclow ardaToXoL; 
 
 \ « € / mo” ‘ ¢ ‘ sb > > \ 
 mept Ov 0 Aeordtyns epy Xpiords, “O tig tetwv cis epe, 
 
 \ i € ‘\ \ > A / 
 Kaos etrev 7 ypadi, tmotapol €xk THS Kourias 
 > an ¢ / ef “ \ / id / 
 aUTOV pevoTovgtv VoaTtos (HVTOS Kat Tad, ‘O rivwrv 
 > a“ 4 a >] \ 7 > a > ‘ / 
 Ek TOV VOaTOS 0 EYH dHow a2ITEH OV p} Stpyoer 
 > \ > ”A > ? 4 XN ¢ € > \ ig 
 ets TOV atwva’ arAN Eotat TO Vdup 6 Eyo ddécw 
 
 3 A ¢ s 3 
 avuTgmrHyyH VdaTtos (O@vtT0s GXAXAOpéevOY eis Con 
 
 = deg? a \ x \ “ “A x \ 4 / ¢ 
 atLMVLOV. Kal woTapos O€ TOV Ocod Kara Todbs EBdopHKOVTA 1 
 xdpis Tov ITvevuaros, 7 eis OxeTods Suatpoupevyn, Kal ToUTH peV TOV 
 Adyov Tis copias tpoxéovoa, Erépw S€ Xopyyotoa Ti}v yvaovw, 
 aXrXAw bé Tov tape ipl t ddAAw yevn yA 0 it dud 
 
 y O€ 7 patov xapiopa, Kat aAAw yevyn yAwoody, Kat dua 
 TOUTWY TV OiKOUpEVnY apdevovca. Again on the 3rd verse of the 
 93rd Psalm,—The floods have lifted up their voice, the floods lift up 
 their waves,—he writes thus: Ilo Ta words Tods iepods adroordAovs 
 KaXet, Kal rods per exelvous deEapévovs TO Kypvypa* oToe yap 
 
NOTE H. 235 
 
 pide el ol ee ee 
 wotapov Siknv dracav avOpwrots Tv dpdciav mpooyveyKav" 
 odtws adrovs Kal 6 pakdpLos mpoonydopevoev 'ABBaxotp TOTA MOV 
 Pay yoeTas yn, TOVTETTL StaupynOyoerat, kal THY apoelav eLeTat 
 oltw Kal 6 Kipios én, ‘O rea tevov eis €mé,—rotapot 
 éx THS KotALas GYVTOU pevTOVTLY USatos (MVTOS 
 obto. tolvuv of ToTapol emypav avdr@v THV hovijv, Ta Geta 
 KynpvttovTes Soypata, Here we find the same propensity for 
 allegorizing circumstances and details, which may almost be called 
 the predominant element in the exegesis of the Fathers, and which 
 is very different from the true spiritual and symbolical mode of 
 interpretation; inasmuch as the latter fixes upon that which is 
 permanent and pervading, and regards the outward Creation as 
 expressing the purposes of the One All-pervading Will, uttering 
 itself harmoniously in all its manifestations; while the former 
 attaches itself to that which is accidental and external and fleeting, 
 and loses sight of the idea, while chasing the butterflies of fancy. 
 The symbolical and spiritual mode of interpretation may be ex- 
 emplified by St John’s declaration, that our Lord’s promise of the 
 rivers of living water was spoken of the Spirit, which believers in Him 
 were to receive. Thus, the promise, as being wholly spiritual, both 
 with regard to its condition and its blessing, is shewn to belong to 
 all ages of the Church, and to every individual believer, and becomes 
 a source of comfort to all: and in this sense it never has failed, 
 and never will fail, but is fulfilled at this day in all parts of the 
 earth, wherever a true believer in Christ is to be found. In 
 like manner even such passages of Scripture, as were spoken 
 primarily concerning the operations of external nature,—for 
 instance, those cited from the Psalms,—will often admit of a 
 spiritual application, in consequence of that harmony and corre- 
 spondence, through which the natural world is in so many things 
 the symbol of the spiritual. But to hunt for types of that which 
 is incidental and transient is a capricious exercise of the intellect, 
 and a habit injurious to the perception of true spiritual realities ; 
 while, by restricting the words of Scripture to particular applications, 
 it sadly impairs their power: the rivers of living water shrink into 
 dried pools. Now this habit of mind is unfortunately very common 
 among the Fathers, as it was among the contemporary rhetoricians 
 and grammarians, who exercise the same kind of transmutations 
 
936 NOTE Hi. 
 
 ee 
 
 upon Homer, as the Fathers are apt to exercise upon the Bible. 
 Hence, while we owe them a grateful recognition of the services 
 which they rendered to the Church, by their exertions, intellectual 
 and moral, for the settling and upholding of the orthodox faith, we 
 should beware of allowing our gratitude and reverence to delude us 
 into following the vagaries and meanderings of their fancies. 
 
 In the Treatise of Athanasius On the Incarnation of the Word, 
 where he is shewing that the expression in Scripture, which speak 
 of the exaltation and glorification of Christ, refer to His human 
 nature, we read (§. 3): kai dre A€yerx, OV TH qv vet pa ayioy, 
 
 fa) “ 7 / 
 dtu -Inoots ovderw eSoEdcOn, Tv capxa avTov AEyer pyTo 
 A lal > 4 * 
 SogacOeicav. o8 yap 6 Krpuos ths Sd€ns So€dlerar, GAN n oap§g 
 aA T7 , A ¢ > al 
 Tov Kupiov tis d6&ys, avtn AapBdve ddgav cvvavaBaivovta avrg 
 ? > , ¢g \ an € , ” Yy > > Q / 
 eis ovpavov. d0ev kat IIvetua vioberias ovrw nv ev avOpwrots, 
 r n 5) 3 lal 3 / 
 dudte 1) AnPOcioa drapxy e& HpOv ovTw yv aveAOotoa Eis ovpavov. 
 These words do not pretend to be a full explanation; but they 
 contain the germs of the true one. At least it is through the Spirit 
 of adoption that all the other graces of the Spirit are poured out, 
 like rivers of living water, ou those who through faith in Christ are 
 received as the children of God. 
 
 Gregory Nazianzen, in his Oration on the day of Pentecost 
 (§. xi.),—after speaking of the operation of the Spirit in the 
 
 . a a 
 Patriarchs and the Prophets, dv ot péev épavtdcOnoav Ocdv, 7 
 eyvoray, of O€ kal TO péAXAov rpoeyvwray TuTobpevor TH Ivebpare 
 TO NYEMOVKOY, Kal OS Tapotou wuvdvTEs TOIsS érojevols,—says that 
 with Christ’s disciples He was present tpwwo@s, ka@’ dcov otou Te 
 nov Xwpelv, Kai Kata KaLpods Tpels’ rpiv SogacOyvar Xpurrov 
 TH 7a0e* pera TO Soka pd Loe" au THY eis OV ¢ 
 
 A peta TO SogarOnvat TH dvacrdres* pera THY eis OYpavods 
 > 4 Ne ‘4 a Nee / Lee / \ ¢ 
 avéPacww, 7) drokatarracwv.—dyA0ol de 7) TPwTH TOV VOTwYV Kal 4 
 
 lal / / > ” ' \ 7 
 TOV Tvevpatov KdOapors, ovK advev IIvetpartos dnAady yevopévn’ 
 kai TO peTa THV oiKovopiav éudionpa, Tapas dv éumrvevots 
 Gevorépa’ Kal 0 viv pepiopos TOY TupLVoV yAwooOv.—aXrX4d 7d 
 
 \ ~ > ”~ \ \ X > NE \ \ a“ 
 fev mpwtov apropos’ TO de SevTepoy éxtuTdtepov' TO Oe vo 
 
 4 e] ” > 4 \ € / > “ ~ € 
 TeAEWTEPOV, OVK ETL EvEpyeia TapdV, WS TpPOTEpOV, OVTLWdOS Se, WS 
 5) ” / , \ , % 
 
 AV €lTOL TLS, TVyylvopevovy TE Kat TuuToAtTevomevov. Thus the 
 craving after a sign manifests itself in the exaltation of the firy 
 tongues as the chief of all the manifestations of the Spirit. 
 
 ‘a 
 
 _;-- 
 
NOTE H. 237 
 a a a ET ee 
 
 A like exaggeration of the outward gift, with an idle numerical 
 allegorizing, is found in Gregory the Great’s Homily, on the Octave 
 of the Passover (11. 36. §. 3). “ Quaerendum nobis est, quid est quod 
 Spiritum Sanctum Dominus noster et semel dedit in terra consistens, 
 et semel coelo praesidens? Neque enim alio in loco datus Spiritus 
 Sanctus aperte monstratur, nisi nunc cum per insufflationem per- 
 ipitur, et postmodum cum de coelo veniens in linguis variis demon- 
 stratur. Cur ergo prius in terra discipulis datur, postmodum de 
 coelo mittitur, nisi quod duo sunt praecepta caritatis, dilectio scilicet 
 Dei, et dilectio proximi? In terra datur Spiritus, ut diligatur Deus. 
 Sicut ergo una est caritas, et duo praecepta ; ita unus Spiritus, et 
 duo data. Prius a consistente Domino in terra, postmodum e coelo ; 
 quia in proximi amore discitur, qualiter perveniri debeat ad amorem 
 Dei.—Et ante quidem discipulorum mentibus idem Spiritus Sanctus 
 inerat ad fidem, sed tamen manifesta datione non nisi post resurrec- 
 tionem datus est. Unde et scriptum est: Vondum erat Spiritus 
 datus, quia Jesus nondum erat glorificatus.” The art of reasoning 
 might be supposed te have become extinct, when the first men of the 
 age were found continually indulging in such dreamy non-sequiturs. 
 
 By Thomas Aquinas the stress of the distinction is still laid on 
 the visible manifestation of the Spirit on the day of Pentecost. In 
 his Summa (Prima Secundae, xliii. 6) he argues the question, 
 “ Utrum missio invisibilis fiat ad omnes qui sunt participes gratiae,” 
 and after maintaining the negative, on the ground that “ patres 
 Veteris Testamenti gratiae participes fuerunt ; sed ad illos non 
 videtur fuisse facta missio invisibilis ; dicitur enim, Vondum erat 
 Spiritus datus, qui nondum erat Jesus glorificatus,’ he replies, 
 “Quod missio invisibilis est facta ad patres Veteris Testamenti: 
 unde dicit Augustinus, Quod secundum quod Filius mittitur 
 invisibiliter, fit in hominibus, aut cum hominibus. Hoc autem 
 antea factum est in patribus et prophetis. Cum ergo dicitur, 
 Nondum erat datus Spiritus, intelligimus de illa datione cum signo 
 visibili, quae facta est in die Pentecostes.” Such logical antitheses 
 will seldom lead to a satisfactory result in anything so complex as 
 the subject matter of words in ordinary speech and writing. 
 
 Thus in this instance again, as in so many others, if we desire to 
 see the living power of the words of Scripture set forth in their 
 spiritual simplicity and depth, we must come down to the age of the 
 Reformation. Luther, as he is wont, goes straight to the heart of the 
 
238 NOTE H. 
 
 al 
 
 truth, in the Exposition of the sixth, seventh and erghth Chapters of 
 St John, which was compiled by Aurifaber out of a course of 
 Sermons preacht in 1531. .Let us hear him interpreting the rivers of 
 living water: he cannot confound them with the outward gift of 
 tongues. “ Rivers shall flow, water that gives life. Whoso comes to 
 Me, I will so fashion him, that he shall not only be cheered and 
 refresht in his own person, so that he may quench his thirst, and 
 become free from thirst ; but I will make him into a strong stone 
 vessel, will give him the Holy Ghost and gifts, so that he shall flow 
 out upon others, shall give them to drink, shall comfort and 
 strengthen them, and shall help many, as he has been helpt by Me ; 
 as St Paul says in 2 Cor. i. 4. Thus our Lord Christ will make 
 another man of him who comes to Him, than Moses could 
 make. 
 
 ‘Under the Papacy we mad saints made one rule after another ; 
 and there was no end of our laws: we merely terrified the conscience 
 and made it thirsty: the preachers only increast the thirst. It 
 could not be otherwise. When merit-mongers teach, they add one 
 thirst to another, and spin one law out of another, so that there is no 
 end or stoppage of laws ; as we then experienced far too much. 
 Every year there was a new doctor; and the simpletons only 
 tormented the conscience. For instance this was a solemn law, that 
 a person was not to touch a corporal or a chalice: they devised all 
 manner of mortal sins: a monk durst not go without his hood. For 
 these teachers could not do otherwise ; since they wanted to govern 
 the world by laws: hence from one law grew many others: for 
 casus sunt infiniti ; and out of a law a hundred glosses were made. 
 This is the way with the Jurists. They are ever changing, patch- 
 ing, and mending: et ste multiplicantur leges in infinitum. Just as 
 a snowball, which slips down a roof or a hill, is small when it sets 
 out, but gathers more and more snow in rolling, and becomes so big, 
 that, when it falls from a roof or a hill, if a child stand in the 
 way, and the snowball hit him, he will be killed ; so was it under 
 the Papacy with laws and human ordinances, First there was St 
 Benedict’s order ; then that of the Barefoot Friars ; and afterward 
 out of the Barefoot Friars spawned seven other orders, and became 
 the servants of Moses. When these things begin to make one thirst, 
 it does not cease ; they cannot quench our thirst. 
 
 “ But Christ does the reverse, and does not cease to comfort us, 
 
 ls ee oe 
 
NOTE H. 239 
 
 and not only gives us to drink for ourselves, but through our means 
 quenches that thirst in others which the Law has excited. And the 
 more the Gospel is preacht, the more richly is men’s thirst quencht, 
 and the more do thethirsty relish it. Therefore he who believes in 
 Christ, and drinks from Him, can also give to others, and cheer and 
 refresh them. Even if all the world were standing before him, he 
 can speak such words, that all shall be comforted. This is what our 
 Lord means, when He says, He will give them to drink, not with a 
 spoonful, or with a funnel and a tap; but whole rivers of comfort 
 shall they have ; and they shall be full to overflowing with all power 
 and riches for all that thirst. Thus a pious pastor can comfort all 
 who are in their sins, so as to take away their sins: however great 
 and many they may be, with one saying he puffs away all sin: and 
 when death and war are at hand, a preacher can strengthen a whole 
 army, so that they shall cast away death and not care for it. This 
 is because he can dash it away with one word of comfort. With 
 what? with the water of life. 
 
 “Thus does Christ mean that the preaching of His Gospel is a 
 river of life wherewith man shall be refresht. It does not seem so ; 
 for the matter is simple. You may hear, or read, or preach ; and I 
 only hear the poor sound of a voice, and see a poor letter in a book, 
 and have the thought in my heart. Yet that same word which is 
 preacht, has such a hidden power, that, in the devil’s kingdom, 
 where he rules mightily, it will sweep devils by shoals out of the 
 heart, as the Elbe sweeps down chaff. He knows well why He calls 
 God’s word ariver. For it does great things, and many ; it rushes 
 along. Thus did St Peter on the day of Pentecost, when with one 
 sermon, as with a torrent, he swept and bore away three thousand 
 souls out of the devil’s kingdom, delivering them in one hour, 
 washing them from death and sin and Satan. This makes no show ; 
 but the word has such a power ; the stream refresht them and bore 
 them along. Now they, who come to the Gospel and to Christ, shall 
 have this honour, that they shall render this excellent service. 
 Fathers and mothers may comfort their servants, their children, and 
 neighbours, and teach them not to fear or be cast down, and may 
 help them; for out of their body flows living water, that shall 
 refresh the dear souls in all their wants and sufferings. 
 
 “This saying should be noted against the Anabaptists and 
 sectaries, or revilers of the oral word, who maintain that the 
 
9240 NOTE H. 
 
 en SES EMG DNEaNAnTT aa 
 
 spirit and faith are internal, and therefore that the spiritual 
 word must do all,—that, if God does not give His comfort, the 
 outward word is nothing, as the Pope also has pretended ; and they 
 would cut off the bodily voice and the outward word from our ears, 
 saying that preaching is nothing but a poor noise in the pulpit, also 
 that baptism is a mere sprinkling of water, and that in the Lord’s 
 Supper there is mere bread and wine. But what says the Lord 
 Christ? He says, He who believes in Me, and comes to Me, and 
 drinks at My hand, out of his belly shall flow rivers of living water. 
 What is here meant by belly, or body? It means that the Christian 
 shall be able bodily to counsel and help others. How can he do 
 this? O! the oral word can do more than you are worthy to see 
 and perceive. Where are the sectaries who say, the word can do 
 nothing? You hear that it is.a river which gives life. The oral 
 word is a living word; this they have never experienced ; but I 
 know it well, and have found it so in distress and temptation. 
 I feel that by the word life is given to me, as it is said in the Psalm 
 (cxix. 50): This is my comfort m my affliction ; for Thy word has 
 quickened me. A man will help me with a word, so that I feel 
 alive. Thus I too may counsel another with Christ’s word, and 
 give him to drink, so that he gains courage, and grows sound, nay, 
 is converted, if he lies in errour. 
 
 “Thus does our Lord Christ say of the oral word, that in a 
 Christian brother it shall be living water, so that, if a man believes, 
 he is already comforted and strengthened ; yet the godless boobies 
 would despise it, and say, it is an outward thing. That a sow 
 would know. But this word gives life. Note this, that if God's 
 word proceeds out of a believing mouth, the words are living, and can 
 - save man from death, can forgive sins, can raise to heaven ; and if 
 you believe them, you are comforted and strengthened ; for they are 
 rivers of life. Moreover, what is still more comfortable and greater, 
 a true Christian cannot preach wrongly; Christ will not let him err: 
 all that he teaches and says must be pure water ; they are living, 
 comforting words. And he who believes, let him be assured that he 
 will preach the articles of faith rightly ; he will not preach ill; as 
 is said in another place, He who believes in Christ, non dicet anathema 
 Jesum. Thus, if faith in the heart be sincere, the words will also be 
 profitable : for faith in the heart will not let us preach save what is 
 right and true. 
 
NOTE H. 941 
 
 “Therefore are we to hold the word of God in honour and high 
 esteem ; for it brings forth much fruit. And though it does not 
 this straightway in the rude and ungodly, it does so in the thirsty : 
 they who receive it overflow, and are quickened thereby with a 
 viver. Onthe other hand he who fails in this article, and does not 
 believe in Christ, must not think that he can preach or utter one 
 good word. Even if it be clear and shining, it is not this living 
 water. Hence it is of great moment that we should learn to know 
 Christ ; for then we shall not err: the same doctrine will give life 
 and comfort. Other doctrines are mere poison, are no drink, do not 
 quench thirst, but are dirty, stinking, muddy puddles. Thus God 
 says in the prophet Jeremiah (ii. 13) : My people have committed two 
 evils; they have forsaken Me, the Fountain of living waters, and hewn 
 them out cisterns, broken cisterns, that can hold no water.— 
 
 “Now the Jews were accustomed, in the Scriptures, to such 
 sayings about rivers of water: but John interprets it, and says, 
 He did not speak of natural water, but of the Spirit which belvevers 
 in Him were to receive-—Christ did not interpret the well or rivers of 
 water : but this was His meaning. The rivers are the Holy Ghost ; 
 and they who have received the Gospel and the Holy Ghost, can 
 comfort, instruct, warn, yea, benefit the whole world, and help to 
 the destruction of eternal death, and to the attainment of eternal 
 life.— 
 
 “And then follows, For the Holy Ghost was not yet. At the 
 time when Christ preacht, He promist the Holy Ghost; and 
 therefore the Holy Ghost was not yet. Not that He did not yet 
 exist essentially, in heaven ; but He was not yet in His manifesta- 
 tion and working. For this is the peculiar work and office of the 
 Holy Ghost, to manifest and glorify Christ, to preach and bear 
 witness of Him. This office did not yet exist, the office of glorifying 
 Christ ; that is, the preaching of the forgiveness of sins, and how 
 men shall be delivered from death, and have comfort and joy in 
 Christ, and how this belongs to us,—was at that time unheard and 
 unuttered. That salvation, blessedness, righteousness, joy, and life 
 were to be given to us by the man Christ, was not known. He 
 promises it here, and proclaims that in Him men are to believe, 
 and that whoso believes shall have what He promises. One must 
 not fall into such senseless thoughts as to suppose that the Holy 
 Ghost was only created after Christ’s resurrection from the dead : 
 
 Q 
 
249 NOTE H. 
 
 what is written here is, The Holy Ghost was not yet, that is, was 
 not in His office. It was still the time of the old sermon, and of 
 the Law, whereof we continually say and preach, that it is necessary 
 to distinguish between the sermon of the Gospel and that of the Law. 
 For when the law is preacht, it is a sermon that brings out sin: 
 it is a thirsty and sorry sermon: it makes hungry souls, terrified, 
 dismal, sorry hearts and consciences, which sigh after God’s grace. 
 This sermon continues until Christ is raised from the dead and 
 glorified ; and under it is thirst, poverty, want, and neither counsel 
 nor help. For then people say, Thou hast done this; thou hast left 
 this undone; therefore thou art given up to death, and under the 
 wrath of God: as we ourselves have experienced, who concerned 
 ourselves thereabout.—Such was the case in our Lord’s days. If 
 a sermon was good, it ran thus: Hewho wishes to be pious and blessed 
 must keep the Law. But how one could get to keep the Law, or how 
 those could be saved, who had not kept it, and could not boast of 
 any good works, no one knew: for the Holy Ghost was not yet 
 come ; Christ was not yet glorified.” 
 
 Well indeed did Luther know the power of God’s word, the 
 power which goes along with it when it is truly the sword of 
 the Spirit. He knew it, as he here tells us, from what he himself 
 had felt: in fact he could not have spoken of it as he does, except 
 from personal experience. He knew it also from the effect which 
 he had often seen it produce, when it issued with the power of the 
 Spirit from his own lips. So far too as any written words can yield 
 us a conception of that power, and realize the description he gives of 
 it, his do. As he himself has somewhere said of St Paul’s words, 
 they are not dead words, but living creatures, and have hands and 
 feet. It no longer surprises us that the man who wrote and spoke 
 thus, although no more than a poor monk, should have been mightier 
 than the Pope, and the Emperor to boot, with all their hosts eccle- 
 siastical and civil,—that the rivers of living water which issued 
 from him, should have swept half Germany, and in course of time 
 the chief part of northern Europe, out of the kingdom of darkness 
 into the region of evangelical light. No day in spring, when life 
 seems bursting from every bud, and gushing from every pore, is 
 fuller of life than his pages ; and if they are not without the strong 
 breezes of spring, these too have to bear their part in the work of 
 purification. The foregoing extract is taken, as has been stated, 
 
NOTE H. 243 
 
 a 
 
 from a course of homilies on three chapters of St John, which was 
 publisht by Aurifaber as a running Commentary. Most of his 
 exegetical works had a similar origin; the marks of which are 
 apparent in their vivid practical applications to the circumstances 
 and exigencies of the Church in his age. 
 
 Calvin’s Commentaries on the other hand, although they too are 
 almost entirely doctrinal and practical, taking little note of critical 
 and philologicat questions, keep much closer to the text, and make 
 it their one business to bring out the meaning of the words of Scrip- 
 ture with fulness and precision. This they do with the excellence 
 of a master richly endowed with the word of wisdom and with 
 the word of knowledge: and from the exemplary union of 
 a severe, masculine understanding with a profound insight 
 into the spiritual depths of the Scriptures, they are especially 
 calculated to be useful in counteracting the erroneous tendencies 
 of an age, when we seem about to be inundated with all that 
 is most fantastical and irrational in the exegetical mysticism of 
 the Fathers, and are bid to see divine power in allegorical cobwebs, 
 and heavenly life in artificial flowers. I do not mean to imply an 
 adoption or approval of all Calvin’s views, whether on doctrinal or 
 other questions. But we may happily owe much gratitude and love, 
 and the deepest intellectual obligations, to those whom at the same 
 time we may deem to be mistaken on certain points. Perhaps it 
 may be better for our frail human affections, that there is no one 
 who is not so: else I know not how we should be able to repress 
 that proneness to idolatry, which led men to the worship of heroes 
 in the Heathen world, and to the worship of saints in the corrupt 
 ages of the Christian. 
 
 In his exposition of the passage we have been considering in the 
 seventh Chapter of St John, Calvin of course takes the right, 
 spiritual view. He says of the promise that rivers of living water 
 shall flow out of him who believes in Christ, “ Docet hic Christus 
 plenam copiam sibi suppetere, qua nos ad satietatem reficiat. Est. 
 quidem satis dura in speciem metaphora, cum fluvios aquae vivae e 
 ventre fidelinum fluxuros esse dicit : sensus tamen minime dubius est, 
 quod nihil spiritualium bonorum unquam defuturum sit credentibus. 
 Aquam vivam nominat, cujus scaturigo nunquam arescit, nee desinit 
 continuus fluxus. /uvios plurali numero vocari_ interpretor 
 multiplices Spiritus gratias, quae ad spiritualem animae vitam 
 
244 NOTE H. 
 Ne 
 
 necessariae sunt. In summa hic tam perpetuitas donorum Spiritus, 
 quam affluentia nobis promittitur. Quidam de ventre credentium 
 aquas fluere intelligunt, cum is qui Spiritu donatus est partem ad 
 fratres suos derivat, ut mutua esse debet inter nos communicatio. 
 Sensus tamen mihi simplicior videtur, quod quisquis in Christum 
 credet fontem vitae quasi in se scaturientem habebit ; quemadmodum 
 supra dicebat Christus, Qui biberit ew aqua hac non sitiet unquam. 
 Nam cum ordinarius potus sitim nonnisi ad breve tempus restinguat, 
 Christus fide nos haurire dicit Spiritum, qui fons sit aquae salientis 
 in vitam aeternam. Neque tamen sic primo die fideles Christo 
 saturos esse docet, ut postea non esuriant neque sitiant : quin potius 
 Christi fruitio novum ejus desiderium accendit. Sed sensus est, 
 Spiritum instar vivi et semper irrigui fontis esse in credentibus ; 
 quemadmodum et Paulus (ad Rom. viii. 10) testatur ipsum esse in 
 nobis vitam, quamvis adhuc in reliquiis peccati mortis materiam 
 circumferamus. Et sane cum quisque pro fidei suae mensura 
 donorum Spiritus compos fiat, non potest in hac vita solida eorum 
 plenitudo constare. Verum sic fideles in fide proficiendo subinde 
 ad nova Spiritus incrementa aspirant, ut primitiae quibus imbuti 
 sunt illis ad vitae perpetuitatem sufficiant. Sed hinc etiam monemur 
 quam exiguus sit fidei nostrae modulus, cum vix guttatim in nobis 
 destillent Spiritus gratiae, quae instar fluminum profluerent, si 
 justum Christo locum daremus, hoc est, fides nos ejus capaces 
 redderet.” 
 
 And then he adds, on the words Wondum erat Spiritus: 
 “Scimus aeternum esse Spiritum : sed Evangelista illam Spiritus 
 gratiam quae post Christi resurrectionem effusa fuit in homines, 
 quamdiu sub humili servi forma versatus est Christus in mundo, » 
 palam exstitisse negat. Et comparative quidem loquitur, sicuti cum 
 opponitur Novum Testamentum Veteri. Deus Spiritum suum 
 fidelibus promittit, acsi nunquam eum Patribus dedisset. Jam tum 
 certe primitias Spiritus acceperant discipuli. Nam unde fides nisi a 
 Spiritu? Ergo non simpliciter negat evangelista gratiam 
 Spiritus ante Christi mortem piis fuisse exhibitam, sed nondum ita 
 illustrem et conspicuam tunc fuisse ut postea futura erat. Est 
 enim hoc praecipyum regni Christi decus, quod Spiritu suo 
 Ecclesiam gubernat. Atqui justam et quasi solennem regni sul 
 possessionem tune adiit, cum evectus est ad Patris dexteram. Non 
 mirum ergo si plenam Spiritus exhibitionem ad illud tempus 
 
NOTE H, 245 
 
 distulit. Superest tamen una quaestio: num hic visibiles Spiritus 
 gratias, an vero regenerationem intelligat, quae adoptionis est 
 fructus. Respondeo, in donis illis visibilibus tanquam in speculis 
 Spiritum apparuisse, qui adventu Christi promissus fuerat ; proprie 
 tamen hic agi de virtute Spiritus, qua renascimur in Christo, ac 
 efficimur novae creaturae. Quod ergo nune Christus ad Patris 
 dexteram gloriosus summaque imperii majestate praeditus sedet, nos 
 in terra imopes et jejuni ac prope inanes bonorum spiritualium 
 jacemus, tarditati et angustiis fidei nostrae imputandum est.” 
 
 It is surprising that, after this excellent exposition of our passage, 
 Beza should have departed from ‘his master’s interpretation, and 
 should have said in his note, “Quid Spiritum Sanctum vocet, eodem 
 versiculo exponitur, nempe visibilia illa dona, quae initio nascentis 
 Ecclesiae excellenter viguerunt, ut praedixerat Joel, i; et 
 petoveptx@s intelliguntur Spiritus Sancti appellatione, quod sint 
 ejus effecta, ut docet Apostolus, 1 Cor. xii. pene integro, et Act. xix. 
 2, et deinceps, et plurimis aliis locis.” It is true, if the 39th verse 
 stood alone, one might then be readier to suppose that the Spirit to 
 be received by believers in Christ after his glorification was intended 
 by the Evangelist to refer to the miraculous powers which we 
 read of as having been bestowed on the day of Pentecost ; although 
 even then the expression of €ueAAov AapPavew ot Ticted_vTes Ets 
 avTov, would seem to imply that the gift of the Spirit was to be 
 granted to all believers in Christ, and was to be coextensive 
 with the faith in him; which cannot be predicated of the 
 miraculous powers. But when we take this verse in conjunction 
 with our Lord’s declaration, which it is introduced to explain,—/f 
 any man thirst, let him come to Me and drink: he that believeth in 
 Me, out of his belly shall flow rivers of living water :—these words, it 
 seems to me, prove convincingly that the gift of the Spirit must be 
 something inward, manifesting itself indeed outwardly, but dwelling 
 in the heart and soul. Surely the rivers of living water flowing out 
 of the heart answer far better to the fruits of the Spirit enumerated 
 in that beautiful verse of the Epistle to the Galatians, than to the 
 gift of tongues, or the power of working miracles. 
 
 Cartwright on the other hand, in his Harmonia Hvangelicu,—an 
 able and pious book, though disfigured and hurt by its scholastic 
 form and technical subdivisions,—explains the “rivos et fontes 
 Spiritus Sancti,” to be “fontem remissionis peccatorum etc. fontem 
 
246 NOTE H. 
 
 eee ee a 
 
 justitiae, fontem sapientiae, foutem sanctitatis etc. denique summam 
 omnium bonorum ad vitam abundantiam, ut non sit necesse aliunde 
 quid petere quo suppleamus quod ab illo non suppeditatur.—Prae- 
 terea notandum est discrimen Legis et Evangelii, non substantia 
 Spiritus, sed in adjuncta mensura parciore et largiore ; guttatim olim, 
 quod nunc profluenter ; scintillatim olim, quod nunc per prunas ; 
 stellatim olim, quod nunc solis in modum, Siclus noster et cubitus 
 et spithama, Homer, Epha sunt sanctuarii, id est, duplum ejus 
 quod olim fuit.” By an unhappy expression indeed, into which 
 his technical phraseology leads him, he more than once calls these 
 gifts of the Spirit “ efectwm fidei';” which would seem to imply gross 
 errour concerning the nature and power of Faith, as though it 
 caused and produced, what it merely receives and appropriates. 
 Such errours have often prevailed, and have prepared the way ulti- 
 mately for the denial of all substantial reality in the objects of 
 Faith, converting religion, according to one view, into a product of 
 human feeling,—according to another, into a product of human 
 reason. This however is not Cartwright’s view: for he says, 
 “icut in solo Christo vitae aqua conclusa tenetur, ita sola fide 
 tanquam situla aut haustro inde petitur. Nullum est vas quo haec 
 aqua capiatur praeter fidem.” These words rightly express the 
 office of Faith ; which receives the seeds of grace from the Spirit, 
 and then brings forth the graces of a Christian life, rich in the fruit 
 of good works. But the notion that Faith itself, as a mere human 
 faculty, is the creative principle of all good, is so fascinating from its 
 tendency to magnify man’s heart and mind, that we need to keep 
 watch against every approach of it. 
 
 Hammond on this point is sensible, though he is never profound. 
 Indeed he professes “purposely to abstain from all doctrinal con- 
 clusions and deductions and definitions.” In his paraphrase he 
 thus renders our Lord’s words in the 38th verse: “He that 
 believeth in Me shall be like a spring of water, whose water by 
 conduits shall from within break forth in great abundance, that 
 is, being filled with the Spirit of Christ, shall not be able to con- 
 tain, but break forth into all Christian actions, and preach the 
 Gospel with all zeal.” Again, in his note on Acts i. 5, he says 
 that, ‘“‘beside the special uses of the Holy Ghost’s descending on 
 the Apostles, one common, constant use there was also, which 
 belonged to all Christians, not only Apostles (as appears by John 
 
NOTE H. 24 
 
 | 
 
 _- ———___— 
 
 vil. 39, where Christ mentions the Spirit, which not only the 
 Apostles, but believers in common, 7. e. all Christians, should 
 receive after His Ascension), the giving them strength to perform 
 what God now required of them.” Only in conformity with the 
 meagre theology, with which so great a body of our divines in his 
 days, and from thence downward, were infected, he almost seems to 
 limit the gift of the Holy Ghost to believers to that which they 
 receive at their Baptism; although his views of the baptismal gift 
 are of a much soberer cast than the air-blown phantoms which have 
 recently dazzled and bewildered so many. Both views however 
 appear to have this errour in common, that they both of them 
 concentrate and condense the operation of the Spirit into a single 
 magical moment, an electric transmuting flash, and comparatively 
 disregard His perpetual abiding influence and operation, whereby 
 He prompts and helps us in all our struggles against the principle 
 of evil within us and without. Again, in the Note on Acts il. 38, 
 Hammond asks concerning the gifts of the Holy Ghost promist by 
 St Peter to the new converts, “what gifts these were, whether 
 inward or outward? For both these are promist indefinitely to 
 believers. To the inward, that speech of Christ seems to pertain, 
 He that believeth on Me, out of his belly shali flow rwers of living 
 water; where, the belly denoting the heart or inward part of the 
 man, the flowing of the living water from thence denotes some effect 
 of the Holy Spirit’s descent upon and in the hearts of believers.— 
 What this inward gift is, appears in several places, wisdom (Acts 
 vi. 3), knowledge (1 Cor. xii. 8); and so likewise the assistances of 
 God's Spirit, joined with His word, enabling humble, sincere 
 Christians for the duties of Christian life, which are required of 
 them.—Now for the resolving of the query, what sort of gift is here 
 meant, the surest way will be, not so to define of either as to exclude 
 the other; not that both, and every branch of each should be poured 
 on each believer, but that they all should be scattered among them, 
 the inward by baptism or confirmation signed on all, and the outward 
 bestowed on some of them.” 
 
 In Bull’s Harmonia Apostolica there is a chapter, the 11th of 
 the second Dissertation, treating on the want of the Spirit under the 
 Law, and on the grant of the Spirit under what he calls the Evan- 
 gelical Covenant with Abraham. On our immediate question how- 
 ever he scarcely touches, taking no notice of our Lord’s declaration 
 
248 NOTE H. 
 
 cept Rt SS ee ee 
 
 that the coming of the Comforter must be subsequent to His 
 Ascension, and merely citing the passage we have been considering 
 (John vii. 38), without any reference to its contents. As to the 
 general worth of Bull's Treatise, which has been a good deal over- 
 praised, I shall have occasion to speak, God willing, in the notes on 
 ihe Victory of Faith. In the chapter on the gift of the Spirit, his 
 conclusions are not very satisfactorily establisht. He tries to make 
 out that the Covenant spoken of in the 29th and 30th chapters of 
 Deuteronomy is wholly distinct from that on Sinai, and identical 
 with the Gospel: but in so doing he passes over the marks which 
 prove it to be essentially and totally different from the Gospel, 
 namely, that it is a Covenant, that the blessings are promist on 
 certain conditions, so as to make it a Covenant of works, and that 
 the blessings themselves are mainly temporal. Wherefore Davison 
 has well observed in his fourth Discourse on Prophecy, when speak- 
 ing of this latter portion of the book of Deuteronomy, “that there 
 is a perfect conformity between the Law and the Prophecy of 
 Moses. The Law was founded on explicit temporal sanctions : his 
 prophecy dilates explicitly upon the temporal subject, the scheme of 
 earthly blessings and earthly evils. The prophecy indeed is no more 
 than a full and graphic exemplification of the actual sanctions of 
 the Law.” | 
 
 Again Bull applies the great prophecy of Jeremiah concerning the 
 outpouring of the Spirit to what he here terms “ the Moabite Cove- 
 nant;” whereas that prophecy, according to the very nature of 
 prophecy, speaks of that which was to be in times to come, not of a 
 Covenant which had been made long before. In fact it proves the 
 very reverse of that which it is adduced to prove; inasmuch as It 
 announces a future dispensation, which was to be wholly unlike the 
 past, in this respect more especially, that it was to be a dispensation 
 of the Spirit. 
 
 A further defect in this chapter, and one connected with the main 
 argument of Bull’s whole treatise, is the stress laid on the word 
 Foedus, or Covenant, by which Sua0yK7, When applied to the Gospel, 
 has been so inappropriately and unfortunately rendered. For every 
 scholar knows that $:a92}x7) is a word of much more extensive signi- 
 fication than covenant,—which in Greek would rather be exprest by 
 ovv0y Kk y,—and that it corresponds more nearly to disposition or 
 dispensation, embracing testamentary dispositions, and all others, 
 
NOTE H. 249 
 
 EE ie arth a ee RT i mee om 
 without implying any kind of reciprocity or condition, which is 
 necessarily involved in a covenant. Hence St Paul, in his Epistle 
 to the Galatians, strongly urges the difference between the Covenant 
 of the Law,—The man that doeth these things shall live in them,— 
 and the free dispensation of Grace, by promise, ef erayyeXias, 
 without a mediator, as coming solely from One, that is, God. Yet 
 in this very passage, where St Paul is expressly denying that the 
 evangelical dispensation is a covenant, SuaOxjxn is twice rendered a 
 covenant, in vv. 15. 17. Nor is this a mere verbal errour. Long 
 trains of reasoning have been grounded upon it ; and it has sadly 
 obscured the perception of the freedom of the Gospel. 
 
 With regard to our present question Bull says, that the Spirit 
 was given under the Law, but not through the Law, and that under 
 the Law He was given “parce admodum et restricte, sub Evangelio 
 largiter atque effusissime.” But, when he comes to the manuer of 
 this abundant outpouring, he too dwells chiefly on the miraculous 
 operations of the Spirit, even saying that St Paul makes use of this 
 argument, “argumento plane apodictico,” to establish his doctrine of 
 Justification by Faith, without the works of the Mosaic Law. By a 
 strange mistake in the New Oxford Translation, Bull’s words, 
 “Apostolum alicubi doctrinam suam—stabilitum ire, etc.” are 
 rendered, “ The Apostle aways endeavours to establish his doctrine 
 of Justification by Faith,—by those conspicuous gifts of the Spirit, 
 which ever followed faith in the Gospel”* (p. 140). Anything so 
 
 *If always in this passage is meant to represent alicubi, the blunder is so 
 gross, that one is tempted to suppose the Translator must have had some 
 other word in the text before him. But the fact, and the context,—in 
 which only one passage of St Paul is adduced,—seem to preclude such a - 
 supposition ; and if I may judge from the few sentences in this one chapter, 
 in which I have compared the translation with the original, no marks of 
 ignorance in it need surprise us. For instance, where Bull says that the 
 Spirit was given under the Law, but not through the Law, ‘‘quippe haec 
 gratia mutuo erat accepta ac sumpta de gratia Evangelica,” that is, “*inas- 
 much as this grace was borrowed and taken (by a sort of anticipation) from 
 the grace of the Gospel,” the translation gives, ‘‘since this grace was 
 mutually given and received as derived from the grace of the Gospel alDs 
 138); making utter nonsense of the passage ;—for how can divine grace be 
 mutually given and received? we cannot give it to God; nor can God receive 
 it from us :—and shewing that the Translator is ignorant of the idiomatic use ~ 
 of mutuo with accipere and dare. A few lines further on, where Bull states 
 that, under the Old Covenant, God gave the grace of His Spirit ‘‘ parce 
 
250 NOTE H. 
 
 utterly contrary to the fact Bull could not say: he did not write 
 semper, always, but alicubi, somewhere: and he refers to a single 
 instance, Gal. iii, 2: which however no way bears him out. For St 
 Paul there is not using an argument to prove the truth of his 
 doctrine, but appealing to a fact in order to stir his readers. Nor is 
 there any ground for supposing that the gift of the Spirit to the 
 Galatians had conveyed any miraculous power to them : but it con- 
 veyed what was far more precious, a power which, as he says two 
 verses after, enabled them to suffer many things for the sake of the 
 Gospel, and which made them receive him as an angel of God, and 
 filled them with dlessedness. It is a curious instance how a prepos- 
 session will blind a man, that a candid, laborious, thoughtful writer 
 like Bishop Bull, though thoroughly familiar with the Epistles to 
 the Galatians and to the Romans, should have persuaded himself 
 that the miraculous outward gifts of the Spirit are the clenching 
 argument, “argumentum plane apodicticum,” by which St Paul 
 demonstrates the truth of his doctrine concerning Justification by 
 Faith. To so few is it given to see anything, except what they are 
 looking for. Nevertheless in this very chapter Bull recognises the 
 
 admodum et restricte,” the Translator says that He gave it “‘in small and 
 moderate portions ;” where it is plain that he did not know the meaning of so 
 common a word as admodum, but fancied it was somehow equivalent to 
 moderate. Again, where Bull says that, though there is no promise of the 
 Holy Spirit in the Law, we often read of the Holy Spirit, as being promist 
 and obtained, ‘‘in Hagiographis et Scriptis propheticis, quae nomine Legis et. 
 Veteris Testamenti laxius sumpto non raro veniunt,” the Translator renders 
 these words thus: ‘‘for in the Holy Scriptures which go under the general 
 name of the Old Testament, &c.” That is to say, not knowing how the name 
 ayioypapor was applied to designate those books of the Old Testament, 
 which were not comprehended under the name of the Law and the Prophets, 
 he fancied in Hagiographis meant in the Holy Scriptures; and was not even 
 startled out of his fancy by seeing his author mention the Scripta prophetica 
 along with them, as distinct from them, but quietly omitted these words ; 
 and then, being puzzled to find out the gist of the next clause, he resolved to 
 leave out half the words, and cut it down to quae nomine Veteris Testamenti 
 veniunt, rendering it utterly unmeaning. These blunders pickt out of about 
 a dozen sentences, in which I have been led to examine the translation, may 
 be attributable to the former Translator; but the Editor, who professes to 
 have ‘‘revised it very carefully,” ought to have corrected them. Else, if 
 those sentences are any sample of the work, it would have been better to leave 
 Bishop Bull in his old Latin dress, where his words have a meaning, and 
 well express what he intended. 
 
NOTE H. 251 
 
 See eee 
 
 moral working of the Spirit as the great blessing which He confers 
 upon mankind : “ Absque enim divina illa ac potente Spiritus Sancti 
 vi atque efficacia fieri omnino non potest, ut quis a vitiis purgetur, 
 aut a dominatrice vi ac tyrannide peccati liberetur, nedum ut ad 
 egregiam illam sanctitatem, ad opera illa vere heroica, quae tanto 
 praemio, quantum est aecternae vitae donum, aliquatenus conveniant, 
 alacri constantique animo feratur.”* He further recognises that, in 
 this very respect, although some persons under the Law had been 
 favoured with high gifts of the Spirit, yet “paucis istis sub Lege 
 evaserunt quamplurimi sub Evangelio donis Spiritus Sancti atque 
 admirabili vitae sanctitate pares, imo longe superiores.” Indeed, if 
 such supernatural powers, as that of working miracles, and that of 
 prophecy, were the highest gifts of the Spirit, we should be forced 
 to confess that He was given far more abundantly to the Jewish 
 Church, than he ever has been to the Christian since the age of the 
 Apostles : and this of itself would be argumentum plane apodicti- 
 cum, though only cumulative over and above many others, to prove 
 that the rivers of living water promist by our Lord to faith are the 
 inward gifts of the Spirit, not the outward. 
 
 Many divines of this age were indeed led by their dislike of the 
 Puritans and the Sectaries to look with jealousy and disfavour on all 
 assertions of spiritual influences. This however was not the case 
 with Bull, although his writings are a good deal tinged with the 
 Arminianism, which in his days had become the prevalent doctrine 
 in our Church. In his third Discourse he gives a clear and judicious 
 account of the workings of the Spirit: and these Discourses, which 
 were publisht along with his Sermons after his death, must be taken 
 
 * The latter half of this sentence also is very poorly rendered in the Oxford 
 Translation: ‘‘ Without the—power—of the Spirit, no man can be freed 
 from his lusts,—fur less be excited with any constant cheerfulness to those truly 
 heroic actions which are in some degree suitable to so great a reward as eternal 
 life.” Here the words ad egreyiam illam sanctitatem are entirely omitted, 
 though they are requisite, both as denoting the great work of the Spirit, and 
 because without them it becomes ambiguous what the opera vere heroica are 
 meant to be. Nor is alacri constantique animo a hendyadys, corresponding to 
 ‘constant cheerfulness :” each of the two words is important; and they 
 would be better rendered “‘ with alacrity and perseverance.” Alas, it would 
 seem as though the spirit which led scholars to strive after truth and 
 accuracy even in the minutest things, alucré constantique animo, were almost 
 extinct. 
 
252 NOTE H. 
 
 to express the opinions which he held in the latter part of his life, 
 when his wisdom was the maturest, and the heats of controversy 
 were allayed. 
 
 Very different from the tenour of this Dzscourse is South’s 
 Sermon on the Comforter (Vel. v1. Serm. xxix), in which this hard 
 logician aud unsparing polemic will hardly admit any direct opera- 
 tion of the Spirit, since the miraculous ones in the days of the 
 Apostles ; except indeed the restoration of Charles the Second. Of 
 this he says, that “the Holy Ghost must be acknowledged the cause 
 of this great transaction ;” and that he “knows no argument from 
 metaphysics or natural philosophy, that to his reason proves the 
 existence of a Deity more fully, than the consideration of this 
 prodigious revolution.” An age of weakness and darkness was 
 coming over our Church, when one of her ablest teachers could 
 speak thus concerning the operation of the Comforter. 
 
 Scarcely less strange is it to find Stillingfleet preaching a Sermon, 
 the 9th in his first Volume, on this very verse of St John,—But this 
 spake He of the Spirit, which they that believe in Him should receive ; 
 for the Holy Ghost was not yet given, because that Jesus was not yet 
 glorified ;—and interpreting these words as referring to “the 
 effusion of the Spirit under the times of the Gospel ; by which (he 
 says) we mean those extraordinary gifts and abilities, which the 
 Apostles had after the Holy Ghost is said to descend upon them.— 
 The two most remarkable, which do comprehend under them most 
 of the rest, are the power of working miracles, whether in healing 
 diseases, or any other way, and the gift of tongues, either in speak- 
 ing or interpreting: they who will acknowledge that the Apostles 
 had these, will not have:reason to question any of the rest.” Here- 
 by, he argues, according to prophecy, the Spirit was poured out upon 
 all flesh. “These rivers of waters—soon overflowed the Christian 
 Church in other parts of the world. The sound of that rushiny 
 mighty wind was soon heard in the most distant places ; and the fury 
 tongues inflamed the hearts of many who never saw them. These 
 gifts being propagated into other Churches, many other tongues 
 were kindled from them, as we see how much this gift of tongues 
 obtained in the Church of Corinth: and so in the History of the 
 Acts of the Apostles we find after this day how the Holy Ghost fell 
 upon them that believed, and what mighty signs and wonders were 
 done by them.” He then broaches a notion, which has been wrought 
 
NOTE H. 253 
 
 out elaborately by Warburton and others since. After quoting 
 Isaiah xliv. 3, and xli. 18, he says, “ These are some of the lofty 
 expressions whereby the courtly Prophet,’—he was preaching at 
 Whitehall,——“ sets forth the great promise of the Spirit ; none better 
 befitting the mighty advantages the Church of God hath ever since 
 enjoyed by the pouring out of the Spirit. For the fountain was 
 opened in the Apostles; but the streams of those rivers of living 
 water have run down to our age,—preserved pure and unmixt in 
 that sacred doctrine contained in the Holy Scripture.” Yet the 
 rivers of living water, of which our Lord speaks, are not those which 
 are to run down to believers ; they are to spring out of them, out of 
 the heart of every believer. Stillingfleet does not deny the inward 
 working of the Spirit of sanctification : nay, a few words occur here 
 and there, implying a sort of recognition of it. Indeed no honest 
 man could be a minister of our Church, and use our Liturgy, who 
 was conscious that he did not believe in the continual working of 
 the Holy Ghost, not merely through the inspired Scriptures, but 
 immediately, both in the sacraments, and in governing and sancti- 
 fying the whole body of the Church, in comforting and exalting 
 believers, in renewing them daily, and in enabling them to do such 
 things as shall please God. He who disbelieved these propositions, 
 and yet officiated in our church-services, would be lying to God. To 
 many hearts however such words do not come home with any living 
 force. They have no deep feeling of the want implied in them, no 
 conception of the only manner in which that want can be relieved : 
 and one way in which this manifests itself, is, that, when such 
 persons have to preach on Whitsunday, their whole sermon will be 
 on the miraculous works of the Spirit, which, pertaining to long- 
 past ages, are merely matters of historical belief. How far this 
 may have been the case with Stillingfleet, it would be presumption 
 to pronounce, unless upon a careful examination of the wide circle of 
 his writings: but it is somewhat remarkable that two other Whit- 
 sunday Sermons of his,—on St Paul’s declaration (1 Cor. ii. 4) that 
 his preaching had not been with enticing words of man’s wisdom, but 
 in demonstration of the Spirit and of power,—are little else than an 
 expansion of a part of the argument in the one before referred to, 
 their object being to prove that “ the demonstration of the Spirit and 
 of Power, or the wonderful gifts of the Holy Ghost (that is, the gift 
 of tongues and the power of miracles) shewed that the Gospel came 
 
254 NOTE H. 
 MER Nir reir erie ORR ees ae 
 
 from God.” Even these few words of Calvin should have taught 
 him to interpret St Paul’s expression better: “ plerique ad miracula 
 restringunt ; ego autem latius accipio, nempe pro manu Dei potenter 
 ge modis omnibus per Apostolum exserente ;” namely by the various 
 workings of the Spirit spoken of in the twelfth and fourteenth 
 chapters of the same Epistle, and among the rest by the spiritual 
 conviction described in xiv. 24, 25. 
 
 In many of our divines, both of this age, as has been observed 
 already, and subsequently, the reluctance to recognise spiritual in- 
 fluences was aggravated by their repugnance to the parties that made 
 the chief pretensions thereto. This, however, was not the case with 
 Stillingfleet, whose disposition toward the Puritans was conciliatory. 
 His narrow views concerning the operations of the Spirit are the 
 result of that Arminian scheme of doctrine, which had gained much 
 ground in our Church prior to the Civil Wars, and which, after the 
 expulsion of the bulk of its opponents by the Act of Uniformity, 
 became almost exclusively predominant. or, since every truth 
 has a contiguous errour, men have perpetually overrun the boundary 
 between them, from their fondness both for exalting their own con- 
 victions, and for depreciating those of their opponents: and thus, 
 while Calvinism has been too prone to lapse into Antinomian and 
 Manichean exaggerations, Arminianism has always had a Pelagian 
 tendency, and been apt to reduce the work of the Spirit to a mini- 
 mum, to a single initiative act,—be it with reference to individuals, 
 at their baptism, or, in their ministerial capacity, at their ordination, 
 —or, with reference to the whole Church, in the miracles wrought 
 at its foundation. This is analogous to the mechanical systems of 
 philosophy, which are unwilling to admit any divine agency in the 
 physical universe, except at the Creation. Stillingfleet however 
 belonged to the age of our great divines, and stood in the foremost 
 rank of them: and among those immediately around him were 
 several men, who, while they kept aloof from Calvinism, wrote with 
 full acknowledgement of our continual need of divine grace, and of 
 the sanctifying work of the Spirit. 
 
 Pearson, for instance, does so in the latter part of his treatise on 
 the eighth Article of the Creed. So does Barrow, with his charac- 
 teristic power and exhaustive fulness of thought and language in his 
 Exposition of the Creed (which part recurs in the same words in his 
 34th Sermon on the Creed), and in his admirable Whitsunday 
 
NOTE H. 255 
 
 Sermon, Of the Gift of the Holy Ghost. In the Sermon on the 
 Creed indeed he seems to restrict the promise in the 7th Chapter of 
 St John to the miraculous gifts ; but at the end of his Whitsunday 
 Sermon he applies it as a promise “to impart this living stream to 
 every one that thirsteth after it.” The Whitsunday Sermon is a 
 solid ingot of gold, too massy to be transferred to this Note. 
 Therefore, recommending the reader to seek it in its place, I will 
 quote a passage from the Exposition of the Creed, which well sets 
 forth what the gift of the Holy Ghost, as the peculiar blessing of 
 the Christian dispensation, was, and how it was indeed expedient 
 that Christ should go away, to the end that the Comforter should 
 come. “ We are naturally void of those good dispositions of under- 
 standing, of will, of affection, which are necessary to make us any- 
 wise acceptable to God, fit to serve and please Him, capable of 
 any favour from Him, of any true happiness in ourselves: 
 our minds, I say, are blind and stupid, ignorant and prone 
 to errour, especially in things supernatural,—our wills stubborn 
 and froward, vain and unstable, inclining to evil, and averse 
 from what is most truly good, our affections very irregular and 
 unsettled ;—to remove which bad dispositions, inconsistent with 
 God’s friendship and favour,—and to beget those contrary to them, 
 the knowledge and belief of divine truth, a love of and willing com- 
 pliance with goodness, a well-composed, orderly, and steady frame 
 of spirit,—God in mercy hath appointed the Holy Spirit ; who, first 
 opening our hearts, so as to let in and apprehend the light of divine 
 truth propounded to us, then by representation of proper arguments 
 persuading us to embrace it, begets divine knowledge and faith in 
 our minds (which is the work of illumination and instruction, the 
 first part of His office), then by continual impressions bends our 
 inclinations and mollifies our hearts and subdues our affections to a 
 willing compliance with, a cheerful complacence in that which is 
 good and pleasing to God; so begetting all pious and virtuous 
 inclinations in us, reverence to God, charity to men, sobriety and 
 purity and the rest of those amiable and heavenly virtues (which 
 is the work of sanctification, another great part of His office) : 
 both which together (illumination of our mind, sanctification of our 
 will and affections), do constitute that work, which is styled the 
 Regeneration, Renovation, Vivification, New-creation, Resurrection of a 
 man, putting off the old, putting on the new man; the faculties of our 
 
256 a aNVO TLE. 
 bp ee 
 
 souls being so much changed, and we made, as it were, other men 
 thereby, able and apt to do that, to which before we were altogether 
 indisposed and unfit. Neither only doth He alter and constitute 
 our dispositions, but He directs and governs our actions, leading and 
 moving us in the ways of obedience to God’s will and law. As we 
 live by Him (have a new spiritual life implanted in us), so we walk 
 by Him, by His continual guidance and assistance. He reclaims us 
 from sin and errour, supports and strengthens us in temptation, 
 advises, excites, encourages us to works of virtue and piety : particu- 
 larly He guides and quickens us in devotion, shewing us what we 
 should ask, raising in us holy desires and comfortable hopes thereof, 
 disposmg us to approach God with fit dispositions of love and 
 reverence and humble confidence. It is also a notable part of the 
 Holy Spirit’s office to comfort and sustain us, as in all our religious 
 practice, so particularly in our doubts, difficulties, distresses, and 
 afflictions, to beget joy, peace, and satisfaction in us, in all our doings 
 and all our sufferings ; whence He has the title of Comforter. It is 
 also a great part thereof to assure us of God’s love and favour, that 
 we are His children, and to confirm us in the hopes of our everlast- 
 ing inheritance. We, feeling ourselves to live by Him, to love God 
 and goodness, to desire and delight in pleasing God, are thereby 
 raised to hope God loves and favours us, and that He, having by so 
 authentic a seal ratified His word and promise, having already 
 bestowed so sure a pledge, so precious an earnest, so plentiful first- 
 fruits, will not fail to make good the remainder designed and promist 
 us of everlasting joy and bliss. Lastly, the Holy Ghost doth 
 sntercede for us with God, is our Advocate and Assistant in pre- 
 senting our supplications, and procuring our good: He eries in 
 us, He pleads for us to God; whence He is peculiarly called 
 TapaxAnrtos, that is, One who is called in by His good word or 
 countenance to aid him whose cause is to be examined, or whose 
 petition is to be considered. To which things I may add, that the 
 Holy Ghost is designed to be as it were the soul, which informs, 
 enlivens, and actuates the whole body of the Church, connecting and 
 containing together the members thereof in spiritual union, life, and 
 motion, especially quickening and moving the principal members, 
 the governors and pastors thereof, constituting them in their func- 
 tion, qualifying them for the discharge thereof, guiding and assisting 
 
 them therein.” 
 
NOTE H, 257 
 
 ——— 
 
 In Beveridge we already see the marks of an intellectually feebler 
 age: but he was a learned and pious man ; and having those graces 
 in himself, which none can have except through the Spirit of God, 
 he knew how great our need of the Spirit is, how great the blessings 
 which believers receive from Him. Indeed his views of doctrine in 
 early life were a good deal influenced by the Calvinism, which at 
 that time, under the Protectorate, was on the ascendant: hence his 
 Sermons have much more spiritual life in them, than those of most 
 of his contemporaries. On the sanctifying work of the Spirit he 
 often speaks in them ; for instance in the 12th, on the Sacerdotul 
 Benediction in the name of the Trinity, and in the 28rd, on a 
 Spiritual Life the Characteristic of a Christian. In the latter he 
 rightly applies our Lord’s promise of the rivers of living water to all 
 believers ; although even here he almost confines the communion of 
 the Spirit to that which is to be obtained in the public ministrations 
 of the Church. 
 
 Nor was it possible for good Bishop Wilson to omit or slur over 
 this cardinal doctrine. He says well and plainly, after his manner, 
 in his 22nd Sermon, “It would be no blessing for men to be con- 
 vinced of the truth of the Christian religion by considering the 
 miraculous powers of the Holy Ghost, by which it was first establisht, 
 unless they afterwards live answerable to what that religion requires 
 of them, which they cannot possibly do without the continual grace 
 and assistance of that same Holy Spirit.” And again, “God, for 
 Christ’s sake, has given us the earnest of His Spirit in Baptism,” to 
 the end that we may live under the continual governance of the 
 Spirit, and may bring forth the fruits of the Spirit. How much 
 fierce controversy would have been avoided, how much would the 
 peace of the Church have been promoted, if the baptismal gift had 
 always been spoken of in this sober, well-weighed language. 
 
 Baxter’s exposition of the subject we are considering, in his Life 
 of Faith (P. ut. ¢. 11.) is simple, clear, and sound. “The most 
 excellent measure of the Spirit given by Christ after His Ascension 
 to the Gospel Church is to be distinguisht from that which was 
 before communicated ; and this Spirit of Christ is it which our 
 Christian faith hath special respect to. Without the Spirit of God, 
 as the perfective principle, Nature would not have been Nature: 
 Gen. i. 2. All things would not have been good, and very good, but 
 
 by the communication of goodness: and without somewhat of that 
 R 
 
258 NOTE H. 
 
 Spirit there would be no moral goodness in any of mankind : with- 
 out some special operations of that Spirit, the godly before Christ’s 
 coming in the flesh would not have been godly, nor in any present 
 capacity of glory. Therefore there was some gift of the Spirit before. 
 But yet there was an eminent gift of the Spirit proper to the Gospel 
 times, which the former ages did not know ; which is so much above 
 the former gift, that it is sufficient to prove the verity of Christ. 
 For first, there was use for the special attestation of the Father, by 
 way of power, by miracles and His Resurrection, to own His Son. 
 Secondly, the Wisdom and Word of God Incarnate must needs bring 
 a special measure of wisdom to His disciples, and therefore give a 
 greater measure of the Spirit for illumination. Thirdly, the design 
 of redemption being the revelation of the love of God, and the re- 
 covery of our love to Him, there must needs be a special measure of 
 the Spirit of love shed abroad upon our hearts. And in all these 
 three respects the Spirit was accordingly communicated. 
 
 “ But was it not the Spirit of Christ, which was in the prophets 
 and in all the godly before Christ’s coming? The Spirit of Christ 
 is either that measure of the Spirit, which was given after the first 
 Covenant of Grace, as it differeth from the state of man in innocency, 
 and from the state of man in his apostasy and condemnation: and 
 thus it was the Spirit of Christ which was then given, so far as 
 it was the Covenant and Grace of Christ, by which men were then 
 saved. But there was a fuller Covenant to be made after His 
 coming, and a fuller measure of grace to be given, and a full 
 attestation of God for the establishment and promulgation of this 
 Covenant, and accordingly a fuller and special gift of the Spirit. 
 And this is called the Spirit of Christ, in the peculiar Gospel 
 sense. 
 
 “ How is it said that the Holy Ghost was not yet given, because 
 Christ was not yet glorified? It is meant of the special measure of 
 the Spirit, which was to be Christ’s special Witness and Agent in 
 the world. They had before that measure of true grace, which was 
 necessary to the salvation of believers, before the Incarnation and 
 Resurrection of Christ; which was the Spirit of Christ, as the light 
 before sunrising is the light of the sun: and if they died in that case, 
 they would have been saved. But they had not the signal Spirit 
 of the Gospel, settled and resident with them, but only some little 
 taste of it, for casting out devils, and for cures, at that time when 
 
NOTE H, 259 
 
 Christ sent them by a special mission to preach, and gave them a 
 sudden special gift.-— 
 
 “And as such gifts of the Spirit were given to the Apostles as 
 their office required, so those sanctifying graces, or that spiritual 
 life, light, and love, are given by it to all true Christians, which 
 their calling and salvation doth require. By all this it appeareth 
 that the Holy Ghost is both Christ’s great Witness, objectively 
 in the world, by which He is owned of God, and proved to be true, 
 and also His Advocate or great Agent in the Church, both to indite 
 the Scriptures, and to sanctify souls. So that no man can be a 
 Christian indeed, without these three, the objective witness of the 
 Spirit to the truth of Christ, the Gospel taught by the Spirit in the 
 Apostles, and the quickening, illuminating, and sanctifying work of 
 the Spirit upon his soul.” 
 
 In the Dissertation with which Lightfoot closes his Horae 
 Hebraicae, he illustrates the declaration, Ovrw yap qv IIvetpa 
 aywv, by the Jewish tradition concerning the cessation of 
 prophecy. “ Defuerunt, (inquiunt Hierosolymitani, Taanith fol. 
 56. 1.) res quinque sub Templo secundo, quae adfuerunt primo : 
 Ignis de coelo, Arca, Urim et Thummim, Oleum unctionis, et 
 Spiritus Sanctus, vel Spiritus Prophetiae. De Spiritu Prophetiae 
 haec etiam Babylonici, Sotah, fol. 24. 2. “A morte Prophetarum 
 posteriorum, Haggaei, Zachariae, et Malachiae cessavit ab Israele 
 Spiritus Sanctus.” In prima quidem generatione a reditu e 
 Babylone viguisse dotem propheticam testantur satis isti Prophetae. 
 —At extincta ista generatione evanuit etiam donum Prophetiae, 
 nec apparuit amplius ante auroram Evangelii. Huc spectant illa 
 Joann, vit. 39. Ovrw jv Iveta dyvov, Actor. xtx. 2.’ AXX? 
 ov’ ef Ivetua ayidv ear nKkotoapev.”—* Qnae verba (he says in 
 his Chronica Temporum) veram et commiuniter apud Judaeos 
 receptam opinionem respiciunt; viz. a morte Ezrae, Haggat, 
 Zachariae, et Malachiae, Spiritum Sanctum ab Israelitis ablatum: 
 JSuchasin, fol. 15. Porro restitutum fuisse se inaudivisse negant.” 
 
 Matthew Henry’s note on our passage has the genial freshness 
 and the richness in scriptural illustration which characterize his 
 excellent Commentary. 
 
 Whitby points out the connexion between our Lord’s language, 
 and the ceremonies of the day on which he was speaking: and 
 he refers to the prophecy of Zechariah (xiv. 8), that living waters 
 
260 NOTE #. 
 
 shall go out from Jerusalem. He also says rightly, “ that Christ 
 here speaks of the internal gifts of the Spirit.” But his specification 
 of these internal gifts is less satisfactory: “those of prophecy, 
 tongues, of wisdom, and the knowledge of all mysteries.” 
 
 During the eighteenth century Theology in our Church, as indeed 
 in every branch of the whole Church, stood so low, partaking in the 
 intellectual and moral degeneracy of the age, that from few divines 
 of that period are we likely to gain much insight into the deeper 
 mysteries of our faith, unless it be from those who were rejected and 
 despised by the popular voice. Least of all are we likely to gain such 
 concerning the operations of the Spirit. For the views of doctrine, 
 
 -which we have already found in some of the leading writers of the 
 seventeenth century, became more and more generally diffused, 
 being in unison with the fashionable material philosophy, and with 
 the self-sufficiency which characterized the nations at the head of the 
 civilization of Europe. Thus in time we sank into such a state, that 
 Coleridge says, with too much justice (Remains, 1v. 118), the holy 
 festival of Whitsunday almost “ became unmeaning, as the clergy 
 had become generally Arminian, and interpreted the descent of the 
 Spirit as the gift of miracles, and of miraculous infallibility by 
 inspiration.” The aptness to adopt this interpretation, we have 
 seen, existed in all ages of the Church, inasmuch as it springs 
 from the common tendency of human nature to desire a sign, some- 
 thing new and startling, that may stimulate and gratify the love 
 of novelty, without disturbing the conscience, or calling for an 
 exertion of the will.. But in proportion as the understanding and 
 common sense of mankind set themselves up more and more to try and 
 judge the mysteries of faith, this aptness grew more predominant. 
 
 Waterland, who among the theologians of his time is the most 
 powerful champion of the true faith, hardly toucht, save incidentally 
 on the operations of the Spirit (see vol. m. p. 115, v. p. 45). His 
 creat task was to assert the divine Personality of the Word against 
 the Arian and Socinian impugners of the truth. Among his 
 posthumous Sermons however there is one, the 26th, on the Nature 
 and manner in which the Holy Spirit may be supposed to operate 
 upon us, and the Marks and Tokens of such Operation, which shews 
 his usual clearness and sobriety of judgment, correcting excesses on 
 the side of too much, without falling into equaily injurious excesses 
 on the side of too little. 
 
NOTE H. 261 
 
 But the Comforter was to abide with Christ’s Church for ever. 
 Hence it has repeatedly been seen that, when He was forgotten, and 
 His abiding presence and influence were almost denied, by those 
 who occupied the chief places in the outward Church, He has 
 manifested Himself to others, who, as of old, have been mockt, and 
 said to have been full of new wine, nay, have been persecuted, and 
 even cast out from the outward communion of the Church. This, 
 which had happened often before, happened again in the last 
 century. The men who were awakened to a deeper consciousness 
 that there can be no Christian life in the soul, except through the 
 operation of the Spirit, were, some of them, led or driven to secede 
 from our Church, while others had to endure reproach and scorn 
 within it. On the other hand the dominant prosaic Rationalism laid 
 down that all manner of enthusiasm must needs be foolish and 
 mischievous. One of our bishops wrote a book against enthusiasm, 
 as a quality fit only for Papists and Methodists: it would have been 
 difficult to pronounce a severer sentence against our Church. Nor 
 was the book of such a kind that it could be of use to the persons 
 against whom it was written : for it evinced no sympathy with the 
 deep feelings and wants and consciousnesses which were venting 
 themselves even in their most offensive absurdities, no insight into 
 the manifold causes which help to delude them, no desire to separate 
 the wheat and preserve it from the conflagration of the tares, no 
 recognition of that which was holy and just and true in their zeal, 
 their energy, and their devotion. Folly and fraud were the author’s 
 _ Summary sentence ; and with these two words, blind as the hang- 
 man’s rope, he strung together the puppets of straw, that he called ° 
 by the names of Wesley and Whitfield and Zinzendorf, along with 
 others under the denomination of St Anthony, St Francis, St 
 Ignatius, and St. Teresa. 
 
 Another bishop, one of the ablest and most learned men of his 
 day, took upon him to define what a reasonable person may believe 
 concerning the Doctrine of Grace. It is a proof of the fascination 
 which lies in a celebrated name, that Warburton’s work has been 
 highly extolled, even by such a man as Reginald Heber, who says of 
 it, in his Bampton Lectures, that it “must ever be accounted, so far 
 as its subject extends, in the number of those works, which are the 
 property of every age and country, and of which, though succeeding 
 critics may detect the human blemishes, the vigour and originality 
 
262 NOTE H. 
 
 will remain, perhaps, unrivaled” {p. 12). For my own part, few 
 books have pained or disgusted me more than this virulent polemical 
 pamphlet, wherein, as so often in Warburton’s writings, club- 
 law is the order of the day, and one fierce blow after another is 
 poured down on the unfortunate victims of his wrath. The very 
 title of the book betokens its character: The Doctrine of Grace ; 
 or the Office and Operations of the Holy Spirit vindicated from the 
 Insults of Infidelity and the Abuses of Fanaticism. A man who sat 
 down to write, with the feelings here exprest uppermost in his mind, 
 could never write intelligently coucerning the workings of the 
 Spirit: indeed one may justly say of this Doctrine of Grace, that it 
 is utterly graceless.. Of course it is clever: Warburton’s wildest 
 extravagances are so: but doctrinally it is of very little value. The 
 promise that the Comforter should abide with us for ever is said to 
 have been eminently fulfilled, so far as He is the Spirit of Truth, 
 by “His constant abode and supreme illumination in the sacred 
 Seriptures of the New Testament” (s. 1.¢.5). It is admitted indeed 
 parenthetically that “ His ordinary influence occasionally assists the 
 faithful of all ages :” but this He did under the Old Covenant: nor 
 is there any recognition of the fundamental truth, that Vo man can 
 say that Jesus is the Lord, but by the Holy Ghost. On the other hand 
 the Comforter, “as the Purifier of the will,” is said to abide with the 
 Church for ever, in that “the virtue of Charity is to accompany the 
 Christian Church throughout all its stages here on earth” (8. I1. ©. 2): 
 that is to say, the Holy Ghost is “to do His perfect work in the 
 enlargement of the heart by universal benevolence :” and while the 
 other graces of the Spirit are overlookt,—as if they no longer be- 
 longed to a Christian life, or as if they could spring up without His 
 influence,—Charity itself, or, “ universal benevolence,” with which it 
 is identified, is so represented as if its chief and most precious fruit 
 had been the Toleration Act. At the same time the tone of the 
 pamphlet shews that, if its author had been born in the twelfth 
 century, no man would have been more zealous in kindling fires to 
 consume the Waldenses. . 
 So strange was the prevailing ignorance concerning the elementary 
 truths of Christianity, that we find the most learned of our prelates 
 assigning the following reasons why the extraordinary operations of 
 the Spirit were only required during the first ages. ‘The nature and 
 Genius of the Gospel were so averse to all the religious institutions 
 
NOTH H. 263 
 
 of the world, that the whole strength of human prejudices were set in 
 opposition to it. To overcome the obstinacy and violence of these 
 prejudices, nothing less than the power of the Holy One was sufli- 
 cient. He did the work of man’s conversion, and reconciled an 
 unbelieving world to God.” As though this could be done once for 
 all, in any other way than by the one all-perfect Sacrifice of the 
 Saviour ; and as though the conversion and reconciliation were not 
 just as necessary in every age, nay, in every individual case, as in 
 the first ages of the Church. “ At present, whatever there may be 
 remaining of the bias of prejudice (as such will mix itself even with 
 our best conclusions), it draws the other way.” Happy world! well- 
 nigh set free from all prejudice! nay, so happy, that its few remain- 
 ing prejudices are in favour of Christianity! It is plain that 
 Christianity here can mean nothing but the bare outward profession. 
 “So much then of His task was finisht ; and the faith, from thence- 
 forth, had a favorable hearing. Indeed, were we to make our 
 estimate of the present state of the religious world from the journals 
 of modern fanatics, we should be tempted still to think ourselves in 
 a land of Pagans, with all their prejudices full blown upon them.” 
 Verily this passage of Warburton would be a strong presumption 
 that we were so. “A further reason for the abatement of the 
 influences of the supporting Spirit of Grace is the peace and security 
 of the Church. There was a time when the powers of this world 
 were combined together for its destruction. At such a period 
 nothing but superior aid from above could support humanity in 
 sustaining so great a conflict as that which the holy martyrs 
 encountered with joy and rapture, the horrours of death in torment. 
 But now the profession of the Christian faith is attended with ease 
 and honour ; and the conviction, which the weight of human testi- 
 mony, and the conclusions of human reason afford us, of its truth, is 
 abundantly sufficient to support us in our religious perseverance ” 
 (B. 11. c. 3), Alas! who ever was “ sufficiently supported in his 
 religious perseverance” by such motives?) No one: no one ever 
 was,—no one ever will be so,—if anything be meant by “ religious 
 perseverance,” beyond a firm outward profession of faith ; which 
 may arise from mere human motives, even as loyalty and patriotism 
 and constancy in friendship may ; although these too require far 
 deeper foundations, than “the weight of human testimony, and the 
 conclusions of human reason.” One is disposed to marvel in what 
 
264 NOTE H. 
 
 eremitical seclusion a man must have lived, with his mind her- 
 metically closed against all the lessons of history and of contem- 
 porary experience, to suppose such causes capable of effecting 
 anything so alien to our nature as “religious perseverance.” 
 
 On this point let me strengthen my argument with the following 
 words, taken from the second of Horsley’s two excellent Sermons on 
 Eph. iv. 30, on the various gifts of the Spirit: “If the principle be 
 true, that, without a constant action of God’s Spirit on the mind of 
 man, no man can persevere in a life of virtue and, religion, the 
 Christian, who finds himself empowered to lead this life, cannot err 
 in his conclusion, that God’s power is at present exerted upon 
 himself in his own person for his final preservation.” Jf here is not 
 problematical, but inferential, it having been shown previously that 
 this is the doctrine of Scripture. Indeed Horsley’s words meet 
 Warburton’s so closely, we might almost fancy he had them in his 
 eye. One is tempted to ask too, whether Warburton can ever have 
 read and reflected on the purport of such declarations as, Blessed be 
 ye poor ; for yours ts the Kingdom of God :— Blessed are they who are 
 persecuted for righteousness sake; for theirs is the Kingdom of heave: 
 or such as The natural man receiveth not the things of the Spirit 
 of God; for they are foolishness to him: nor can he know them; for 
 they are spiritually discerned. Nay, the whole New Testament is a 
 direct contradiction and refutation of everything here asserted by 
 Warburton ; who in this passage was merely giving utterance to the 
 opinions entertained in his days by the bulk of our clergy: the 
 insatiate lover of paradox was the mouthpiece of the vulgar. In 
 fact this is just the view of Christianity, which the world, when 
 through the course and order of events it puts on the name of 
 Christ, is ready to recognise, and which it*may recognise without 
 changing a single hair in its leopard’s skin. Even that sagacious 
 couplet of his favorite moralist,— 
 
 But Satan now is wiser than of yore, 
 
 And tempts by making rich, not making poor ;— 
 might have taught Warburton that the ‘ease and honour,” which 
 now attend the profession of the Christian faith, are not likely to 
 be very efficacious substitutes for the power of the Comforter in 
 making men Christians. 
 
 In more recent times a theory, nearly resembling Warburton’s, 
 concerning the peculiar office of the Comforter, as the immediate 
 
NOTE H. 965 
 oe EE SR ol ce 
 
 object of our Lord’s promise, has been brought forward by a person 
 of a very different spirit, the late admirable Bishop Heber. Of him, 
 having had the privilege of knowing him, and having experienced 
 the winning kindness which he shewed to all, and which, in conse- 
 quence of my connexion with him, he perhaps shewed still more 
 abundantly to me,—having seen the love which beamed from 
 his face, and manifested itself in all his words and actions,— 
 I cannot think without affectionate reverence. His treatise 
 however on the Holy Spirit, as developt in his Bampton Lectures, 
 seems to me to be an elaborate attempt to urge a hypothesis, 
 which is totally groundless and mistaken. The text prefixt to his 
 eight Sermons is the same verse of St John (xvi. 7), which forms 
 the subject of this. But unfortunately he did not spend much 
 thought in fathoming the mysterious depths of meaning contained in 
 it. Else this verse of itself might have shaken his confidence in the 
 notion, which it is the main purpose of his Lectures to maintain, 
 that our Lord’s promise to His Disciples, that the Comforter should 
 come to them in His stead, and should abide with them for ever, 
 referred solely in the first instance to the knowledge of the nature of 
 the Christian Covenant, which they were to receive from inspiration, 
 and that, as an enduring promise to the Church, it is fulfilled 
 exclusively in the gift of the Scriptures of the New Testament, 
 whereby “the Holy Ghost performs all the functions of the promist 
 Comforter.” Nor does Heber pay much attention to the important 
 verses which follow our text, or try to reconcile them with his 
 hypothesis. Still less does he examine the declaration we have been 
 considering in this Note, touching the rivers of water which were to 
 flow from the gift of the Spirit, and the other passages in which the 
 Comforter is spoken of. Thus his work is an example of the errours 
 wherein theologians have so frequently involved themselves, by a 
 practice, which in other departments of knowledge would be ac- 
 counted unwarrantable and perverse, of picking out a few sentences, 
 or scraps of sentences, from the Bible, with little, if any, regard to 
 the context, and then spinning a theory out of them by divers 
 logical processes. He contends that the gift of the Comforter 
 spoken of by our Lord must have been something altogether 
 distinctive and peculiar, something that no one had ever enjoyed till 
 then, not even the Apostles themselves (see the beginning of the fifth 
 lecture): and then, laying the whole stress of his argument on this 
 
266 NOTE H. 
 
 one point, without duly considering the various qualities and acts 
 predicated of the Comforter, he arrives at his extraordinary con- 
 clusion, that the Scriptures of the New Testament are the one dis- 
 tinctive privilege of the Christian Church, and consequently that in 
 them, and in them alone, Christ’s promise is still realized. This is a 
 singular illustration of Coleridge’s remark (Remains, 111. 93), that, 
 while “the Papacy elevated the Church, to the virtual exclusion or 
 suppression of the Scriptures, the modern Church of England, since 
 Chillingworth, has so raised up the Scriptures as to annull the 
 Church. Both alike (he adds) have quencht the Holy Spirit, 
 as the mesothesis of the two.” 
 
 That this has been the result with some, whose names occupy a 
 high rank among our divines, we have seen. But Reginald Heber’s 
 errour was confined to the interpretation of a particular promise, and 
 did not extend toa denial or disregard of that, which is one of the 
 two fundamental principles of Christianity: he was too true a 
 Christian to fancy that any one could be so, except through the 
 working of the Spirit. If he coincides with Warburton on one side 
 of his theory, he differs no less strongly than Horsely from the 
 whole tenour of the passage which I quoted from him. “ Without 
 that holy energy (he says, in p. 277), which it is in the bosom of 
 God to grant or to withhold, we may vainly study the evidences 
 of religion, and vainly aspire to shew forth in our practice the 
 lessons of holiness, which our outward ears have imbibed. When 
 Grace is wanting, we have neither power nor effectual will to raise 
 our affections beyond the narrow circle of mortality: nor, having 
 once assented to the ,hopes and precepts of religion, can we retain 
 those hopes and precepts in our minds as a pervading and triumph- 
 ant principle.” The reason why he denies that this Grace bore any 
 part in Christ’s promise, is, that this is not peculiar to the Christian 
 dispensation, but had been vouchsafed already to the Jews, and 
 even, in a certain measure, to Heathens. Yet the whole order of 
 nature is for the dawn to precede the sunrise. The light of the sun 
 is seen, before the sun himself appears; and yet the rising of the 
 sun may truly be called a new, distinctive, epochal act. This is well 
 set forth by Olshausen in his Commentary on John vii. 39; “As. 
 the Son was working in the world long before His Incarnation, so 
 did the Holy Ghost also act upon mankind long before His Effusion. 
 But as it was at the Incarnation of the Son that the fulness of His 
 
NOTE H. 267 
 
 Life first manifested itself, so it was not until the Effusion which 
 took place on the day of Pentecost that the Spirit poured forth all 
 His power. Hence the Effusion of the Spirit is the same moment 
 in His manifestation, that the Incarnation is in that of the 
 Son.” 
 
 What the gift of the Spirit, as the distinctive characteristic of 
 the Christian dispensation, is, has been discust by Mr Newman in 
 an eloquent and powerful Sermon, the 18th in his third Volume. 
 Although he does not handle any of the texts we have been examin- 
 ing, the main subject of his argument is the same: and he rightly 
 maintains that, in considering the working of the Spirit in the 
 Church of Christ, we are not to confine ourselves to any one of His 
 manifestations, but to embrace them all. At the same time some of 
 the positions and expositions in that Sermon are very questionable. 
 The assertion, that, “if we could see souls, we should see those of 
 infants just baptized bright as the cherubim, as tlames of fire rising 
 heavenward in sacrifice to God” (p. 290), is an extravagance con- 
 tradicted by universal experience, without the slightest shadow of 
 anything like an exception, and is utterly destitute of all positive 
 Seriptural warrant, which alone could justify us in setting experience 
 and observation at defiance,—nay, is contrary to the whole analogy 
 of Scripture, to everything that Scripture says on the growth of our 
 spiritual life, and to every representation which it gives of the effects 
 produced by Baptism. Such extravagances on such sacred subjects 
 are greatly to be lamented, as they repell minds that have a sense of 
 truth, and love it, from a doctrine which they see thus perverted, 
 and deckt out in such gaudy trappings. Moreover it seems to me, 
 that, in what he says in p. 281, Mr Newman does not sufficiently 
 recognise the great difference between the spiritual graces manifested 
 in the lives of Christian saints, and those of which we have the 
 record in the Old Testament. Surely there has been something 
 answering, at least in part, to that transfiguration and spiritualiza- 
 tion of the Law, which we behold in the Sermon on the Mount. 
 Surely too our Saviour’s New Commandment, the commandment of 
 self-denying, self-devoting, self-sacrificing love, of love after the 
 divine pattern which He gave us, has never been fulfilled in any 
 manner from the beginning, except under the light of the Gospel, 
 and through the indwelling power of the Spirit of love. Indeed I 
 know not what Christian meaning can be attacht to that state of 
 
268 NOTE H 
 
 glory, which, Mr Newman contends, is the consequence of the pre- 
 sence of the Spirit in the Church, if the effects of that presence 
 are not manifested by higher and more abundant graces, than were 
 to be seen in the hearts and lives of men before the Spirit came 
 down to enter upon His work of sanctification. Such a glory would 
 be as unsubstantial as a vision in the clouds: and in truth the 
 dreamy notions which are entertained concerning the baptismal 
 glorification of the soul, might seem to be a fancy borrowed from 
 the glow of dawn, and are still less substantial. It were much to 
 be wisht that theologians would pay greater attention to the 
 Leibnitzian principle of a sufficient cause, in its twofold application, 
 as requiring a reciprocal correspondence between the cause and the 
 effect ; and that they were less hasty in imagining causes, of which 
 they are unable to discern any proportional effects. When we look 
 into ourselves indeed, and compare what we are, with what we 
 ought to be, and should have been had we made a right use of the 
 means of grace we have received, we shall be ready to acknowledge 
 for ourselves, and perhaps for the whole body of Christians in all 
 ages, that, considering our inestimable privileges and advantages, 
 the Heathens might rise up in the judgment and condemn us. But 
 if there be not a clear superiority in the sanctification of Christians, 
 —of some portion, whatever that portion may be, of Christ’s Church, 
 —over those who lived before the Grace and Mercy of God were 
 revealed in Jesus Christ, and before the Spirit came down to dwell 
 in the Church forever,—what must we say? to what conclusion 
 must we come? unless that Satan is altogether mightier than God, 
 and has baffled and frustrated all that the Father and the Son and 
 the Spirit, in their infinite wisdom and compassion and love, have 
 vainly endeavoured to accomplish, at such an incalculable cost, for 
 the reclaiming of mankind. They, who, believing in baptismal 
 transubstantiation, are compelled by unvarying experience to con- 
 fess that this miraculous change in all, or,—as, to save appearances, 
 they will fain say,—in the great majority of cases, is, “ Like snow 
 that falls upon a river, A moment white, then gone for ever,” may 
 not be appalled by such a conclusion. This however is only another 
 melancholy instance how a single cherisht errour will warp and 
 bedim the whole understanding, strong and clear as it otherwise 
 might be; even as a single cherisht sin will debase and corrupt the 
 whole moral character. 
 
NOTE H. 969 
 
 If we turn to the commentators on St John, we find the promise 
 in the seventh chapter well explained by Lampe, whose work is 
 hardly known as it deserves to be. For, though its scholastic form 
 is cumbrous and repulsive, and though it is too much tainted with 
 the Cocceian system of allegorical interpretation, it combines sound 
 philology with sound theology in a manner to render it very service- 
 able to students. On our Lord’s words at the feast of tabernacles, 
 he says, ‘“‘Per Spiritum Scriptura saepiuscule intelligit beneficia atque 
 dona Spiritus Sancti, et quidem praestantiora. Qui enim credunt, 
 jam acceperunt initialiter Spiritum Sanctum, quoniam fides est opus 
 Spiritus Sancti. Patet ergo quod ad tales operationes hic respiciatur, 
 quibus fides potest carere, quibus actu caruit sub V. T. et quae mox 
 Keclesiae indulgendae erant. Cum autem illae operationes sint vel 
 ordinariae vel extraordinariae, et extraordinariae complectantur dona 
 illa miraculosa, quae statim ab initio nascentis Ecclesiae communica- 
 bantur, has quoque nimis speciales esse censemus, quam ut 
 cuicunque credenti in Jesum illas promissas esse statui queat. 
 Respiciuntur ergo potissinium operationes ordinariae Spiritus Sancti, 
 sed in illa mensura quae exspectabatur post consummatum re- 
 demptionis opus in oeconomia N. T. quae abinde nominatur mznis- 
 tervum Spiritus, 2 Cor. iii. 6. Talia sunt clarior mysteriorum Regni 
 coelorum cognitio, consolatio uberior per conscientiae in plena 
 remissione peccatorum tranquillationem, gaudium in Spiritu Sancto, 
 parrhesia, libertas, pax, etc. Hae operationes emphatice—a Jesu 
 propositae erant sub symbolo—fluminum aquae vivae,—ob copiam, 
 varietatem, latamque per gentes diffusionem,—prodeuntium ex 
 animabus credentium, tum quia tanta mensura donorum coelestium 
 non debebat tegi, sed per fructus idoneos demonstrari, tum quia illa 
 magna Spiritus Sancti in ejus effusione mensura salutare medium 
 debebat esse ad alios ejusdem exuberantissimae gratiae Dei participes 
 reddendos.—Certa ratione Spiritum Sanctum fideles V. T. revera 
 jam acceperant in suo modulo... Jam ante diluvium cum praeconio 
 justitiae fuit conjunctus, 1 Petr. iii. 19; et litigavit cum impiis, 
 Gen. vi. 3; et in Prophetis testatus est, 1 Petr. i. 11. Act. xxviii. 
 25; et in tabernaculo praesens fuit, Jer. lxiii. 11; et Davidem 
 direxit atque laetitia spirituali implevit, Ps. li. 13.14. Sed nondum 
 erat amplior illa Spiritus Sancti mensura ; nondum erant specialia 
 illa N. T. bona, quae modo commemorabamus. Facile hoc demon- 
 strari potest per recensionem defectuum V. T. qui indicatis bonis 
 
270 NOTE H. 
 
 N. T. e diametro sunt oppositi, quales sunt, tenebrae ignorantiae 
 per velum Mosis condensatae, commemoratio atque exprobratio 
 lytri nondum persoluti, indeque nascens spiritus timoris ac servitutis, 
 etc.” 
 Lampe’s work was publisht in 1726. As we draw toward the 
 close of the same century, we sink into the slough of Rationalism. 
 Knowledge then was held to be omnipotent, and that too empirical, 
 abstract, formal, superficial knowledge, which had done little more 
 than skim the froth of history, and dissect the carcase of philosophy, 
 and which was so far from availing to help men out of the slough, 
 as not even to shew them that they were in it. The shock of the 
 French Revolution, and of the calamities that issued from thence, 
 was needed to open their eyes. With the majority even of those 
 who meant well to what they regarded as the cause of Christianity, 
 it had become a prevalent notion, that the best service which 
 could be rendered to Christianity was to strip it as much as 
 possible of its mysteries, and to prove its perfect coincidence 
 with the conclusions of man’s understanding; its supernatural- 
 ness consisting in its having so long forestalled the discoveries, 
 which human reason did not arrive at till seventeen centuries 
 after. Thus in 1771 Noesselt printed a Dissertation to prove 
 that zvedua in this passage of St John means Christ’s doctrine, 
 which was to be spread over the earth by the preaching of 
 His disciples. This interpretation chimed in so well with the 
 temper of an age unwilling to recognise anything in Christ, beyond 
 a moral teacher, a wiser and better Socrates, that it was readily 
 adopted. Rosenmiiller paraphrases our Lord’s words thus: ‘Si 
 quis cupidus est discendi, is se mihi tradat in disciplinam, meaque 
 doctrina recte utatur. Quisquis se mihi tradit in disciplinam,—per 
 eum alii etiam homines magna doctrinae copia largissime imbuentur.” 
 Kuinoel says the same thing in nearly the same words ; for in the 
 slough of Rationalism one makes little progress, except by rolling 
 out of one rut into another. Of course, where the teachers of — 
 Theology are mainly professors in a university, who spend their 
 lives between their lecture-rooms and their studies, and who have 
 little practical acquaintance with other forms of life, and scanty 
 experience of any weightier difficulties than that of gaining assent to 
 such or such a proposition, there must needs be a tendency to look 
 upon knowledge as the chief object and rule and principle of life: 
 
NOTE H. 271 
 
 and as this class is far more numerous, and exercises a far greater 
 influence on the national mind, in Germany, than in other countries, 
 —as Germaus moreover are not withheld by the same strong checks, 
 which operate in other countries, from publishing their heterodox 
 speculations,— Rationalism became the peculiar stigma of German 
 Theology. In fact too, not only did much find utterance in Ger- 
 many, which in other countries,was latent, or merely avowed by 
 such as openly rejected Christianity altogether, but the very habit 
 of expressing and circulating all manner of opinions fostered the 
 licence of speculation, and, like all habits, propagated itself. That 
 shallow tamper of mind however, blind to its own infirmities, which 
 exaggerates the value of knowledge, and which deems that such 
 portions of the Gospel as can be received by the mere exercise of the 
 understanding are the whole substance of religion,—a temper of mind 
 totally unfitted for recognising those primary truths in the Gospel, the 
 very recognition of which involves a conviction that man has deeper 
 wants, and the Gospel more precious gifts, than those which pertain ~ 
 to the understanding,—this temper was diffused more or less over all 
 the nations which prided themselves on occupying a prominent post 
 in the civilization of Europe. Hence, when compared with such 
 expositions, as that of Noesselt, Rosenmiiller, and Kuinoel, even 
 Paulus is almost refreshing, who, in explaining the 39th verse, says, 
 “Tt was the impression which the victorious resurrection of Jesus, and 
 his passing to a higher, glorious state of bliss made on his disciples, 
 that first produced—that higher tone of mind in them, in which the 
 zealous servant of God will strive more independently and energeti- 
 cally to work good with all his might. In order to have a source 
 for this higher strain of feeling, they assumed that a wvetyma, 
 or spiritual principle of life and motion, had been just awakened by 
 Godin man. Thus we can easily understand how John could say, 
 Otro yap iv rvedpa cyvove for this holy enthusiasm did not yet 
 exist in the disciples of Jesus,—So long as Jesus was with His 
 disciples, He was naturally everything to them; and they were 
 merely His followers. It was necessary that they should be left to 
 themselves,—ere they could rely on having sufficient power in 
 themselves, and could draw it out of themselves, like the spark out 
 of the flint, by their self-reliance.—The conceptions which the 
 Apostles and other primitive followers of Jesus attacht to His being 
 glorified by the Father, could not but produce a contempt in them 
 
979 NOTE H. 
 
 for earthly sufferings and labours, and even for death, with a con- 
 fident expectation of unforeseen succour and preservation for the 
 cause and the workers of good, in short all that which St John calls 
 overcoming the world.” I said, that even Paulus, in comparison 
 to his brother commentators, who exalt knowledge above all things, 
 is almost refreshing ; but verily, when one reads over his remarks, 
 one is reminded of the homely proverb, that there is small choice 
 of rotten apples. Yet these were the writers, of whom many 
 said, These are your gods, O men of sense, who will bring you out of 
 the Jewish Canaan, and out of the wilderness of the dark ages, to the 
 land where you shall be rich in all the wisdom of the Egyptians, and 
 enjoy the fleshpots of Egypt into the bargain. 
 
 The decline of the Roman Empire has been compared in a cele- 
 brated simily to the latter part of the course of the Rhine, where 
 that king of European rivers splits his mass of waters into a 
 number of branches, and is almost swallowed up and lost in the 
 sands of Holland. Now the Rhine is not the only river that is thus 
 shorn of its glory, before it perishes: nor is the fate of the Roman 
 Empire the only parallel that the history of the world offers. The 
 lot of many things in nature, of many among the works and institu- 
 tions of man, has been after this analogy ; and the same comparison 
 suggests itself, when we contemplate the condition of Christian 
 Theology at the close of the last century. To one who knew what 
 Theology had been, and saw what it was then, yet who could not 
 pierce beyond the actual state of things, it must have seemed as 
 though the mighty stream, which had been flowing through nation 
 after nation, and through generation after generation, digging itself 
 a channel through the mountains, refreshing the vallies, and com- 
 passing and fertilizing the plains, 
 of men along with it, widening and deepening with every fresh 
 accession of intellectual or moral power,—was about to end, not by 
 pouring itself out into that eternal ocean, toward which it had ever 
 appeared to be journeying, but by being broken into petty rills, 
 choked with mud, and engulft in quicksands. Indeed it may have 
 struck some readers, that the foregoing sketch, so far as it pretends 
 to give anything like a representation of the opinions held in various 
 ages of the Church concerning the workings of the Spirit, is strangely 
 repugnant to the proposition maintained in the preceding Note, that 
 in Theology, as in other departments of knowledge, there has been a 
 
NOTE H. 273 
 
 ee, 
 
 progressive development, whereby later ages have attained to a 
 fuller systematic apprehension of the Truth, than was possest by the 
 earlier. This appearance has doubtless been increast by my having 
 merely cited certain of the most eminent divines at divers periods, 
 without attempting to trace the connexion and points of transition 
 amongst them. For hereby a greater importance attaches itself to 
 the intellectual and spiritual qualifications of individual theologians: 
 and as in the warfare of early times there are more conspicuous 
 examples of individual heroism, the same thing has happened in other 
 relations, intellectual and moral. To have done more would have 
 been inconsistent with the nature of a note, and would have 
 required the elaborate and well digested studies preparatory to an 
 independent work. Indeed the subject itself made it difficult to do 
 more : for the consideration of the office and operations of the Third 
 Person in the Holy Trinity has never formed so prominent a part in 
 Theology, as that of the First and Second Persons : whence there is 
 less of order and sequence in the views themselves ; and they have 
 tuken their shape much more from the character of individual 
 minds. Besides it is very true, that the eighteenth century does 
 form the great difficulty in the way of the philosopher, who sets 
 himself to investigate the intellectual and moral history of man, in 
 the belief that the human race has been progressive. ‘To overcome 
 this difficulty, we must bear in thought, that the progress of man- 
 kind, if there be any, has at all events, as is plain from every portion 
 of history, never been uniform and rectilinear ; that, according to 
 the law of the whole creation, it has had its periods of alternation, 
 its ebbs and flows, its nights and days, its winters and summers, 
 and that these may have been measured out by centuries ; that the 
 same life does not go on waxing in vigour indefinitely, but wanes 
 and decays and perishes, though succeeded by other lives, in such 
 a manner that the realm of life is continually enlarging ; that the 
 blossoms do not remain on the tree along with the fruit, but fall off 
 to make way for the fruit, which however does not ripen until after 
 an interval of comparative bareness. We must remember how 
 something, which to the common eye has appeared almost like a 
 thousand-yeared sleep, lay on the mind of Europe, ere it was fully 
 awakened to the contemplation and cultivation of the new world 
 in which Christianity had placed it. Thus, in passing from that 
 
 kind of dogmatical knowledge, which is founded on the implicit 
 s 
 
274 NOTE H. 
 
 reception of the materials supplied by tradition, to that kind which 
 is to be preceded by a critical examination both of the objects 
 of knowledge, and of the mind, its subject, man has had to tarry a 
 while in the wilderness of blank doubt and mere negations. Yet 
 this very rationalizing of Scripture, which has narrowed and 
 degraded it into a conformity with the abstractions of the natural 
 understanding, has been to prepare the way, we may trust, for the 
 time when the voice of the Spirit speaking in the Scriptures shall be 
 recognised to be in perfect concord with the intuitions of the 
 clarified Reason. 
 
 It would be a delicate, and could scarcely be otherwise than an 
 invidious task, to examine whether any, and what evidence is 
 afforded by the present state of English Theology to warrant such 
 an expectation. With reference to our immediate enquiry, it is 
 sufficient to remark, that the censure quoted above, in p. 260, from 
 Coleridge, which was intended by him for the early years of this 
 century, is no longer applicable to anything like the same extent. 
 Indeed we have ground for much thankfulness in the belief that the 
 abiding influence of the Spirit on the hearts of believers is a more 
 general element in the teaching of our Church now, than it has 
 been since the time when the Nonconformists were driven out. 
 That German Theology has also undergone a change in a like 
 direction of late, is not so well known perhaps in England. In the 
 very worst times indeed some men were left in Germany, who had 
 not bowed the knee to Baal: but the general improvement in the 
 character of German Theology did not take place till after the 
 nation had been aroused by the sufferings which preceded the War 
 of Deliverance, by the solemn voices which at that time sounded 
 through every heart, and by the thankfulness and joy which the 
 events of that war called forth, Even in the last dozen years, 
 it is true, the Antichristian spirit has become stronger and more 
 audacious and subtiler than ever; and it is now waging open war 
 against the name and existence of Christianity, against all the 
 duties, all the hopes, all the holiest feelings of man. But even 
 this is better than to lie imbedded and suffocated, or to sprawl 
 and crawl about, in the slough of Rationalism : and along with the 
 increast virulence of Infidelity, Faith too has become stronger and 
 bolder and clearer: nor will he who knows what powers support 
 such as are contending for the Truth, doubt on which side the 
 
NOTE H. 975 
 
 ultimate victory will be. Among the commentaries on St John, 
 the tone of which has betokened this improvement, the earliest I 
 know of is Tittmann’s; who is not indeed very eminent, either as 
 a thinker or a scholar, and whose style is prolix and feeble, but 
 whose exposition of our passage is in the main correct. Arguing 
 against the doctrinary school, he says, “ Neque habet et confert 
 Jesus bona doctrinae tantum, sed innumerabilia alia ; non tantum 
 est Servator per doctrinam suam, sed aliis modis. Quodsi prae- 
 dicasset se tanquam Servatorem per doctrinam, multo minus ipsum 
 admisissent Judaei; ne intellexissent quidem, nec intelligere po- 
 tuissent : exspectabant enim in Messia non doctorem, quam potius 
 liberatorem et felicitatis vindicem.—Ea vero bona profecto sunt 
 ante omnia cognitio Dei et Christi, in primis autem cognitio con- 
 siliorum divinorum de salute hominum per Christum, deinde vero 
 etiam gratia apud Deum et remissio peccatorum, et sensus gratiae 
 divinae et remissionis peccatorum, fides, animi vitaeque sanctitas, 
 spes futurae vitae, et quae sunt ejus generis alia” (pp. 306, 
 314). 
 
 Luecke, who also belongs to the better school of Theology, but, 
 having had to wade through the slough of Rationalism in his youth, 
 like most of his contemporaries, has some of its mud sticking to him, 
 maintains somewhat pertinaciously and perversely, in all the three 
 editions of his Commentary, that St John, in our passage, has not 
 apprehended our Lord’s meaning quite correctly. Comparing the 
 expression in vii. 38, Ydwp (Ov, with the words to the Samaritan 
 woman in iv. 14, he contends that vdwp (dv is equivalent to 
 (wi) aiwvios, and interprets our passage thus: “ He who believes in 
 Me, and thus drinks of the living water, which I give to the thirsty,— 
 out of his heart, as the Scripture says of the rivers of blessings in the 
 days of the Messiah, will Jlow rivers of living water, that is, of eternal 
 life. Not only will he himself be a partaker of eternal life; out of his 
 fulness he will refresh others therewith. Ou the other hand St John 
 (Luecke says), understanding téwp (@v to be the Holy Spirit, takes 
 pebrover as an absolute, not a relative future, and the whole speech 
 as a prophecy of the outpouring of the Spirit at Pentecost.—Yet 
 pevoonos (he argues) cannot in this position be taken as an absolute 
 future, to the exclusion of the present time: zoré, or something of 
 the kind, should have been added. Since, according to St John, 
 faith, as soon as it springs up, produces life, we are disposed to 
 
276 NOTE H. 
 
 understand Jesus as declaring that at the very first moment of 
 faith the rivers of living water will immediately begin to flow.” 
 Such criticism, it seems to me, applied to any writer, would be 
 somewhat captious ; nor are the arguments tenable even philologi- 
 cally. Doubtless Jdwp (dv in vil. 38 is equivalent to vdwp dA Adpevov 
 cis (wiv aidveov in iv. 14; for true life is also everlasting life ; the 
 only difference is, that in the first-cited passage our Lord is speaking 
 with special reference to the influence and power of believers upon 
 others. But it is not said in iv. 14 that the water is (w1) alors, 
 as Luecke implies: the water is the power of the Spirit manifesting 
 itself in those gifts and graces which belong to eternal life, and to 
 which eternal life belongs. Again, there is nothing in St John’s 
 words to limit pevoouvor, as an absolute future, to a single specific. 
 moment, the day of Pentecost. They do not assert, or mean, that 
 Jesus was speaking with exclusive reference to the descent of the 
 Holy Ghost on that one day. What they assert is, that Jesus, 
 in speaking of the rivers of living water, was speaking, by antici- 
 pation, of the gifts of the Spirit, which believers were to receive 
 after His glorification, both on the day of Pentecost, and from 
 that time forward. As to Luecke’s argument, that, according to 
 our Lord’s words, the rivers of living water were to flow out of the 
 hearts of believers immediately, before the day of Pentecost, a 
 sufficient answer to it is afforded by the fact, that no such effect 
 was wrought in any of the Apostles themselves prior to the descent 
 of the Holy Ghost. Our Lord, speaking on the last day of the 
 Feast of Tabernacles, gave an assurance of that which was to take 
 place at the next feast of Tabernacles, after His glorification, and 
 from that time forward until the end of the world. In like 
 manner are we to understand all His spiritual promises, none of 
 which were fulfilled during His life, nor could be, because they 
 could not be fulfilled, except through the working of the Spirit, who 
 was not yet given. 
 
 Luecke further remarks that, though water in the Old Testament 
 is sometimes used as the symbol of the Holy Spirit, especially in that 
 the effusion of the Spirit is compared to the pouring out of water, 
 the appropriate symbol of the Spirit in the New Testament is fire, 
 water standing as the symbol of (w:) aidvos. After discussing a 
 couple of explanations of the difference between the operation of the 
 Spirit under the Old, and that under the New Dispensation, he con- 
 
NOTE H. O77 
 
 cludes, “The difference, if we compare 1. 17. 18. 33. 11. 34, cannot 
 have been regarded by St John as specific, but merely as consisting 
 - in this, that under the Old Testament the Holy Spirit was limited 
 in His communications and revelations of Himself, whereas, after the 
 incarnation and glorification of the Word, working freely in His 
 whole Messianic fulness, He was given to believers permanently, 
 and so as to be the ruling principle of their lives.” In reply to this, 
 I will quote some excellent remarks by Kling, from an article in the 
 Theologische Studien for 1836, which, if critics were not as im- 
 pervious to conviction as the rest of mankind, would have made 
 Luecke adopt a better explanation in his last edition. “ I confess I 
 cannot see why the symbol of fire, under which the Holy Ghost is 
 represented in the New Testament, is to exclude that of water. On 
 the contrary they serve as complements to each other, the former 
 being the symbol of the Spirit in His penetrative, the latter in His 
 refreshing and enlivening power. Since, in the Old Testament (Isai. 
 xliv. 3), we find water used as an image of the Spirit, to signify 
 the vivifying abundance of His effusion, what reasons have we for 
 asserting that éxyéewv (Acts x. 45, Tit. ili. 6) merely denotes fluidity 
 and communicability generally, without any specific reference to the 
 image of water? What too is the myx) Vdaros dAopevov in Iv. 14! 
 except the IIvetya 6 éueAAov AapPaverv ot TUPTEVOVTES ELS AUTOY. 
 Luecke admits that the Ilvetpa is the principle of the (7. But 
 what does the Ivetua impart, except Himself? He is at once the 
 Giver and the Gift ; and in this very place, vii. 39, He is regarded 
 as the Life imparted to believers. As to pevoovory, it is unquestion- 
 ably to be understood as a future, that is, not as expressing some- 
 thing that was to be given and to take place immediately, along 
 with the act of faith, but at a subsequent moment, which presup- 
 poses a higher development of the life of faith. The act of murteveuy 
 implies a reception of the living water. If a man continues thus to 
 receive, and allows what he receives to act freely upon him, he will 
 arrive at a state where the divine life in him will become spontane- 
 ous: he acquires the faculty of spreading it around him : it becomes 
 a fountain of living power, abiding in him, and issuing from him. 
 To this condition the first disciples were raised on the day of Pente- 
 cost. The Evangelist however is referring to that whole state of 
 things, in which the spiritual life inherent in believers acts out- 
 ewardly ; which state commenced after Christ’s glorification, and has 
 
978 NOTE H. 
 
 continued ever since in His Church. Thus it was something purely 
 future with regard to the hearers ; and there was no need of a rote 
 to express this. Luecke has not properly observed the distinction 
 between the reception and quiet possession of the (#7 aidvios, and 
 _ the power of imparting it to others, or of exciting others to seek it 
 by the manifestation of its indwelling power: nor has he perceived 
 that Iveta dy.ov in this passage, though it is equivalent to Cw, 
 denotes a higher degree of this (7 in man, which is not coincident 
 with the first dawn of faith. In like manner what follows does not 
 shew a sufficiently definite conception of the IIvetua ayvov, when he 
 makes the only difference between the Old and New Testament in 
 this respect lie in the degree of abundance with which the Spirit was 
 imparted : whereas this itself is the consummation of the divine Dis- 
 pensation, the inherent and permanent indwelling of the divine life 
 in the body of believers, and in the individual members of that 
 body. On the other hand in the Old Testament there are merely 
 scattered zpoAniers, in the way of prophecy, of strengthening, of 
 admonition, of desire, individual awakenings, visions, operations of a 
 preparatory kind. It is true, the hearers of Jesus could not at the 
 moment understand His words ; but this was not necessary, if they 
 merely gained an anticipation of a rich and precious blessing, and 
 were excited to long after it. The full insight into their meaning 
 could only be acquired by their own living experience. So 
 that this speech had the same appropriateness as all our Lord's 
 other deeper speeches, the meaning of which the disciples did not 
 understand, until it was revealed to them by the Spirit” 
 (pp. 132—134). 
 
 This agrees in the main with what Nitzsch says, in his System 
 of Christian Doctrine, §. 84. “As under the Old Covenant it was 
 necessary that those individual persons, by whom the Word of God 
 was to be uttered for special purposes, legislatively or prophetically, 
 and by whom the theocratic guidance and training of the typical 
 people was to be carried on,—such persons as Moses, the Elders, the 
 Judges, the Priests, the Kings, the Prophets,—should be in a state 
 of peculiar, intimate communion with God, and should possess an 
 inherent fitness, as men of the Spirit, for the Kingdom of God (see 
 1 Sam. x. 6. xix. 20. Isai. Ixiii. 10. Ps. li. 11. Hos. ix. 7); so 
 there grew up a hope of Him who was to possess inspiration in 
 its fullest measure (Isai. xi. 2. comp. John i. 33. iii. 34), and 
 
NOTE H, 
 
 bo 
 = 
 
 of a time which was not to see a series of individual prophets 
 endowed with inspiration amid the people, but the simultaneous 
 inspiration of the whole people and of all flesh: Joel iii. Ezek. 
 xxxvi. 26, 27. This time was not yet arrived, when Jesus de- 
 sired (Luke xii. 49) to kindle the fire, and to baptize with fire; 
 and in this respect the Holy Ghost was not yet: John vii. 39. 
 The world too, as such, knew Him not, and received Him not : 
 John xiv. 17. But as the first Paraclete, who appeared in 
 the flesh, had declared that, after His going to the Father, 
 another would come, to perfect the communion with God in those 
 who had believed in the first, this was fulfilled on the day of 
 Pentecost.” 
 
 The following sentences from Tholuck’s Commentary may also 
 stand here in confirmation of what has been said concerning the re- 
 vival of sounder Theology in Germany. ‘As St John must 
 have known better than we do, that the operations of the Holy 
 Ghost had already been spoken of in the Old Testament, we must 
 assume that he restricted the expression here to the Christian Holy 
 Spirit, that is, the Holy Spirit of God, so far as He, dwelling in 
 man as a subjective principle, appropriates the objective, essential 
 truths of Revelation, and gives them the power of truth in each 
 individual mind ;” in other words, convinces men of sin, and of 
 righteousness, and of judgement. ‘This was the consequence of 
 Christ’s exaltation and glorification, for it was only when He was 
 entirely freed from all the limitations of earth, that he could be- 
 come in spirit the indwelling principle of life in his disciples; and 
 on the other hand the new life of the disciples could not expand 
 independently and spiritually, until the visible presence of the 
 Saviour was taken away from them.” 
 
 This long, though very imperfect, line of witnesses to the 
 riches of meaning, which is to be found in a couple of verses of 
 Seripture, may be closed with an extract from Olshausen’s 
 admirable Commentary on the New Testament; a translation 
 of which, if executed with intelligence and judgement,—with the 
 occasional omission of passages referring to transient absurdities 
 of German divines, unknown and unworthy of being known ia 
 England, and with the addition of such notes as may be requisite 
 to explain allusions in the text,—would be an inestimable benefit to 
 the English student, nay, to every thoughtful reader of the Bible. 
 
280 NOTE H. 
 
 a 
 
 Without meaning to disparage the Catena Aurea, which has re- 
 cently been translated by the indefatigable revivers of Patristic 
 Theology, I may say that the translation just proposed would be 
 far more useful to all who desire to apprehend the meaning and 
 spirit of the New Testament: and a comparison of the two works 
 would prove, that, in one important branch of Theology, notwith- 
 standing all manner of divergencies and extravagances, slips and 
 falls, waywardnesses and forwardnesses, yet, when we compare the 
 nineteenth century with the fourth, and the following ones down 
 to the thirteenth, there has certainly been a progress; a con- 
 clusion we should hardly have formed concerning the eighteenth 
 from the specimens of its exegetical skill contained in the English 
 Family Bible publisht some five and twenty years ago; and which 
 moreover no way infers that the individual theologians are greater, 
 any more than every astronomer in these days is greater than 
 Copernicus and Kepler. In his remarks on John vii. 39, Olshausen 
 says, “The dofac0Ojvas of the Son is mentioned here, not merely as 
 the period, but also as an instrumental and inducing cause of 
 the effusion of the Spirit. This glorification of Christ (on which 
 Olshausen has some excellent remarks on xiii. 31) refers of course 
 to His humanity, which was spiritualized and celestialized by the 
 power of the indwelling Deity. This process first manifests itself 
 in its perfection at the Ascension ; after which therefore the ful- 
 ness of the Spirit was first poured out on the Apostles and first 
 believers.—Here we have a plain expression of the idea, that the 
 revelation of God in man takes place by a continual progress, and 
 is made to depend on the gradual perfecting of the bearers and 
 sustainers of the Spirit. The Spirit of God fashioned the holy 
 temple of the body of the Lord for Himself in the Virgin’s womb, 
 that He might dwell there, in a pure, unspotted vessel: but it was 
 only through the power of this indwelling Spirit, that the body of 
 our Lord was by degrees so glorified, that the highest manifestation 
 of the Godhead, the Holy Ghost, could flow out from him over 
 mankind, like an all-vivifying, all-purifying river. Aiong with 
 this operation of the Holy Ghost, the power of our Lord’s glorified 
 humanity also constantly manifested itself; so that He not only gave 
 His Spirit, but also His flesh and blood to His disciples, and 
 fashioned them in all things after Himself, that they became bone 
 of His bone, and flesh of His flesh: Eph. v. 30. Phil. iii. 21. 
 
NOTE H. 281 
 
 od 
 
 Hence we shall be better able to define the relation between the 
 efficacy of the Holy Spirit before our Lord’s glorification, and that 
 under the New Testament. Through His operation, we learn from 
 St Peter, the prophets under the Old Testament were inspired ; and 
 the New Testament speaks of Him as acting before Christ’s glorifi- 
 cation, both with reference to John the Baptist, and at the concep- 
 tion of Jesus. But there is no express mention of the Holy Ghost 
 in the Old Testament, except in Ps. li. 11, and Isai. Ixiii. 10: and 
 the whole Old Testament shews that the idea of the Spirit was only 
 dimly latent in the minds of those who were living under that 
 prior Revelation. (In the Apocrypha we find the name, IIvetya 
 ayiov, in Wisd. i. 5,9, 17.) It might be said indeed, that the whole 
 difference between the working of the Holy Ghost under the Old 
 and the New Testament consists in this, that under the later Dis- 
 pensation He manifests Himself in greater fulness, in more extra- 
 ordinary gifts of grace, and more various modes of. operation (1 
 Cor. xii. 7—11); and lastly, that His operation is more abiding, 
 while in the Old Testament it is rather fleeting and occasional. 
 Were this so, however, the gift under the New Testament 
 would not be anything essentially new, but a higher degree 
 of that under the Old. Hence the features just mentioned, 
 though they must not be overlookt, are not quite sufficient, but 
 require an important complement. So far as the Deity is essen- 
 tially the Spirit and the Holy One, it cannot be denied that the 
 Holy Ghost operated in the Old Testament : such expressions too as 
 God spake, the Spirit took the prophet, occur often. » Moreover, from 
 the eternal unity of the Father, Son, and Spirit, in consequence 
 of which no one can work without the others, where we read of God 
 as working in the Old Testament, we must also conceive the Holy 
 Spirit as co-operating. Nevertheless the usual language of Scripture 
 itself, as well as the mutual relations of the Persons of the Trinity, 
 justify us in distinctly separating the operation of the Father, the 
 Son, and the Spirit, as different Persons in the Divine Being : and 
 in this respect we are bound to say, that the working of the Holy 
 Ghost begins with the glorification of Jesus, and the effusion of the 
 Spirit at the feast of Pentecost. Hence there is a kind of truth in the 
 view, which has often been entertained in the Church, concerning 
 different Dispensations of the Father, the Son, and the Holy Ghost. 
 The working of the Godhead under the Old Testament was that of 
 
982 NOTE H. 
 
 Fiat 
 the Son: that of the Holy Ghost begins with the Feast of Pentecost. 
 —One might say, that, down to the glorification of Jesus, the ITvetpa 
 dyvov operated as évdidferov, and after it as mpodopixov. The 
 special work of the Holy Ghost is that of Regeneration, and the 
 whole creative action of God in the souls of men. Hence Regenera- 
 tion also belongs essentially to the New Testament ; because under 
 this Dispensation the Holy Ghost first manifested His specific 
 power.” 
 
 This extract holds out several temptations to discussion ; but I 
 must decline them, or this Note will never end. For the same 
 reason I must pass over the attempt to explain the distinctive 
 operation of the Spirit in the Christian Church, and the reasons why 
 it could not have place previously, by Conradi, in his Aritik der 
 Ohristlichen Dogmen, publisht in 1841. For that writer, who isa 
 profound and subtile thinker, and seems an earnestminded and pious 
 man, being a disciple of the Hegelian school in philosophy, has 
 laboured strenuously, in this as in his other works, to reconcile his 
 philosophy with his religion, and to exhibit the forms which Chris- 
 tfan Truth must assume when viewed through the spectacles of that 
 philosophy ; a task in which several other able men of the same 
 school have lately been engaged, with more or less success, some- 
 times with a grievous sacrifice of Christian Truth, sometimes, it may 
 be, at the cost of their philosophical and logical consistency. Now 
 there is so much that is peculiar in the terminology and dialectic 
 system of that school, that even a few sentences on such a subject as 
 the nature and office of the Spirit would be unintelligible to persons 
 not familiar with the recent philosophy of Germany,—that is, to 
 ninety-nine English readers in a hundred,—unless they were 
 accompanied with copious explanations. It is indeed a common 
 practice with English divines, not excepting those who in other 
 respects have maintained a respectable and scholarly character, to 
 speak contemptuously and damnatorily of German Philosophy and 
 Theology,—even of great writers, of whom they have scarcely read 
 a few pages, and not understood those few. Such a practice how- 
 ever, which even natural justice, much more Christian love, repro- 
 bates and condemns, only makes it the more needful not to touch 
 upon such matters, unless one can enter into them fully. I will 
 merely remark, that,—while the examination of the religious 
 character and tendencies of any metaphysical system requires a 
 
NOTE H. 283 
 
 thoroughly philosophical mind, a mind learned, penetrating, clear- 
 sighted, and candid,—even when the result of such an examination 
 has been fatal to the system, this will no wise prove that many of 
 its disciples may not by a happy illogicalness contrive to hold large 
 portions of Christian Truth, along with doctrines which, if pusht to 
 their extreme, would militate against it. This was the case, for 
 instance, with many of the great Mystics, from Tauler down to 
 Behmen and Angelius Silesius, in whose philosophy there was always 
 a tendency, often a very strong one, to Pantheism, yet whose hearis 
 were temples of deep and fervent devotion. On the other hand, God 
 forbid we should pronounce that all the persons, whose understandings 
 were trained in the shallow Materialism of the last century, were 
 aliens in heart from the Commonwealth of Israel. It has been seen 
 from the days of Balaam downward, that a man may have a 
 hold on the Truth intellectually, without its producing any 
 effect on his moral being; and our lot would be miserable in- 
 deed, if intellectual errour exercised an absolute sway, and there 
 were no escape from its consequences,—if the chinks and crevices 
 in our logic only admitted the wind and rain, and never the 
 sunshine. 
 
 We have been traversing a long space, have been threading the 
 volumes of many generations, and have heard a number of voices 
 from some of the wisest and holiest among the children of men, all 
 of them endeavouring, each after his kind, to give utterance and 
 expansion to the truth set before us in a few short words of Scrip- 
 ture. These voices may have seemed discordant and dissonant ; for 
 so it is ever with the works of the understanding. Men seek out 
 many inventions ; and these are apt to jar and clash. The only 
 perfect harmony and unison that can be on earth, is in prayer. In 
 prayer logical differences vanish, diversities of knowledge pass away, 
 the contentiousness of dogmas is husht. They who really feel them- 
 selves in the presence of God, must feel that all the petty distinc- 
 tions, which at other times may separate them from their brethren, 
 are swallowed up in the immensity of the difference which separates 
 them from Him, and that, as He is one, all who behold Him 
 should be fused into one by His unific presence. I will there- 
 fore close this Note with the translation of a beautiful prayer, 
 for the fulfilment of the very promise which we have been con- 
 sidering; in which, we may trust, the holy men, whose testimony 
 
254 NOTE H. 
 pin et ety wpa eh a eo Se ee 
 
 concerning the Spirit we have been examining, would gladly 
 have joined.* 
 
 “OQ Lord Jesus, holy Jesus, who didst vouchsafe to die for ouz 
 sins, and didst rise again for our justification, I beseech Thee by 
 Thy glorious Resurrection, raise me from the grave of all my vices 
 and sins, and grant me daily a part in the first Resurrection, that I 
 may truly deserve to receive a part in Thy Resurrection. O Thou 
 most sweet, most kind, most loving, most dear, most precious, 
 most desired, most amiable, most beauteous Saviour, Thou hast 
 ascended into heaven in the triumph of thy glory, and sittest at 
 the right hand of the Father. O most mighty King, draw me up- 
 ward to Thee, that I may run after Thee, after the odour of Thine 
 ointments, that I may run and not faint, while Thou drawest 
 and leadest me as run. Draw the mouth of my soul, that thirsts 
 after Thee, to the heavenly streams of eternal satiety: yea, draw 
 me to Thee, the living Fountain, that according to my capacity 
 I may drink, whence I shall ever live, my God, my Life. For 
 Thou hast said with Thy holy and blessed mouth, /f any man 
 thirst, let him come to Me and drink. O Fountain of Life, grant 
 to my thirsty soul that I may ever drink from Thee, that, according 
 to thy sacred and faithful promise, waters of life may flow from my 
 
 *It is found among Anselm’s, as the 19th, and is well suited to the 
 troubled circumstances of his life, and to his earnest longings after rest and 
 peace. It is also found in the Liber Meditationum, which is publisht among 
 the works of Augustin, but is generally acknowledged not to be his, and is 
 supposed on probable grounds by the Benedictine Editors to have been com- 
 posed or compiled, at least a large portion of it, by J ohn, Abbot of Fescamp, 
 a contemporary of Anselm’s. This John of Fescamp has recently been 
 introduced to modern readers by the master of medieval lore in his interest- 
 ing Essays on the Dark Ages, pp. 314-321. Mr Maitland there gives a letter 
 from him to the Empress Agnes, which appears from the Benedictine Intro- 
 duction to the Liber Meditationum to have been prefixt to that book; and he 
 says that the book itself, he believes, “exists only in manuscript.” One 
 must not readily assume that one has found anything in this field of knowledge, 
 that Mr Maitland has overlookt : but he appears not to have been aware of 
 the reasons for supposing that the Liber Meditationum is, or comprises, the 
 vook sent by the Abbot to the Empress. How far these reasons may avail to 
 prove that the prayer in the text is by him, and not by Anselm, I have not 
 the means of determining. If it be by the former, we gain an addition to the 
 list of devotional writers. A translation of the Liber Meditationum was 
 publisht at the beginning of the last century by Dean Stanhope. 
 
NOTE H. 285 
 
 belly. O Fountain of Life, fill my mind with the river of Thy 
 pleasures, and make my soul drunk with the sober drunkenness of 
 Thy love; that I may forget whatever is vain and earthly, and may 
 keep Thee alone continually in my memory, as it is written, Memor 
 Jui Der, et delectatus sum.* 
 
 “Give me Thy Holy Spirit, signified by those waters, which 
 Thou didst promise to give to the thirsty. Grant, I beseech Thee, 
 that with my whole desire and with every endeavour I may strive 
 thitherward, whither we believe Thee to have ascended on the for- 
 tieth day after Thy Resurrection ; that I may be detained in this 
 present misery with my body alone, but may be always with Thee 
 in thought and longing, that my heart may be there where Thou 
 art, my desirable and incomparable and most lovely Treasure. 
 For in the great deluge of this life, where we are tost about by 
 the storms around us, and no safe haven is to be found, no dry spot 
 where the foot of the dove may rest for a while, there is no safe 
 peace, no secure rest, everywhere war and _ strife, everywhere 
 enemies, without fightings, within fears. And because in one part 
 we are of heaven, in the other of earth, the corruptible body presseth 
 down the soul. Therefore my mind, my Companion and Friend, 
 being weary with the way waxes faint, and lies wounded and torn 
 by the vanities it has past through: it hungers and thirsts greatly ; 
 und I have nought to set before it; for I am poor and destitute. 
 Do Thou, O Lord my God, who art rich in all good, and a 
 most bountiful Dispenser of the banquet of heavenly satiety, give 
 meat to Thy weary, collect Thy scattered, restore Thy wounded 
 servant. Lo, he stands at the door and knocks: I beseech Thee by 
 the bowels of Thy compassion, wherewith Thou visitedst us as the 
 Dayspring from on high, open the hand of Thy mercy to this 
 miserable beggar, and command with a winning condescen- 
 sion that he come to Thee, that he rest in Thee, that he may be 
 strengthened by Thee with living, heavenly bread; wherewith when 
 he is satisfied, and has recovered his strength, he may mount higher, 
 and, borne on the wings of holy desires from this valley of tears, 
 may fly to Thy heavenly Kingdom. 
 
 “Let my spirit, Lord, I beseech Thee, put forth wings, like 
 an eagle, and fly, and not faint; let it fly and mount even to 
 
 * Ps. Ixxvi. 4, corresponding to lxxvii. 3, in our Version, in which the sense 
 is just the reverse: I remembered God, and was troubled. 
 
286 NOTE H. 
 
 the beauty of Thy house, to the place where Thine honour 
 dwelleth, that there, on the table where the citizens above find 
 refreshment, it may be fed with Thy secret things in the place 
 of Thy pasture, near the overflowing rivers; that my heart may 
 rest in Thee, O my God, my heart, a vast sea, swelling with waves. 
 Thou, who didst command the winds and the sea, and there was 
 a great calm, come and walk on the waves of my heart, that 
 everything in me may become calm and serene, while I embrace 
 Thee, my only Good, and behold Thee, the sweet Light of my eyes, 
 without being blinded by the darkness of my troubled thoughts. 
 Let my spirit, Lord, fly beneath the shadow of Thy wings from the 
 scorching cares of this world, that, being hidden in Thy refreshing 
 coolness, it may sing rejoicingly, and say, J will lay me down in 
 peace and sleep. 
 
 ‘Let my memory, I beseech Thee, O Lord my God, sleep from all 
 things that are under heaven, watching to Thee, as it is written, 
 I sleep, and my heart watches. Let my soul be safe, be always 
 secure under the wings of Thy protection, O my God. Let it abide 
 in Thee, and be always nourisht by Thee. Let it behold Thee, when 
 my consciousness forsakes me, and sing Thy praises with shouts of 
 joy: and let these Thy sweet gifts be my consolation in the mean 
 while amid these whirlwinds, until [I come to Thee, who art true 
 Peace, where there is no bow or shield or sword or war, but the 
 highest and most perfect security, and secure tranquillity, tranquil 
 pleasure, and pleasant happiness, and happy eternity, and eternal 
 
 blessedness, and the blessed vision and praises of Thee, world 
 without end. Amen.” 
 
 Norse I. :p.25. 
 
 Audrewes, in his Sermon on our Lord’s words, Jf ye love Me, keep 
 My commandments; and I will pray the Father; and He will give 
 you another Comforter, that He may abide with you for ever ;—the 
 third of those on the Sending of the Holy Ghost,—argues the question, 
 “ How shall we love Christ, or keep His commandments, that we 
 may receive the Holy Ghost, when, unless we first receive, we can 
 neither love Him nor keep them ?—How saith He, Keep, and I will 
 give, when He must give, or we cannot keep?” He replies, that to 
 
NOTE 1. 287 
 
 him who hath shall be given, both in a higher degree, and in a 
 different kind ; an answer sufficient for the immediate question, and 
 agreeing in substance with Augustin’s, from whose 14th Tractate on 
 St John the words of the question are translated: only Augustin, 
 after his fashion, is more diffuse and rhetorical, and, as is very often 
 the case with him, winds round and round and round the point, 
 instead of coming up to it and clenching it. “We consider 
 (Andrewes adds), as St Peter (1. iv. 10), the Spirit in His graces, 
 or the graces of the Spirit, as of many kinds ;—of many kinds ; 
 for our wants and defects are many. Not to go out of the Chapter, 
 —in the very words He is called the Spirit of Truth ; and that is one 
 kind of grace, to cure us of errour. In the 26th verse after, the 
 Spirit of Holiness—And here He is termed the Comforter ; and 
 that is against heaviness and trouble of mind. To him that hath 
 Him as the Spirit of Truth, which is one grace, He may be promist 
 as the Spirit of Holiness, or Comfort, which is another. It is well 
 known, many partake Him as the Spirit of Truth in knowledge, 
 which may well be promist them (for sure yet they have bim not) 
 as the sanctifying Spirit.* And both these ways may He be had of 
 
 * The meaning of this sentence is much obscured, nay, quite perverted, in 
 the late Oxford reprint, by the omission of the marks of parenthesis. 
 Andrewes says, that there are many persons, who partake the Spirit of Truth 
 in knowledge, and to whom yet the Spirit may be promist as the Spirit of 
 Holiness, seeing that they have Him not as such. But it would be difficult 
 to make this out from the Oxford text: “It is well known many partake 
 Him as ‘the Spirit of Truth’ in knowledge, which may well be promised 
 them, for sure yet they have him not as the sanctifying Spirit” (p. 15d). 
 When thus pointed, the words mean, that the Spirit of Truth may well be 
 promist to those who have not the sanctifying Spirit; which being at variance 
 with the whole purport ef the passage, I referred to the old Folio, and there 
 saw plainly what Andrewes intended to say. I know no writer in whom the 
 nicest accuracy in punctuation is'’so much needed to render him intelligible, 
 owing to the parenthetical knottiness of his style, in which juxtaposition is a 
 very unsafe criterion of continuity. He himself seems to have attended to it 
 carefully in his manuscripts, if we may judge from the curious system 
 followed in the old editions,—a system which may indeed be simplified with 
 advantage ; only at every change one should look out sharply lest the meaning 
 be misrepresented or obscured. In the next line the Oxford text gives, ‘‘the 
 Apostle’s disease,” as if it were the disease of some one Apostle, not of the 
 whole body. This is one of a class of mistakes common in the reprints of our 
 older writers, arising from the ignorance which prevails concerning the 
 
288 NOTE I. 
 
 some, who are subject to the Apostles disease here, heavy and cast 
 down, and no cheerful spirit within them. So they were not clean 
 destitute of the Spirit at this promise making, but had Him ; and so 
 well might love Him, and in some sort keep His commandments, 
 and yet remain capable of the promise of a Comforter for all 
 that.” 
 
 Now it is doubtless quite true that they, in whom the Spirit 
 dwells, and who submit to His governance, will be led by Him from 
 one grace to another, and that, when new emergencies and difficulties 
 arise, new powers to meet them will be unfolded in their souls. 
 Only Andrewes, from the character of his mind, as well as from the 
 philosophy in which he had been trained, was disposed to look at 
 the work of the Spirit rather as mechanical, than as dynamical or 
 organical, agreeing herein with the great body of theologians, who 
 have been readier to conceive that the Spirit brings some fresh gift 
 
 history of our grammar. Few persons are distinctly aware that the practice 
 of denoting the genitive singular by an apostrophe was not common, except 
 in certain peculiar words, till the latter part of the seventeenth century; or 
 that the absurd or unmeaning mark, which we now subjoin to denote the 
 genitive plural, only got into vogue about the middle cf the eighteenth. If 
 our editors bore this in mind, they would feel called upon to exercise a little 
 discrimination, when they come to an ambiguous form. Ten lines back, 
 where the edition of 1641 has “‘in the very words,” the Oxford gives ‘‘in the 
 very next words.” The insertion of newt may rest upon authority; but it 
 looks like an interpolation: the shorter expression is more in Andrewes 
 manner. 
 
 I do not make these remarks censoriously. In this age of speed and 
 - slovenliness,—of water-colours and lithography and photography,—when 
 everybody has so many things to do, that nobody can do anything, and the 
 only way of keeping the world’s wheels in motion, is to make matter do the 
 work of mind,—and when that patient and unweariable love of study, which 
 animated men in former generations, and which thought no labour too great 
 to be spent even on minute questions of grammar and orthography, if it did 
 but lead to a satisfactory result, is no longer to be found, owing to the 
 blighting system of using emulation, instead of the love of knowledge, as the 
 main instrument of education,—the reprint of Andrewes is certainly among 
 the more creditable samples of its class. But now that the most valuable 
 portions of our early literature are gaining circulation in modern types in the 
 remotest quarters of the globe, where people will have no means of referring 
 to the original text, it is desirable that our editors should more than ever feel 
 that laborious accuracy in the least things is an indispensable part of their 
 duty. 
 
IV OUIEAT) 289 
 
 on every fresh occasion, than that He is a principle of life abiding in 
 the soul, swaying its desires, exalting and purifying its affections, 
 strengthening its faculties, and turning them to their appropriate 
 purpose.* In so many regions of thought do we find counterparts 
 to the opposite views, which regard light, the one as a composite 
 aggregate, the other as a plastic and multiform unit. Besides it is a 
 very inadequate conception of the change which was to be effected 
 in the Apostles by the Comforter,—and which, we know from the 
 Book of Acts, was accomplisht within a few days of the Ascension,— 
 to speak of them as having Him already as the Spirit of Truth, and 
 as the Spirit of Holiness, and so needing him only as the Spirit of 
 Comfort. Andrewes did not mean this, though his words would 
 seem to.imply something of the sort. For all our Lord’s expressions 
 about the sending of the Comforter plainly declare that His presence 
 was to be something entirely new, and the like of which had not yet 
 been seen upon earth ; that it depended in some mysterious manner 
 on His own death and resurrection, and was to be totally different 
 from any spiritual influences which the Apostles had till then re- 
 ceived; in a word, that it was to be the great distinctive privilege of 
 
 *As this sheet is passing through the press, I have met with a like remark, 
 referring to a different part of the work of the Spirit, but exprest almost in 
 the same words, by Ackermann, one of the ablest among the rising theologians 
 of Germany, in an elaborate, and in many respects very valuable Dissertation 
 on the meaning of the words rvedua, vovs, and the German Geist, publisht in 
 the Theologische Studien und Kritiken for 1839. ‘‘ Theologians have not un- 
 frequently been guilty of a gross errour with regard to the biblical idea of 
 inspiration, from looking upon it as mechanical, instead of dynamical. From 
 the passages cited (Gen. xli. 38, Job xxxii. 8, Isai. xi. 2, Matth. x. 20, Luke 
 ii. 40, John xiv. 17, 26, xvi. 13, Rom. vii. 16, 1 Cor. ii. 10, xii. 3, Gal. iv. 6, 
 2 Pet. i. 21) it is sufficiently evident that the Bible speaks of the working of 
 the Spirit of God as dynamical. Hence theologians ought never to have 
 adopted or encouraged the crude notion, that persons under inspiration were 
 like so many drawers, wherein the Holy Ghost put such and such things, 
 which they then took out as something ready-made, and laid before the 
 world; so that their recipiency with reference to the Spirit inspiring them 
 was like that of a letterbox. Whereas inspiration, according to the Bible, is 
 to be regarded as a vivifying and animating operation on the spiritual faculty 
 in man, by which its energy and capacity are extraordinarily heightened, so 
 that his powers of internal perception discern things spread out before them 
 clearly and distinctly, which at other times lay beyond his range of vision, 
 
 and were dark and hidden.” p. 890. 
 dh 
 
290 NOTE I. 
 
 ema, 5 
 
 His Church. Such empkatical words as J will send you another 
 Comforter, and the other similar expressions, are far more than a 
 promise that One, who was dwelling in them already, should shew 
 forth His power in a new way, under this fresh affliction. So too 
 those words of St John, which formed the subject of the last Note, 
 certify us that the Apostles cannot at this time have received the 
 Spirit, in that sense in which His gifts were to be the peculiar 
 blessing of the Christian Dispensation. 
 
 If we examine the representation of the conduct of the Apostles 
 during their Lord’s life, as set before us in the four Gospels,—if we 
 consider how weak their faith was, how easily it was troubled by 
 doubts and fears, which the reiterated proofs of His divine power could 
 not allay,—how this its feebleness hampered and hindered them in the 
 exercise of the gifts with which he had endowed them,—how carnal 
 their wishes were still, set upon earthly prizes, incapable of under- 
 standing the pure glory of the Kingdom of Heaven, nay, disturbing 
 them with jealousies and rivalries,—and further how slow their 
 minds were to receive the heavenly light of their Master’s teaching, 
 —how unable they were, even on that last evening, to apprehend 
 the spiritual meaning of His words,—we cannot but recognise, when 
 we turn to the Book of Acts, that a total change had been wrought 
 in them, a change exactly coinciding with the effects, which, they 
 had been promist, would be produced by the Comforter ; wherefore 
 this change may with the amplest reason be regarded as being, in 
 all its parts, the fulfilment of that promise. Moreover, as, accord- 
 ing to the terms of the promise, the Comforter was to abide with 
 the Church for ever, the moral powers and spiritual graces, which 
 the Apostles then received, have been granted ever since to believers 
 in Christ, after the measure of their faith. This change in the 
 Apostles gives us a complete explanation and confirmation of St 
 John’s saying, that the Spirit was not given until Jesus was glorified: 
 which saying seems incompatible with the notion that the Apostles 
 had received any of the distinctively Christian gifts of the Spirit, at 
 all events before the Resurrection. Now divine truth, we may feel 
 sure, is always consistent with itself, although, according to the form 
 which ideas ever put on, when they are brought down into the 
 region of the reflective understanding, it will perpetually appear to 
 involve contradictions. Hence we must not doubt that, if there are 
 any passages in Scripture, which seem repugnant to the right in- 
 
NOTE I. 99] 
 
 —S 
 
 terpretation of this saying in St John, such repugnance will be 
 removed by a more careful investigation. 
 
 For instance, the very text, in preaching on which Andrewes 
 introduces the passage just cited, and which, according to his inter- 
 pretation, would imply that the Apostles had already received some 
 of the peculiar gifts of the Spirit,—our Lord’s words, // ye love Me, 
 keep my commandments: and I will pray the Father ; and he will 
 give you another Comforter,—cannot be at variance with the declara- 
 tion that the Spirit was not given till after Jesus was glorified. 
 Now at first sight these words seem thoroughly to confirm that 
 declaration, inasmuch as they palpably refer to what was to take 
 place after the Resurrection. The inconsistency is merely a matter 
 of inference, on the ground that the disciples could not love Jesus, 
 or keep His commandments, except through the influence of the 
 Spirit. But the love and obedience here spoken of are not that pure 
 and perfect love, and that perfect obedience, which the Spirit 
 desires to produce in the heart of every believer, and which can in 
 no respect be produced, save by His immediate power. The love of 
 the disciples at that time was weak, frail, human love, for Him who 
 had been their best Friend, their wisest Teacher, their greatest 
 Benefactor : and the only obedience which could as yet be expected 
 from them, was that which such grateful and reverential love may 
 beget even in the natural man, under circumstances fitted to foster 
 the better part of his nature. Without entering into the tangled 
 argument on the character and extent of prevenient grace, we may 
 assume, what is implied in every part of the New Testament, that 
 the divine aid which precedes faith, in its lower sense, is wholly 
 distinct from that special gift of the Spirit, which is vouchsafed to 
 believers, and to them only. 
 
 This distinction is not sufficiently prominent in the comment 
 of Aquinas on this passage. “Numquid (he asks) obedientia 
 discipulorum, et amor eorum ad Christum praeparant ad Spiritum / 
 Videtur quod non: quia dilectio qua diligimus Deum est. per 
 Spiritum Sanctum. Rom. v.5. Caritas Dei diffusa est in cordibus 
 nostris per Spiritum Sanctum, qui datus est nobis. Obedientia 
 autem est nobis a Spiritu Sancto. fom. viii. 14. Que Spiritu Der 
 aguntur hi filii Det sunt.” These verses however refer to a very 
 different love and obedience from that required by our Lord in St 
 John, a love and obedience proceeding, not from prevenient Grace, 
 
292 NOTE I. 
 
 but from the full gift of the Spirit. ‘Sed posset aliquis dicere (he 
 adds) quod per dilectionem Filii promeremur Spiritum Sanctum, 
 quo habito amamus Patrem. Sed huic repugnat, quia idem est 
 amor Patris et Filii”” But the love which Jesus here requires, was 
 that which they could not but feel toward Him in His Humanity, 
 not in His Deity. “ Et ideo aliter dicendum est, quod hoe 
 est in donis Dei, ut qui bene utitur dono sibi concesso, amplioris 
 gratiae et doni acceptionem mereatur; et qui male utitur, 
 hoe ipsum quod accepit auferatur ab eo. Nam, ut legitur Matt. 
 xxv. servo pigro ablatum est talentum,—et datum est el qui 
 acceperat quinque. Sic ergo est et de dono Spiritus Sancti. Nullus 
 enim potest Deum diligere nisi habeat Spiritum Sanctum. Non 
 enim nos praevenimus gratiam Dei; sed ipsa praevenit nos. [pse 
 enim prior dilexit nos, ut dicitur 1 Joann. iv. 10. Et ideo dicendum, 
 quod Apostoli primo quidem receperunt Spiritum Sanctum, ut 
 diligerent Deum et obedirent mandatis ejus: sed necesse erat 
 ad hoc ut ampliori plenitudine Spiritum Sanctum reciperent, quod 
 bene uterentur, diligendo et obediendo, dono Spritus Sancti prius 
 accepto. Et secundum hoe est sensus, Sz diligitis Me, per Spiritum 
 Sanctum, quem habetis, e¢ obeditis mandatis Mers, recipietis Spiritum 
 Sanctum, quem habetis, in ampliori plenitudine.” These words, it 
 is plain, are very far from expressing the difference, implied in our 
 ‘Lord’s words, between the gift of the Spirit which the disciples 
 were to receive in answer to His prayer, and that which they 
 already had. But thus it is for ever in the Schoolmen, that, while 
 they are exceedingly ingenious in devising all manner of artificial 
 and arbitrary distiactions, those which actually exist they often 
 overlook. 
 
 There is more uncertainty with regard to the meaning of the last 
 words in the next verse: The Spirit of Truth, whom the world 
 cannot receive, because it seeth Him not, nor knoweth Him: but 
 ye know Him; for He dwelleth with you, and shall be in you. 
 What rich treasures of knowledge are contained in this verse 
 concerning the whole relation between man and God, nay, between 
 man and all heavenly truth! But I merely cite it here for the 
 light which the last words seem to afford as to the previous 
 condition of the Apostles. In the text to this Note I have 
 interpreted them, without consulting the expositions given by 
 others, as though the difference of tense were meant to denote a 
 
NOTE I. 293 
 
 difference of time, and as though the former clause,—for He dwelleth 
 with you,—referred to that acquaintance with the Spirit which the 
 Apostles had already enjoyed,—the latter clause, and shall be 
 in you, to that higher gift which was to be granted to them on 
 the day of Pentecost. A like explanation, I find, is proposed by 
 Lampe. ‘Testimonium discipulis datur de meliori prae mundo 
 dispositione, quod cognoscant Spiritum. Nondum quidem plene 
 Spiritus Sancti excellentia, et ratio Oeconomiae atque operationum 
 ejus Apostolis innotuerat. Eousque tamen jam Spiritum cogno- 
 verant, ut eorum cognitio revelationes carnis et sanguinis, Matth. 
 xvi. 17, necnon scientiam discipulorum Joannis, Act. xix. 1, superaret. 
 —~-Nam et miraculorum divinitatem, et doctrinae Christi veritatem, 
 et personae ejus excellentiam agnoverant. Quod non poterat fier, 
 nisi simul tacite crederent eum esse Prophetam illum promissum et 
 uberrima Spiritus mensura ungendum, Jer. xi. 2, Ixi, 1, 2, 3. 
 Ps. xlv. 8. Qualiter ergo, vs. 7, cognitionem Patris discipulis 
 tribuerat, taliter nune cognitionem Spiritus tribuit, imperfectam 
 quidem, vera tamen fundamenta et rudimenta habentem. Originem 
 hujus dispositionis indicat verbis, Guia apud vos manet. Ita 
 passim interpretes, et sensu quidem commodo, Acceperant jam 
 primitias spiritus. lle eos traxerat vocatione efficaci, ut cum 
 abnegatione sui Christum sequerentur. Idem constanter iis 
 adhaeserat in multis tentationibus, ita ut, quamvis multi alii a 
 Jesu in diversa iverint,—fidelis permanserint. Huic apud illos 
 manenti Spiritui omnis cognitio, quam discipuli habebant, tribui 
 debebat. Spiritus enim nisi per Spiritum cognosci nequit.” 
 
 “Non absurdum tamen esset (he continues) 76 orc hic vertere 
 per guare, seu propterea, quae vis in N. T. non est insolens. 
 Confer Luc. vii. 47, et supra Joh. viii. 44. Et tum his verbis 
 repetitur promissio modo data, et indigitatur hanc mansionem, 
 quam Jesus promiserat, certo iis exspectandam, quia Spiritum jam 
 actu cognoscere inceperant. Fateor hoc mihi prae recepta versione 
 arridere.” 
 
 By this latter explanation both clauses are referred to the promist 
 effusion of the Spirit ; and thus, so far as I can find, has the passage 
 been understood by the great body of divines from the earliest 
 times to the present. Indeed the Vulgate, in the received 
 edition, renders all the three verbs in the future: Vos autem 
 cognoscetis eum; quia apud vos manebit, et in vobis ertt. This too 
 
294 NOTE 1. 
 
 is the reading in the old Latin translation of the Treatise of Atha- 
 nasius De Trinitate et Spiritu Sancto, § 7, and in Augustin’s 
 4th Tractate on St John, who explains the words thus. “ Erit 
 in eis ut maneat, non manebit ut sit : prius est enim esse alicubi, 
 quam manere. Sed ne putarent quod dictum est, apud vos ma- 
 nebit, ita dictum quemadmodum apud hominem hospes visibiliter 
 manere consuevit, exposuit quid dixerit,—cum adjunxit et dixit, 
 in vobis erit. Ergo invisibiliter videtur : nec, si non sit in nobis, 
 potest esse in nobis ejus scientia. Sic enim a nobis videtur in nobis 
 et nostra conscientia : nam faciem videmus alterius, nostram videre 
 non possumus ; conscientiam vero nostram videmus, alterius non 
 videmus. Sed conscientia nunquam est, nisi in nobis: Spiritus 
 autem Sanctus potest esse etiam sine nobis: datur quippe, ut sit 
 et in nobis. Sed videri et sciri quemadmodum videndus et sciendus 
 est, non potest a nobis, si non sit in nobis.” 
 
 The translation in the Vulgate is corrected by Erasmus, who 
 gives, Vos autem cognoscitis eum, quia apud vos manet, et m 
 vobis erit. Beza, who renders the passage, Vos autem nostis eum, 
 quia apud vos habitat, et mtra vos erit, says in his note: “habitat, 
 pever,—Manere vero hoc in loco idem valet atque pro sede et 
 domicilio habere ; quo sensu passim dicitur Deus habitare cum suis, 
 nempe intra ipsos évepyovpevos, quod mox subjicitur his verbis, 
 et intra vos ert.’ Hammond, understanding ot. as inferential, 
 gives a poor paraphrase of the passage: But by you I suppose, 
 and all true disciples of Mine He is highly valued ; therefore He 
 shall abide with (not only come to) you, He shall for ever continue 
 among you. How strangely the Platonic Soxet, 1 suppose, So 
 becoming in the philosopher who had discovered his own ignorance, 
 grates on our ears, when ascribed to Him in whom the fulness of all 
 knowledge dwelt! Grotius, taking ért in the same sense, says, 
 “Videntur praecedentia indicare Spiritum, quomodo hic sumitur, 
 prius nosci, deinde in hominem penetrare: pever est inhabitat,— 
 praesens pro brevi futuro.” On the first point Calvin of course is 
 far truer: “Ostendunt Christi verba nihil humano sensu posse de 
 Spiritu Sancto percipi, sed eum cognosci sola fidei experientia. 
 Mundus, inquit, capaa non est Spiritus, qua eum non cognoseit ; vos 
 autem cognoscitis eum, quia apud vos manet. Solus ergo Spiritus 
 est, qui in nobis habitando cognoscendum se praebet, alias ignotus 
 et incomprehensibilis.” This exposition seems nearly to coincide 
 
NOTE I. _ Heed 
 
 ~_ 
 
 with that given in the Sermon. Kuinoel on the other hand says, 
 “ Praesentia, yuvdoKere, ever, vim futurorum habent, id quod vel 
 additum é€orat docet:” and he is followed by Tittman, and by 
 iSlee in his Commentary on St John. Yet one would rather 
 think that this very use of different tenses was meant to denote a 
 difference of time; whereas, had all the verbs been in the present, 
 they might with more likelihood have been deemed to signify a 
 proximate future. 
 
 Luecke, in his first edition, makes the same remark, “that 
 ywookere, as well as péver, must be taken as futures, on account of 
 ertat just after, and because the disciples did not yet know, and 
 had not received the Spirit.” In his later editions he has adopted 
 Lachmanun’s reading, cal é€v tiv éoriv, instead of éorar,—and says 
 in the last, “Is y.vwéocKere to be considered a future, as the 
 Vulgate in some manuscripts has Cognoscetis? The words déceu 
 and épwrrfow just before render this probable. Then however we 
 should have to read peve?, answering to Zorat, if this be right. But 
 it is evident that gorau. is a correction for €oruv, which Lachmann has 
 restored ; and the Vulgate has manebit, though the present péve: 
 is sufficiently certain.* Meyer rightly regards the presents as in- 
 definite. Jesus contrasts the character of the xéapos with that of 
 his disciples. The unbelieving world is unable to receive and to 
 know the Spirit; the disciples, in their faith, have the capacity to 
 receive and to know Him, But the reception as well as the know- 
 ledge are to be future: see vii. 39. The difference between Tap’ 
 vptv pever and éy tyiv éoriv is, that the former refers rather to the 
 idea of the HapaxrAnros, who is to be with them, the latter to that 
 of the Ilvetpua, who is to be in them. The Paraclete abides with 
 them, because, as the Spirit, he is in them. Thus they can know 
 Him from their own immediate experience. The causal 671 implies 
 that the Spirit of Truth cannot be known by any one, except 
 through his personal possession aud experience. 
 
 *As the Alexandrian manuscript reads gora:, we must be guided, in 
 adopting or rejecting it, by internal evidence. Luecke’s assertion, that éorat 
 is evidently a correction, is of no force, as is often the case with arguments 
 stated thus summarily. On the contrary, according to the primary maxims 
 of conjectural criticism, a scribe, finding two verbs united by a «ai, was much 
 likelier to assimilate them, had they been in different tenses, than to 
 introduce a difference, when they were in the same tense. 
 
296 NOTE I. 
 
 nnn nnn nee LE EES ESSRnONES 
 
 Olshausen’s explanation coincides pretty nearly with Luecke’s ; 
 only he has a deeper intuition of spiritual truth, his mind being of 
 the family of Augustin’s. “The Saviour here promises a new, 
 higher, and till then unknown Principle, the Hvetpa rhs aAnGeras. 
 This expression implies no less that the Spirit produces the truth 
 in those who receive Him, than that He Himself is the Truth. 
 As God Himself is the Truth, and the Son, as the Revealer of 
 the unseen Father, so the Spirit also, the highest manifestation 
 of the Godhead, is the Truth in Himself, and only imparts the 
 truth, in that He imparts Himself. ’AAj@ea here is not the 
 intellectual truth of reflexion, but that absolute Truth which is 
 Life itself. Hence, by the communication of this Truth, all the 
 partadtns of our natural, sinful life is overcome. This Spirit is 
 therefore described as continually abiding (wap tyiv péver), and 
 as dwelling in the innermost centre of our being (ev tyiv éorar) 
 TivéoKere ad7d is not merely a future, you will know Him, but 
 you know Him already; Jesus could appeal to the experience 
 of the disciples, although they had not yet received the Spirit, 
 because they had already felt His incipient workings in their 
 hearts, at occasional blessed hours of their intercourse with their 
 Lord. The side opposed to the disciples is the ckoapos, whereby we 
 are here to understand the hearts of men, while they continue 
 in their natural state: these cannot receive Him, because they 
 are unable to see Him and to know Him. Thus the latter is 
 a condition of the former; whereas one might have supposed that 
 conversely the reception must precede the knowledge. Of the 
 deepest form of knowledge this is quite true: but a preliminary 
 knowledge is also requisite for the reception of the Spirit ; and 
 this awakens the slumbering desire in our heart. Even as an 
 eye, when shut close, cannot feel the beauty of light, so the world 
 cannot feel the blessing of the Spirit, until that desire, which is the 
 condition of receiving Him, is kindled within it.” 
 
 These remarks are very just; but they are perfectly consistent 
 with the explanation proposed in the Sermon ; and notwithstanding 
 the mass of authority the other way, that explanation seems to 
 me the simplest, and to put the least force upon the words. To call 
 yiwwéoKete a present indefinite, with Luecke and Meyer, is scarcely 
 allowable, if we take it as referring to a definite future event, 
 or to a state which was to rise out of such an event. But if we 
 
NODE LI. 29 
 
 ~I 
 
 make a distinction between the outward and the inward presence 
 of the Spirit, and suppose that the Apostles as yet had only 
 enjoyed the former, recognising His power in a measure as mani- 
 fested in the life and discourse of their Lord, and being so far 
 enlightened by Him as to discern the divine character of that 
 power, then the promise of the higher gift to them would be in full 
 conformity with that principle, which runs through the whole 
 Scripture, as it does through all the dispensations of life, that 
 to him who has shall be given. The difficulties which have often 
 been felt, and which have occasioned interminable controversies, 
 concerning the priority of the outward or the inward act, might be 
 lessened if we were to meditate on the facts presented to us by 
 all the operations of life; how in all there is a combination of 
 two coordinate elements ; how, for instance, in perception there is 
 a reciprocal action of the object and the precipient, which must be 
 coinstantaneous, admitting of no priority, no exclusive causation, on 
 one side or the other; although even here a like controversy has 
 started up, and one psychological school ascribes all primary 
 causative power to the objects of knowledge, another to the mind 
 that knows. At the same time both the object of knowledge 
 and the subject imply a prior Cause, whereby they have been set in 
 this state of reciprocal action, whereby the perceiver has been 
 endowed with his power of perceiving, and the object has been fitted 
 for acting upon his perceptions. In like manner the common 
 processes of the mind might greatly help us to understand how they, 
 who do not perceive and know, cannot receive. Moreover the state 
 which I have supposed to be here represented as that of the 
 Apostles, at the time when Christ promist to send the Comforter to 
 them, is a very common one in every age of the Church, and 
 perhaps was never commoner than in these days. There are num- 
 bers of persons, with regard to whom one cannot assert, that 
 the Spirit has so taken possession of their souls, as to be the Guide 
 and Ruler of their thoughts and feelings, and to lead them to a full 
 recognition of the Saviour and His atonement, but who take pleasure, 
 more or less, in spiritual conversation, in the study of the Bible and 
 other godly books, and in religious exercises and services. Of such 
 persons we may say, that they know the Spirit, because He dwelleth 
 with them: they recognise Him in His operations, as manifested 
 in the ordinances of the Church, or in the lives and words of those 
 
298 NOTE I. 
 
 a nnn EES SEES EEE ESE 
 
 whom He has sanctified and enlightened! and we may cherish a. 
 trustful hope, if those feelings have life and reality, that He, whom 
 they have known when He was dwelling with them, will in due time 
 be in them. 
 
 An additional proof that the disciples cannot as yet have 
 received the Spirit of Truth, seems to lie in our Lord’s words. 
 in xv. 26, and xvi. 13, where He promises that He will send 
 the Spirit of Truth to them, and speaks of the time when the 
 Spirit of Truth shall be come. Indeed all their remarks and 
 questions on this last evening, their doubts and distrust afterward, 
 St John’s express declaration (xx. 9) that as yet even He and Peter 
 knew not the Scripture, that Jesus was to rise again from the dead,— 
 the dullness and slowness of heart to believe all that the Prophets had 
 spoken, with which Jesus reproached the two disciples on their way 
 to Emmaus, and which was shared more or less by the rest,—certify 
 us that the Spirit of Truth was still to come. It is true, Peter had 
 made that confession, of which Jesus pronounced that it had not 
 been revealed to him by flesh and blood but by His Father in 
 heaven. Yet, wonderful as that confession was, coming from 
 the poor fisherman, and declaring that He, who had not where 
 to lay His head, was the Christ, the Son of the living God,—how far 
 did it fall short of that acknowledgement that Jesus Christ is the 
 Lord,—of that recognition of His mediatorial power and office, and 
 of the atoning efficacy of His incarnation and death,—which is the 
 essential work of the Spirit, and which cannot spring from any other 
 source! If proof of this were needful, it may be found in Peter's 
 attempt, which is ‘recorded immediately after, to dissuade his 
 Master from encountering the very sufferings whereby His media- 
 torial office was to be fulfilled. 
 
 As to the promise in Matt. x. 20, Mark xiii. 11, Luke xii. 12, 
 that the Spirit shall teach the disciples what they are to say, when 
 they are brought before magistrates for their Master’s sake, the 
 context in St Matthew shews that this does not refer immediately 
 to their first mission during our Lord’s life, when we have no 
 record of their having had to endure such persecution, but to 
 the period subsequent to the day of Pentecost, when the persecu- 
 tions, by which the Church was to be strengthened and purified, 
 commenced, 
 
 Into the enquiry as to the nature of the gift, which Jesus bestows. 
 
NOTE I. 999 
 
 on the Apostles in John xx. 22, and the relation between that gift 
 and those which were bestowed on the day of Pentecost, I need not 
 enter here, seeing that at all events that gift was subsequent to the 
 Resurrection, and must be regarded as the initial fulfilment of the 
 promise that He would send the Comforter to abide in them. 
 Augustin asks several times over, why Christ gave the Spirit to the 
 Apostles on two distinct occasions, namely, on the evening after the 
 Resurrection, and on the day of Pentecost; and he has a favorite 
 solution for this difficulty ; which solution he brings forward in his 
 75th Tractate on St John, in his Treatise, on the Trinity (xv. 46), 
 and in his 265th Sermon; where he introduces it with a beautiful 
 acknowledgement and apology for his ignorance. The solution how- 
 ever is no solution at all: it does not even touch the question to be 
 solved, but looks entirely away from it into the region of fanciful 
 numerical analogies. “ Arbitror (he says), sed arbitror, ideo bis 
 datum esse Spiritum Sanctum, ut commendarentur duo praecepta 
 caritatis—Una caritas, et duo praecepta: unus Spiritus, et duo 
 data.” In an earlier work, Contra Epistolam Manichaei (§ u.), he 
 finds out another reason of the same class, as indeed such reasons 
 may easily be found in abundance: “ Propter geminam clarifica- 
 tionem, secundum hominem et secundum Deun, bis etiam datus est 
 Spiritus Sanctus; semel postquam resurrexit a mortuis, cum 
 insufflavit in faciem discipulorum, dicens, Accipite Spiritum Sanctum. 
 Et iterum, postquam ascendit in coelum, decem diebus transactis ; 
 qui numerus perfectionem significat ; cum septenario numero, in 
 quo conditus est mundus, additur Trinitas conditoris. De quibus 
 rebus inter spirituales viros pie cauteque multa tractantur.” This is 
 a specimen, and far from an unfavorable one, of the fantastical 
 trifling which we find perpetually in the exegetical writings of the 
 Fathers, and which their worshipers nowadays propound to us as 
 deep truths; the reaction from the dry prosaic spirit of the last 
 century having produced a craving for al! manner of extravagant 
 follies, while the great ambition of many among the disciples of the 
 new school in our theology seems to be, that this shall be signalized 
 as the Age of Irrationalism. Happy though it has been for our 
 divinity in some respects, that we have returned of late with greater 
 reverence to the works of the Fathers, the evil effects of this change 
 will be greater than its benefits, unless we apply that rule to them, 
 which we are enjoined to apply to everything human, of proving all 
 
300 NOTE I. 
 
 things, and only holding fast to that which is good. Let us hold 
 fast to that which they derived from the wisdom and spirit of 
 Christ ; and let us reject what they derived from the spirit of the 
 world, and from the fleeting fashions of their own age. Among 
 the qualities which they draw from this source, is their fondness for 
 allegories and for numerical analogies. It would have been deemed 
 profound in those days to say, that the reason a man has two eyes 
 is, that there is a sun and a moon in the sky,—their not being 
 copresent would not have disturbed the discoverer of such a grand 
 analogy between the microcosm and the macrocosm ;—or that he 
 has one neck, because the tower of Babel was one; or that he has 
 five fingers, because there are five strings to the lyre, or five acts to 
 a drama ; or that the hairs of his head are innumerable, because the 
 grains of sand on the seashore are so. The striking thing in the 
 passages quoted from Augustin is, not that the explanation is a bad 
 one, but that it implies an ignorance of what an explanation is, and 
 of the method in which we are to attain to it : and the same thing we 
 find perpetually, as well in the Fathers, as in the contemporary 
 grammarians and rhetoricians. For. it was an age when people had 
 almost lost the feeling and the perception of reality. The spirit of 
 the old world was all but extinct; the spirit of Christendom was 
 growing up, and had not yet taken possession of the mind of man. 
 -It was an age of bloated bodies, and spectral souls. Men could not 
 lay hold on anything; they could not look anything in the face. 
 They took pomp and pageantry for greatness, lust for pleasure, 
 rhetoric for eloquence, similitude in form for affinity and identity. 
 Instead of grafting fresh slips from the Tree of Knowledge, they 
 contented themselves with picking up the dead leaves. As no man 
 can ever keep entirely free from the contagion of his age, we find 
 more or less of these absurdities in the Fathers also. But in them 
 the life of Christendom was germinating: in some of them, above 
 all in Augustin, it was pushing forth vigorously. By this we may 
 be fed and edified: only let us beware of taking the husk for the 
 kernel, of picking up the hollow nuts, instead of plucking the sound 
 ones. 
 
NOTE J. 301 
 
 Nore J: p. 29. 
 
 Tauler, in his Sermons on our text, takes occasion to enforce his 
 mystical view of Christianity, applying our Lord’s words to the 
 necessity of our being entirely delivered from the bondage of the 
 creature, that we may enjoy the beatitude of a perfect union with 
 God. There is such deep wisdom and beauty in his exposition, that 
 T will quote a considerable part of it. Many readers will perhaps be 
 surprised, on these and on other accounts, to find that there was so 
 much of truth in the Theology of the fourteenth century : and even 
 this passage will enable us to understand how Luther came to 
 feel such a love and admiration for Tauler, who seems to have 
 exercised more influence, than almost any divine except Augustin, in 
 forming the mind of the great Reformer.* 
 
 “What (he says) is meant by Christ’s going away from us? 
 Nothing else than our destitution, hopelessness, and helplessness, 
 that we are heavy and slow in all good things, and cold and dark ; 
 for then Christ is gone from us. If persons who are in this state, 
 render it useful and fruitful for themselves, this would be a truly 
 profitable, noble, blessed, and divine thing for them. Let a man 
 be thoroughly in this state, and keep himself calm withal, to 
 him all variety will be fused into unity; and he will have joy 
 in sorrow, and be patient under reproach, in constant peace amid 
 war and trouble; and all bitterness will to him become true 
 sweetness.— 
 
 “Now, children, seeing that the Holy Ghost could not come to 
 these dear disciples of the Lord, unless Christ went away from them, 
 it is reasonable that we should look what we take in hand : there- 
 fore leave all things for God’s sake; and God wili assuredly be given 
 
 *It is interesting to find Luther writing thus to Spalatin in December 
 1516, that is, more than ten months before the publication of his celebrated 
 Theses, at a time when he entertained no thought of the contest he was to 
 engage in. ‘“‘Si te delectat puram, solidam, antiquae simillimam theologiam 
 legere, in Germanica lingua effusam, sermones Johannis Tauleri, praedicatoriae 
 professionis, tibi comparare potes.—Neque enim ego vel in Latina, vel in 
 nostra lingua theologiam vidi salubriorem et cum Evangelio consonantiorem. 
 Gusta ergo, et vide, quam suavis est Dominus, ubi prius gustaris, et videris 
 quam amarum est quicquid nos sumus.” 
 
302 NOTE J. 
 
 to you in all things. Do this with diligence, and with a steadfast 
 cleaving to the truth; and you will receive a wonderful reward from 
 God in this present time.— 
 
 “ Observe how high, and in what way, man must be carried up, to 
 reach the state of his highest blessedness: for this can only be 
 through a real abandonment of those things, which are especially 
 pleasant and lovely to him and his nature. To all these he must 
 wholly die, and must let them go, however good and holy and 
 spiritual and precious he may deem them. For if it was necessary 
 that Christ’s disciples should be deprived of His lovely, holy, gracious 
 humanity, to be fitted for receiving the Holy Ghost, no man, it is 
 certain, can be a recipient of divine grace, whose heart is possest by. 
 any creature.— 
 
 “ Sinful persons, or open sinners, are hindered by the creature, in 
 that they make use thereof against God, according to their own will. 
 These people go astray in God’s way. David says, Cursed are they 
 who err in God’s way (Ps, cxix. 21), that is, in the creature. There 
 are also sundry good folks, who spend too much care upon the 
 necessaries of this life, or look too much for pleasure to outward things. 
 Against these Christ says, He who loves his life shall lose it, that is, 
 carnal love, he who holds this too dear, loses his life ; and he whe 
 hates his life, shall receive everlasting life: that is, they who resist 
 their disorderly lusts and desires, and do not follow them. 
 
 “ Another hindrance hampers good people in true spirituality, 
 through the misuse of the seven sacraments. He who dwells with 
 pleasure on the sign of a holy Sacrament, does not get to the inward 
 truth; for the sacraments all lead to the pure truth. Marriage is a 
 sign of the union of the divine and human nature, and also of the 
 union of the soul with God: but he who would stop at the sign 
 alone, is hindered by his outward senses from reaching the eternal 
 truth ; for this is not a true marriage. There are also some men 
 who make too much of repentance and confession, and cleave to the 
 sien, and do not strive to reach the pure truth. Against these 
 Christ says, He who is washed needeth not save to wash his feet: that 
 is, he who has once been washt with a hearty repentance and sincere 
 confession, needs nothing more than that he confess his daily sins, 
 and not his old sins, which he has already repented of and confesst : 
 but he must wash his feet, that is, his desires and conscience, these 
 he must purify from his daily sins. Moreover many good men, by 
 
NOTE J. 303 
 
 spending too much anxiety on outward gestures towards the sacred 
 Body of our Lord, hinder themselves in divers ways, so that they 
 cannot receive Him spiritually, and enter inwardly into the truth ; 
 for this is a desire after a real union, and not the appearance merely. 
 Hence they do not receive the sacrament worthily ; for all sacraments 
 are the signs of spiritual truth.— 
 
 “Again there are some, ay, many people, who do not rightly 
 worship the Father in the truth. For so soon as a man prays to 
 God for any creature, he prays for his own: harm: for, since a 
 creature is a creature, it bears its own bitterness and disquiet, 
 pain and evil about it: therefore such people meet their deserts 
 when they have trouble and bitterness; for they have prayed for 
 it. He who seeks God, if he seeks anything beside God, will not 
 find Him : but he who seeks God alone in the truth, will find Him, 
 and all that God can give, with Him. 
 
 “Again, many good people hinder themselves in their perfection 
 by this, that they look solely to the Humanity of our Lord Jesus 
 Christ, and that they give themselves too much to visions. They 
 cherish the images of outward things in their minds, whether it 
 be angels or men, or the Humanity of Christ, and believe what 
 they are told, when they hear that they are especially favoured, or 
 of other men’s faults or virtues, or hear that God purposes to do 
 something by their means. Herein they are often deceived: for 
 God never does anything through any creature, but only through 
 His own pure goodness. And yet He said to His disciples, J¢ 7s 
 good for you that I go away. Thus to them that wish to be 
 His disciples in high perfection, His Humanity is a hindrance, if 
 they fix upon it and cleave to it with fondness. For they should 
 follow God in all His ways; therefore His Humanity should lead 
 them further to His Deity. For Christ said, Z am the Way, and 
 the Truth, and the Life: no man cometh to the Father, but by Me. 
 Greatly then do they err, who suppose that they can do anything 
 good of themselves; for Christ said, that of Himself He did 
 nothing. 
 
 “Christ’s true Humanity alone, in its union with His Deity, are 
 we to worship ; for the man Christ is truly God ; and God is truly 
 Man. Therefore we are not to trouble ourselves about any creature, 
 but solely to seek God, our Lord Jesus Christ, who is our only Way 
 to the Father. Now even if we come into the Way of Truth, which 
 
304 NOTE J. 
 i pe Oe ee eee 
 
 is Christ, yet we are not perfectly blessed, although we behold the 
 Truth of God. For, while we are beholding, we are not one with 
 that which we behold: so long as there is anything in our perceptions 
 or understanding, we are not one with the One: for where there is 
 nothing but One, we can see nothing but One: for we cannot see 
 God except in blindness, or know Him except in ignorance. St 
 Augustin says, that no soul can come to God, unless it go to God 
 without a creature, and taste Him without a likeness. Therefore, 
 because the soul is a creature, it must cast itself out of itself, and in 
 its hour of contemplation must cast out all saints and angels ; for 
 these are all creatures, and hinder the soul in its union with God. 
 For it should be bare of all things, without need of anything ; and 
 then it can come to God in His likeness. For nothing unites so much 
 as likeness, and receives its colour so soon. For God will then give 
 Himself to the faculties of the soul ; so that the soul grows in the 
 likeness of God, and takes His colour. The image lies in the soul’s 
 powers, the likeness in its virtues, the divine colour in its union; and 
 thus its union becomes so intimate, that it does not work its works in 
 the form of a creature, but in its divine form, wherein it is united to 
 God, nay, that its works are taken from it, and God works all its 
 works in His form. And then, while it beholds God, and thus 
 becomes more united with Him, the union may become such, that 
 God by degrees pours Himself into it, and draws it so entirely into 
 Himself, that no distinction any longer remains between virtue and 
 vice, and that the soul does not recognise itself as at all distinct from 
 God.—Therefore let the light of grace overpower the light of nature 
 in you: for the higher knowledge the soul attains in the light of 
 erace, the darker does it deem the light of nature. If then it would 
 know the real truth, it should observe, whether it is drawn away 
 from all things, whether it has lost itself, whether it loves God with 
 His love, whether it be not hindered by any things, and whether God 
 alone lives in it. If so, it has lost itself, as Mary lost Jesus, when 
 He went into the school of His Father’s highest doctrine; wherefore 
 He heeded not His mother. Thus it happens to the noblest soul that 
 goes into God’s school. There it learns to know what God is, in His 
 Deity and in the Trinity, and what He is in His Humanity, and to 
 know the all-gracious Will of God. That man is most truly God, 
 who works all his works out of love, and gives up his will to the will 
 of His Heavenly Father.” 
 
NOTE J. 305 
 
 Andrewes on the other hand, in his Sermon on our text, enters on 
 more dangerous ground, and tries to show that in certain cases it 
 may be expedient for the soul to lose the presence of Christ alto- 
 gether, without restricting this to His Humanity. ‘‘The Fathers 
 go yet further, and enquire whether this also be not true in His 
 spiritual presence, and resolve that even in regard of that it is no 
 less true. To some vobis it is expedient that even after that manner 
 also Christ go from them. And who are they? One vobis, when 
 men grow faint in seeking and careless in keeping Him.—Gone He 
 was, and meet He should so be, to teach them to rise and seek, to 
 watch and keep Him better. Another vobis, when men grow hich, 
 conceited and overweening of themselves and their own strength, 
 and say with David, Von movebor, as if they had Christ pinned to 
 them, and with Peter, Hist omnes non ego. It is more than time 
 Christ be gone from such, to teach them to see and know themselves 
 better. But if Christ leave us, if He withdraw His spiritual pres- 
 ence, we fall into sin ; and that cannot be expedient for any. Good 
 that I have been in trouble; for before I was troubled, I went wrong; 
 but not good for any to fall into sin. Yes indeed: Audeo dicere, 
 saith St Augustin, I dare avow it, Hwpedit superbo ut incidat in 
 peccatum,—there are the very terms,—it is expedient they fall into 
 some notorious sin, as David, as Peter did, that their faces may be 
 filled with shame, and they by that confusion learn to walk with 
 more humility. The messenger of Satan, that was sent the Apostle 
 to buffet him, was of this nature, and to no other end sent, but to 
 prevent this malady. Ina word, Christ must withdraw,—no remedy, 
 —that we may grow humble, and, being humble, the Holy Ghost 
 may come: for He cometh to none, rests on none, giveth grace to 
 none, but the humble. So we see, Christ may be, and is, even 
 according to His spiritual presence, withdrawn from some persons, 
 and for their good,—Christus abit, ut Paracletus veniat ;—and that 
 many ways meet it is, it so should be. This makes us say, Go Lord, 
 set up Thyself above the heavens, and Thy glory over all the 
 earth.” 
 
 In these remarks there is a groundwork of truth, though the 
 assertions about David and St Peter are very questionable ; and 
 on two points, the most startling ones, the good Bishop has been 
 led by his exceeding fondness for paradox to overstate and misstate 
 
 the fact. For one cannot well say that Christ is spiritually present 
 U 
 
306 NOTE J. 
 
 in a proud or a careless heart. So far as a heart is proud, it ex- 
 cludes Him, as with a gate of iron: so far as it is careless, it cannot 
 hold Him. Moreover, without entering into the mysterious ques- 
 tion, which has been so much agitated in various theological and 
 philosophical schools, as to the expediency of evil, and whether or 
 no it was expedient that Adam should fall into sin, it is plain that 
 in the examples referred to the problem is totally different. If a 
 man be proud or careless, sin is already in him ; and when a 
 spiritual disease is latent in the constitution, it is often expedient 
 and salutary that the morbid matter should be cast out and got rid 
 of by its open eruption, and the consequent sanatory discipline. 
 Thus do ingenious logicians puzzle themselves and others by using 
 ambiguous words without asking themselves what they mean. 
 Indeed the whole notion of Christ’s ‘withdrawing His spiritual 
 presence that the Holy Ghost may come,” implies great vagueness 
 of thought. For this itself is the work of the Holy Ghost, Christ’s 
 spiritual presence in the soul. 2 was not to speak of Himself, but 
 to glorify Christ, to receive of Christ, and to shew tt to us. 
 
 A different, and, it seems to me, a correcter view of those cireum- 
 stances in the Christian life, which present the closest analogy to 
 the expediency of our Lord’s departure from the disciples, is taken 
 by Hossbach, one of the most eloquent modern preachers in Ger- 
 many, in the third Sermon of his first Volume, on the Gospel for the 
 fourth Sunday after Easter. After speaking of the effect which was 
 to be produced on the disciples, he continues: “This is the way and 
 the manner in which we too receive the Holy Ghost, and in which 
 He begins to glorify the Saviour in us. Often years will pass away, 
 over us as over the disciples, long years, during which we may hear 
 the word of the Lord daily, and yet are not penetrated thoroughly 
 thereby. He evermore opens the fountains of His grace, to refresh 
 us with His lifegiving water ; but we let it dry up, without drinking 
 it into our hearts. We feel indeed that He is holding out something 
 grand and glorious; and we take pleasure also in His words: but 
 that which is deepest and most precious in them is totally lost to us, 
 because our sense for it has not yet been awakened. He has so 
 many things to say to us; but we cannot bear them yet; for the 
 lifegiving Spirit has not yet come and enlightened us. Such is wont 
 to be the condition of all in our earlier years, when the word of the 
 Saviour is first brought before our souls. We receive it with our 
 
NOTE J. 307 
 
 understandings, and acknowledge the truth contained in it; and at 
 solemn and stirring moments we may be acted upon by it powerfully ; 
 but anon we are drawn away by the many charms which life pre- 
 sents to us; and we go afar from the Lord, or at best divide our- 
 selves between His service and that of the world. Alas! and there 
 are, we all know, still worse cases. Many depart altogether from 
 the Fountain of Life, and follow the promptings of sensual pleasure, 
 which leads them to destruction. But even supposing that we have 
 gained a holy love for the Saviour during our youth, and have pre- 
 served it continually amid the temptations of the world, even if we 
 have not closed our hearts against the workings of the Holy Ghost, 
 who works without ceasing in all such as belong to the household of 
 the Saviour, still our union with the Saviour will be wanting on our 
 side in stability and intimacy: we shall often pass on blindly, when 
 He desires to give us His richest and most glorious revelations ; 
 often we shall be unable to understand what He means, when He 
 addresses us with His deep, spiritual words. Whence comes this ? 
 whence, except that we, like His first disciples, want that experience 
 of life, which alone can open our minds to receive His deeper mean- 
 ing, and which we cannot regard as anything but an ordinance of 
 God the Holy Ghost, to glorify the Saviour more and more in us. 
 For he who knows not the world and its manifold complicated re- 
 lations from his own observation,—he who has not yet felt the 
 insecurity and mutability of this transitory existence,—he who has 
 never yet been tost to and fro by the storms of life, and so has had 
 little or no occasion to look beyond this temporal to an eternal state, 
 —such a person can understand but little of Him, who came for this 
 very purpose, to bring mankind to eternal life: his life will be like a 
 smooth surface, into which the healing waters of the Gospel cannot 
 enter, and from which they glide off without effect. Something like 
 this must we conceive to have been the state of the disciples at the 
 time when our Lord spake the words of the text to them. But, as 
 He said to them, that it was good for them that He should go away, 
 —as He promist them that,in the very midst of the afflictions which 
 awaited them, the purifying and strengthening Spirit, whom they 
 needed, would come,—in like manner does He aid us also, and render 
 us gradually richer in that experience, whereby the Spirit whom He 
 sends will find the surest access to our hearts. O, they will come for 
 us too, the more our outward sphere of life unfolds and widens,— 
 
308 NOTE J. 
 
 they will come, the days of heavy sorrow, the dark hours in which 
 we shall see what was dearest and most precious to us on this earth 
 vanish away,—the heavy, crushing state, in which we can find 
 neither counsel nor comfort,—they will come, the times of distress, 
 in which our human neighbours have neither power nor will to help 
 us. But along with them comes the Holy Spirit, whom the Saviour 
 promist to send, and lifts up man’s downcast eyes from temporal 
 things to eternal ; He raises the quaking heart to prayer, and inter- 
 cedes for it with unutterable groanings ; He purifies, comforts, and 
 strengthens it ; and through the midst of the dark clouds of affliction 
 which surround us, He shews us the bright form of the Saviour, and 
 places us beneath the rays of His eternal light. Thus in our afflic- 
 tions is Christ glorified in us by the Holy Spirit. Thenceforward 
 we understand, far otherwise than before, what He meant when He 
 called upon us to enter into the communion of His sufferings, and to 
 be fashioned after the likeness of His death. The word of life, 
 which we had so often disregarded or misunderstood, comes suddenly 
 before our soul in wonderful clearness: and the sorrowing heart 
 finds therein, what the glad heart did not seek, a sacred, inexhaust- 
 ible fountain of everlasting life, and that rich, heavenly consolation 
 which this world cannot give. Thus, in proportion as a man’s tem- 
 poral life grows dark, his eternal life brightens: through painful 
 experience and bitter grief, the Spirit leads him to Him who cries to 
 all the weary and heavy-laden, Come to Me, and I will refresh you. 
 And he who in the hour of his need has once received grace for grace 
 from the fulness of the Lord, cannot turn away from Him again: 
 he cannot but cleavé more and more closely to Him, and receive His 
 divine life into himself: nay, he cannot cease thanking God for the 
 heavy trial, in which the Holy Ghost has come to Him. For he has lost 
 what was perishable, and has gained what is imperishable: his lot is 
 the highest which can befall a man: Jesus Christ is glorified in him.” 
 
 The other passages cited in these notes are almost all of them such 
 as I have met with, or at least such as have only attracted my at- 
 tention, since the Sermons were preacht: hence any coincidences 
 that may occur in them are accidental, or, more correctly speaking, 
 what might naturally be expected when persons are contemplating 
 the same objects attentively. But with Hossbach’s Sermon I had 
 long been familiar ; therefore whatever resemblance to it may be 
 found in mine must be derived from it. 
 
NOTE K. 309 
 
 Notre K: p. 34. 1.17. 
 
 On the precise meaning of the name, Paraclete, as given by 
 our Lord, in His last discourse, to the Holy Spirit, who was 
 to come after His departure, different opinions have been enter- 
 tained even from the early ages of the Church. The chief 
 part of the Greek Fathers, as may be seen in Suicer’s quota- 
 tions from Origen, Epiphanius, Chrysostom, Theophylact, and 
 Cyril, connected it with the Hellenistic use of rapaxaXely and 
 TapakAnows to denote the act of consoling and consolation. In the 
 early Latin Church on the other hand, Ilapé«Anros was commonly 
 rendered A dvocatus, agreeably to its signification in classical Greek. 
 That this is the true interpretation, is contended by Knapp in a 
 Dissertation which, like most of his, has much merit philologically : 
 Luecke calls it incontrovertible. In the first Epistle of St Johu 
 (ii. 1),—the only other passage of the New Testament where the 
 word occurs, and where it is applied to Christ Himself,—our Trans- 
 lators, following the common consent of theologians, render it by 
 Advocate: which word, though its meaning is narrower than that of 
 the Roman Advocatus, seems in this place sufficiently to express what 
 the Apostle intended, when he said, that we have a Paraclete with 
 the Father, who is the Propitiation for our sins. The office of the 
 English advocate however, which relates especially to the pleading 
 of a cause, does not correspond to that assigned by our Lord to the 
 Holy Spirit. Knapp shews that the Latin advocatus, like the 
 Greek mapakAyntos, answered more nearly to our general term, 
 counsel, having to advise, to direct, to support, rather than to plead : 
 and it is only in this sense that the name is applied to the Holy 
 Spirit, who was not to plead for the disciples, but to plead in them, 
 to direct them what they were to say, to prompt, to encourage, to 
 support them, and to lead them to the Truth. Hence the English 
 word advocate would not represent the office of the Holy Spirit as 
 the Paraclete. It would have been well indeed if a word coexten- 
 sive in signification could have been found, so that the unity of the 
 office which our two Blessed Paracletes have vouchsafed to assunie, 
 —and which is implied where our Lord says that the Father will 
 send them another Paraclete, thereby designating Himself as the 
 
310 NOTE K. 
 
 I ——_—— 
 
 first,—should have been as manifest in our version as in the original. 
 But I know not how this could be effected, unless we contented our- 
 selves with merely Anglicizing the Greek word, according to the 
 practice which we have followed in so many ecclesiastical terms, for 
 instance, in apostle, bishop, deacon ; a practice however which is not 
 without injury, inasmuch as it not only obscures our perception of 
 the meaning of the word thus imported, but, by severing it from its 
 etymological associations, deprives it of a portion of its power. In 
 the Rhemish Version, which has in great part been constructed on 
 the convenient system of taking the words of the Vulgate, clipping 
 off the Latin, and tacking on English terminations, this has been 
 done in the Gospel, where it gives Paraclete in all the four passages : 
 but the advantage, which might have accrued from this, is lost 
 through the use of Advocate in the Epistle. Here too it follows the 
 Vulgate, which has Paracletus, or rather Paraclitus * in the Gospel, 
 Advocatus in the Epistle. 
 
 * The change of Paracletus into Paraclitus was analogous to what took place 
 in many words, in which the Greek was regarded as equivalent to the Latin 
 i: an ecclesiastical parallel is furnisht by the expression Kyrie eletson. But 
 when the Greek original was forgotten, the Latin form easily gave rise to a 
 mistake about its etymology: hence the penultima was supposed to be short, 
 and is so treated even by Prudentius. Thus it was very natural that the 
 same errour should creep into the common chanting of the Liturgy. Erasmus 
 however, whose knowledge of grammar seems to have been more profound, as 
 his interest in it was still livelier than that which he took in theological 
 truth, after a poor note on the meaning of the word Paracletus, adds a very 
 long one, one of his three longest on the whole Gospel of St John, upon the 
 sin committed by this malpronunciation, wittily, though somewhat profanely, 
 or at least in a tone better suited to his satirical writings, urging the offense 
 of those who, quoties quoties id faciunt, Deum si non wie syllaba, certe uno 
 fraudant tempore. Andrewes on the other hand, to whom nothing comes amiss 
 for his Sermons, not even a pun founded on a blunder, surprises us somewhat 
 by saying, in the fourth On the Sending of the Holy Ghost,—‘*To go to a 
 lawyer’s reading, and not hear it, serves us not for our worldly doubts ; nor to 
 hear the physic lecture, for the complaints of our bodies. No; we make 
 them Paracletos, we call them to us, we question with them in particular, we 
 have private conference, about our estates. Only for our souls affairs it is 
 enough to take our directions in open churches, and there delivered in gross: 
 private conference we endure not; a Paracletus there we need not. One 
 we must have, to know thoroughly the state of our lands or goods: one 
 we must have entirely acquainted with the state of our body: in our souls it 
 holdeth not: I say no more: it were good it did. We make hima stranger 
 
NOTE K. oll 
 
 At present so many sacred associations have connected themselves 
 for generation after generation with the name of the Com/forier, that 
 it would seem something like an act of sacrilege to change it. 
 Indeed, if anybody ever reads Campbeil’s translations of the Gospels, 
 he must feel a shock of pain, I should think, when he comes to this 
 part of St John, and finds, “I will entreat the Father; and He will 
 give you another Monitor ;” and again, “If I do not depart, the 
 Monitor will not come to you.” Campbell here adopts a third sense 
 of the word IlapaxAyros, which Ernesti, in conformity to the 
 abovementioned doctrinary spirit of the last century, maintained 
 should be rendered by Doctor, or Teacher. Knapp however shews 
 that this sense is less appropriate than the other two. In fact, if we 
 understand the word Comforter, not merely in its secondary and 
 common sense, as Consoler, but also in its primary and etymo- 
 logical sense, as Strengthener and Supporter, it would be difficult 
 to find any word in our language so well fitted to express a range 
 of meaning corresponding to that embraced by the Greek Ilapd- 
 kAntos, although etymologically different. It seems to be one of 
 the words which have come to us through the Latin of the Church ; 
 of which words it would be interesting if some scholar learned in 
 the archeology of our language would draw up a complete list. For 
 though confortare is scarcely found in classical Latin, it is common 
 in the Vulgate, and had been used in earlier translations of the 
 Bible; as we see from Lactantius, Div. /nst. iv. 15, where he quotes 
 Isaiah xxxv. 3, Confortamint manus resolutae; and when our 
 ancestors first adopted it, they retained its Latin sense. Thus it is 
 continually used by Wiclif to represent its Latin original ; for 
 instance, in Luke xxii. 43, And an aungel apperide to him jro hevene 
 and coumfourtide him ; (Apparuit autem ilii Angelus de coelo, con- 
 Jortans eum) ; Acts ix. 19, And whanne he hadde take mete he was 
 coumfortid; (Et cum accepisset cibum confortatus est); 1 Cor. xvi. 
 13. Do ghe manli and be ghe coumfortid in the Lord; (Viviliter 
 
 all our life long. He is Paraclitus, as they were wont to pronounce him, 
 truly Paraclitus, one whom we declined and looked over our shoulders at. 
 And then, in our extremity, suddenly He is Paracletus ;: we seek and send for 
 Him; we would come a little acquainted with Him. But take we heed of 
 Vescio vos: it is a true answer : we take too little a time to breed acquaintance 
 in. Wescio vos, I fear, they find, that so seek Him: Paracletus they do not; 
 Paraclitus rather.” 
 
312 NOTE K. 
 
 oat ee 
 agite et confortamini) ; Phil. iv. 13. J mai alle thingis in him that 
 coumfortith me; (Omnia possum in eo qui me confortat) : see also 
 Eph. vi. 10, Col. 1. 11, 2 Tim. ii. 1, iv. 17. In other passages how- 
 ever, we find that the later sense of the word, which has since 
 entirely supplanted the primary one, had already attacht itself 
 thereto ; for instance, in 2 Cor. i. 3, 4. Blessid be god and the 
 fadir of oure lord jesus christ, fadir of mercies and god of all coumfort, 
 which coumfortith us in al owre tribulacioun, that also we moun coum- 
 forte hem that ben in al disease ; where the Vulgate has consolateo and 
 consolart. Fence it might be thought doubtful in what sense the 
 word Coumfortour was used by Wiclif, in the four passages of the 
 Gospel, for the Paraclete ; unless we recollected that the alternative 
 was between advocatus and consolator, and that the great body of 
 divines prior to his time had followed the Greek Fathers in taking 
 the latter sense. 
 
 Indeed even Augustin,—though in his 74th Tractate on St John 
 he says, “ Paracletus Latine dicitur Advocatus ; et dictum est de 
 Christo, Advocatum habemus ad Patrem, Jesum Christum justum,” 
 and though in the 92d he takes this sense in explaining xv. 26,—yet 
 in the 94th seems almost to prefer the other explanation ; or rather 
 he adopts both, though without accurately tracing the connexion 
 between them. “ Consolator ille (he says) vel Advocatus (utrumque 
 enim interpretatur quod est graece Paracletus) Christo abscedente 
 fuerat necessarius ; et ideo de illo non dixerat ab initio quando cum 
 illis erat, quia ejus praesentia consolabantur : abscessurus autem 
 oportebat ut diceret illum esse venturum, per quem futurum erat ut 
 caritate diffusa in cordibus suis verbum Dei cum fiducia praedicarent ; 
 et illo intrinsecus apud eos testimonium perhibente de Christo, 
 ipsi quoque testimonium perhiberent ; neque scandalizarentur 
 cum inimici Judaei absque synagogis facerent eos, et inter- 
 ficerent arbitrantes obsequium se praestare Deo: quoniam 
 caritas omnia tolerat, quae diffundenda erat in cordibus eorum per 
 Spiritus Sancti douum. Hine ergo iste totus ducitur sensus, quia 
 facturus eos erat martyres suos, id est testes suos per Spiritum 
 Sanctum ; ut illo in eis operante, persecutionum quaecunque aspera 
 tolerarent, nec frigescerent a caritate praedicandi, illo divino igne 
 succensi. Haec ergo, inquit, locutus sum vobis, ut cum venerit hora 
 eorum reminiscamini quia ego dixi vobis. Haec scilicet locutus swm 
 vobis, non tantum quia passuri estis ista; sed quia, cum veunerit 
 
NOTE K. 313 
 
 Paracletus ille, testimonium perhibebit de me, ne ista timendo 
 taceatis, unde fiet ut etiam vos testimonium perhibeatis. aec autem 
 vobis ab initio non diai, quia vobiscum eram ; et ego vos consolabar 
 mea corporali praesentia, exhibita humanis sensibus vestris, quam 
 parvuli capere poteratis.” In his much earlier work upon the 
 Sermon on the Mount (i. 2) he had said, with reference to the 
 declaration that they who mourn shall be comforted, “ Consolabuntur 
 Spirit: Sancto, qui maxime propterea Paracletus nominatur, id est, 
 Consolator, ut temporalem amittentes aeterna laetitia perfruantur.” 
 
 On the strength of the authorities which have been cited, it became 
 the received notion in the Church, that to console or comfort was the 
 distinctive work of the Paraclete: and it was not till the second 
 generation of the Reformers began to apply their classical learning 
 to the criticism of the New Testament, that the other interpretation 
 was revived. Indeed Erasmus, who in two passages, xiv. 26, and xv. 
 26, retains Paracletus, and in the other two substitutes Consolator, 
 says, in a note on xiv. 16, “ Hoc loco commodius erat vertere Consola- 
 torem, ne quis duos Paracletos imaginaretur. Nam quod hactenus 
 locutus est, consolandi gratia locutus est. Ita Paracletus erat 
 Christus. Pollicetur autem sese et alterum missurum Consolatorem, 
 nempe Spiritum Veritatis.” Here he totally misses the force of aA ov 
 TlapdéxAyrov, in supposing that our Lord merely applied the term 
 to Himself, in reference to His present discourse to comfort the 
 disciples. Luther renders IlapdéxAntos by Tréster, and urges the 
 blessed meaning of the name with his own inimitable power. Calvin, 
 as usual, gives an excellent explanation in a few words. “ Paracleti 
 nomen tam Christo quam Spiritui hic tribuitur, et jure: utrique 
 enim commune munus est nos consolari et exhortari et nos tueri suo 
 patrocinio. Fuit suorum Patronus Christus quamdiu in mundo 
 vixit ; deinde Spiritus tutelae et praesidio eos commisit. Si quaerat 
 quispiam, Annon sub Christi clientela etiam hodie simus, responsio 
 facilis est, Christum esse perpetuum Patronum, sed non visibili 
 modo. Quamdiu versatus est in mundo,’ palam se illis Patronum 
 exhibuit ; nunc vero per Spiritum suum nos tuatur. Aliwm a se 
 vocat propter bonorum quae ab utroque percipimus discrimen. 
 Christi proprium fuit, expiando peccata mundi iram Dei placare, 
 redimere a morte homines, justitiam ac vitam ac acquirere: Spiritus 
 proprium est, nos tam ipsius Christi quam omnium ejus bonorum 
 facere participes.” 
 
314 NOTE K. 
 
 Beza on the other hand translates TlapaxAnros by Advocatus in 
 all the five passages in which it occurs, explaining it by a reference 
 to St Paul’s words (Rom. viii. 26), about the Spirit as making inter- 
 cession for us. The same explanation is given by Pearson on the 
 eighth article of the Creed. But surely it is better to look for the 
 interpretation in the context of St John, where it is plain that the 
 help which the Apostles are to receive from the Tapd«Ayzos, is in 
 their warfare with the world : for it is a delusive practice, though a 
 very common one, to seek the exposition of a passage of Scripture in 
 any other part, however remote, of the sacred Volume, rather than in 
 the passage itself. Nor is Beza happier in suggesting that a\Aoy 
 HapdxAnrov Sécet should be rendered Dabit aliwm qui sit vobis 
 advocatus. Grotius is more clearsighted. here. ‘“‘ Alium Oratorem 
 Christus pollicetur, qui causam suorum agat apud mundun, sicut 
 ipse acturus est apud Patrem.” “Et notandum (he adds) Dei 
 Spiritui, qui est TlupdxAnros, opponi Spiritum malignum, qui est 
 Katiyopos, et sic dicitur Apocal. xii. 10.” The same antithesis had 
 been pointed out by Irencus (111. 17) in a passage on the gift of the 
 Spirit, in which we find the oldest extant form of a couple of favorite 
 allegories. “ Hance muneris gratiam praevidens Gedeon—demutavit 
 petitionem, et super vellus lanae, in quo tantum primum ros fuerat, 
 quod erat typus populi, ariditatem futuram prophetans ; hoc est, non 
 jam habituros eos a Deo Spiritum Sanctum, sicut Esaias ait, £7 
 nubibus mandabo ne pluant super eam; in omni autem terra fieri 
 ros, quod est Spiritus Dei, qui descendit in Dominum,—quem ipsum 
 iterum dedit Ecclesiae, in omnem terram mittens de coelis Paracle- 
 tum, ubi et diabolum tamquam fulgur projectum ait Dominus. 
 Quapropter necessarius nobis est ros Dei, ut non comburamur, neque 
 infructuosi efficiamur, et ubi accusatorem habemus, illic habeamus et 
 Paracletum ; commendante Domino Spiritui Sancto suum hominem, 
 qui inciderat in latrones, cui ipse misertus est, et ligavit vulnera ejus, 
 dans duo denaria regalia, ut per Spiritum imaginem et inscriptionem 
 Patris et Filii accipientes, fructificemus creditum nobis denarium.” 
 
 Since the time of Grotius the interpretation of IlapaxAyros 
 as Advocatus has been commonly adopted by Biblical scholars, for 
 instance, by Hammond, by Pearson, by Lampe, by Wetstein, by 
 Bengel. To Knapp’s Dissertation I have already referred. Luecke 
 and Tholuck follow him ; and De Wette in his corrected Version 
 has adopted the word Beistand, which Knapp recommended, Still 
 
NOTE K. 315 
 
 the sense of Comforter, as it was so closely connected with the word 
 according to its Hellenistic usage, is also very appropriate, both to 
 the general work of the Spirit, and to the special reason for which 
 our Lord here promises His help. Only we should bear in mind 
 that the Spirit is the Comforter, in the primary as well as the 
 secondary sense of that word, and that He did not come merely to 
 console the disciples for their loss, but mainly to strengthen their 
 hearts and minds, by enabling them to understand the whole truth 
 and to feel the whole power of the Gospel. 
 
 What led our Translators, from Tyndall downward, to render Ovx 
 ad¢ynow was oppavors, in xlv. 18, by L will not leave you comfortless, 
 I cannot perceive; Wiclif has fudirless. Orphans, the marginal 
 reading in the Authorized Version, ought to have been received into 
 the text: for the force and beauty of the original are much impaired 
 by the change. 
 
 z 
 
 Note L: p. 35. 
 
 Ildprodv, says Demosthenes, in his Speech against Androtion 
 (§. 27), Aowopia te Kal airia Kexwputpevov eotiv eeyyxov. 
 aiTia pev ydp earuv, drav tis WAG ypyodpevos AOyw pt) Tapa- 
 TXyTaL riot dv éyer, ELeyyNos de, OTAV OV av Ely TLS Kal 
 Taryn Gés dpot deiEy, In the early Greek language indeed the 
 prevalent sense of é\éyyevv seems to have been to reprove, to rebuke, 
 to reproach ; as we see in the Homeric use, both of the verb, and of 
 its derivatives €\éyyea and éeyyées, which are applied asopprobrious 
 terms to persons. But in the phraseology of the courts of justice, 
 and of the schools, €Aéyyevv implied demonstration, and some sort of 
 conviction, differing however from dzodedkvuvai, in that the latter 
 was simply to prove, whereas €héyyevy includes the refutation of an 
 opponent. Thus Aristotle (repi codurtix@y €Aéyyov, ¢. 1) defines 
 eheyxos as cvAdoyiwpos pet’ avtipdcews TOU Tuprepaocpartos. 
 Hence, a complex notion being comprehended in the word, its usage 
 naturally swayed sometimes toward the one side, sometimes toward 
 the other: and this ambiguity we also find in the writers of the New 
 Testament ; wherefore the leading notion can only be determined 
 by the context in each case. For instance, in Luke iii. 19, 1 Tim. v. 
 20, Tit. i. 13, Rev. iii. 19, it is that of reproving or rebuking ; in 
 
316 NOTE L. 
 
 Matth. xviii. 15, Tit. i. 9, and probably in 2 Tim. iv. 2, that of con- 
 vincing. In the last passage indeed we render éeyxe by reprove ; 
 but this, when ézutipyoov follows immediately after, would be a 
 sort of pleonasm : besides the main work to be effected by the preach- 
 ing of the Gospel would be omitted, unless it is exprest by eAeyxé, 
 the work which especially needs to be performed év doy paxpoOvpre 
 kat ddax7, that is, with all patience and teaching ; for the render- 
 ing in our Version, longsuffering, hardly gives the force of pakpoOupia 
 in this place ; and doctrine for $.dax7) seems to have crept in here, 
 as in some other passages, through the medium of doctrina in the 
 Latin Versions ; though doctrine in English does not appropriately 
 express the act of teaching, but only that which is taught. Again 
 there are passages in which the form convict would most adequately 
 represent ééyyev. Thus, in James ii. 9, dpaprtiav epyaer Ge 
 édcyydpevor td Tob vopov ws rapaPdrar should be rendered Ye 
 commit sin, being convicted by the law as transgressors. In John 
 viii. 9, we translate imd ths ovveidyrews éAcyydpevor being con- 
 victed by their conscience. In John viii. 46, ris e€ ipav eA€yxet pe 
 mept dpoprias;—where Tyndall’s, Cranmer’s, and the Geneva New 
 Testament had rebuke,—and that of 1611 substituted Which of you 
 convinceth me of sin ?—convicteth would have been preferable. On 
 the other hand, in Hebr. xii. 5, where we render pndé exA%ov v7’ 
 abtov éAeyxdopevos nor faint when thou art rebuked of Him, the 
 meaning of the original would, perhaps have been better exprest by 
 when thou art tried by Him ; for this is a very common signification 
 of éXéyxecv, derived from its forensic usage. 
 
 Now the passage among all these which comes the nearest to our 
 text, is the last cited from St John, viii. 46: r’s €€ tudv eAdyxe 
 we Tept Gpaptias; This is the same form of words as éheygeu Tov 
 kéopoov mept apaptiast which, if the first clause stood alone, we 
 might render, as I have said in the Sermon, He will convict the world 
 of sin. But since our modern usage restricts the form convict to its 
 legal sense, and to such other cases as correspond closely thereto, 
 where the conviction is of something personal in him who is con- 
 victed, it would scarcely be appropriate to speak of convicting the 
 world of the judgement of its Prince, still less of Christ's righteousness ; 
 though this also indirectly conveys the condemnation of the world. 
 For the reasons stated in the Sermon, it seems to me that convincing, 
 rather than reproving, the world is the main part of the work which 
 
NOTE L. 317 
 
 our Lord in His promise ascribes to the Comforter. The con- 
 viction however, in each of the three instances, implies a severe 
 reproof ; whereas the reproof would not necessarily imply any con- 
 viction. Though the Revisers of our authorized Version,—-as they 
 ought rather to be called than the Translators,—have followed 
 Wiclif and the Geneva Bible in keeping reprove in the text, while 
 Tyndall and Coverdale and Cranmer’s Bible have rebuke,—they 
 have shewn, by putting convince in the margin, that they felt doubt 
 about the correctness of the other rendering. The general adoption 
 of the latter would naturally be occasioned in part by the Latin 
 arguet, in which, though its original signification was no less wide 
 than that of érAéyyw, the sense of reproving became more predomi- 
 nant, and which was retained from the Vulgate by Erasmus, and 
 even by Beza.* The latter however says in his note, “ Arguet, edey- 
 Ser, id est, convincet, ita ut nihil habeat quod praetexat ;” and he 
 makes this the prominent notion in his detailed exposition of the 
 whole passage. 
 
 Luther, rendering ééyyewv by strafen, almost entirely loses sight 
 of the work of convincing, as assigned in this place to the Comforter. 
 But there is his wonderful living eloquence in the manner in which 
 he expands his interpretation of the passage, and applies it to the 
 events of his own times. The disciples, he says, on hearing our 
 Lord’s promise, might have askt, “ What will the Comforter do to 
 us, and through our means? Hereto Jesus makes answer, clearly 
 setting forth His office and work, that he was to rebuke the world, 
 and was to exercise this rebuke by the word of the Apostles over 
 the whole world. So that He speaks of His Kingdom, which he 
 purpost to establish upon earth after His Ascension, and which was 
 to spread mightily through the whole world by the power of the 
 Holy Ghost, and to bring all things into subjection to Him : which 
 however was not to be a kingdom of this world, so that He should 
 smite with the sword, depose kings and princes, and set up others, 
 
 * Of course the Rhemish version turns arguet into shal argue, according to 
 its common practice of keeping the words of the Vulgate, and merely Angli- 
 cizing the terminations, with little regard as to whether the English form 
 would convey the same meaning. Thus the purpose of having the Scriptures 
 in the vulgar tongue was ingeniously frustrated: for the readers of that 
 
 Version must often be unable to understand it, except by translating it back 
 into Latin. 
 
318 NOTE L. 
 ee ra 
 
 or create a new order of things and laws; but was to be a govern- 
 ment to be carried on solely by the word or preaching of the 
 Apostles ; and yet the whole world was to be subjected and made 
 obedient to Him thereby. And He calls the office in plain terms 
 that of rebuking the world, that is, of reproving all that it did and 
 was, and telling mankind that they were all, in their then state, - 
 punishable and unrighteous before God, and that they must listen to 
 the preaching of Christ, or be eternally condemned and lost. Thus 
 He here gives His Apostles and the preachers of the Gospel the 
 highest authority and power above every authority upon earth, that 
 they must rebuke the world with their preaching, and that all men 
 must for God’s sake be subject to this preaching, and must sutfer 
 themselves to be rebuked by it, if they would receive God’s grace, 
 and be saved. Verily this is a vast grasp in a word, and the 
 beginning of a war which was to be great and arduous, that these 
 few, mean, poor beggars, the Apostles, are to stir up the whole 
 world, and to bring it upon their shoulders. For what is meant by 
 the world ? Not one or two of their fellows; but all emperors, 
 kings, princes, and whatever is noble, rich, great, learned, wise, or 
 anything upon earth: all these are to be rebuked by their preaching, 
 as being ignorant, unrighteous, and condemned before God, with 
 all their wisdom, righteousness, and power, which they had hitherto 
 had and made boast of.—The world cries out furiously, when this 
 sermon begins, that it is a mischievous, intolerable sermon, produc- 
 ing dissension and confusion, giving rise to disobedience, insurrec- 
 tion, tumult. And we cannot wonder at these complaints : for it is 
 a vexatious matter, that the preachers should take upon themselves 
 to reprove all without distinction, and should allow none to be just 
 and good before God. Who can deem it right or reasonable that 
 this sermon should breed such a hubbub, and bring about changes 
 and innovations, so that the whole former religion and worship, 
 with so many beautiful ceremonies of such long standing, should be 
 despised, and should fall ?—And the most vexatious thing of all is, 
 that they who undertake the work of rebuking, are not high and 
 mighty, learned, or otherwise eminent men, but poor, mean, un- 
 known, despised fishermen, and such folks as everybody would 
 class with beggars and vagabonds. If other people did this, who 
 have some rank, and are set to govern the world ; or if it had been 
 deliberated upon in due form, adopted, and approved by such 
 
NOTE L, 319 
 
 persons, or (as the phrase is now) settled by a general council. But 
 of these few beggars, of whom nobody knows whence they come, 
 and who never askt anybody, without command or license should 
 come forward, and dictate to the whole world, and alter all things, 
 —who can endure or approve of this? Well, here you see that 
 Christ says, the Holy Ghost shall rebuke the world, and shall do 
 this by these His messengers: so that it is not they, but the Holy 
 Ghost, that rebukes, through whose command and office they preach. 
 Aud if He did not this, they would leave it alone. For without 
 Him they would neither have the understanding to frame such a 
 rebuke and judgement upon the whole world ; nor would they have 
 the courage to come forward openly, and attack the whole world. 
 For they are not so mad and silly as not to see and feel what 
 
 awaits them. Indeed Christ had told them sufficiently before, that 
 
 they were to risk their bodies and lives. Doubtless they would 
 much rather have been silent, and have left the world unrebuked, if 
 it had depended on themselves. But this office was laid upon them 
 and commanded them by the Holy Ghost, that they must do it, and 
 that God will have it so. At the same time however Christ gives 
 them the assurance and comfort, that, because it is the office and 
 work of the Holy Ghost, He will direct it, and will make way with 
 His rebukes, and that it shall not be quencht by the world, although 
 the world set itself with all its might against it, fiercely raging and 
 roaring, cursing and slaying.—Well, as I said, what speak ye to me 
 
 about this? It is not our doing. Speak to Him, who here says, 
 
 The Holy Ghost shall rebuke the world. But if He is to rebuke, He 
 must not be silent, much less flatter, and say what the world loves 
 to hear. If they will not hear it, the Holy Ghost will not cease 
 from His rebuke for all their raging and muttering, but will con- 
 tinue it until they give over or perish. If dissensions and tumulits 
 arise on this account, tell me, Whose fault is this, except his, who 
 will not bear or listen to this sermon of the Holy Ghost? Who is 
 disobedient here? They who take up and preach the sermon 
 according to God’s commandment? or they who set themselves 
 stiffly against God’s commandment, and claim to be in the right, 
 and complain of disobedience, if one does not preach and do as they 
 wish? If they would receive this sermon, as others do, and as they 
 ought to do by God’s solemn command, there would be no dissension; 
 but all people would be of one mind, as true Christians are. Since 
 
320 NOTE L. 
 
 however they run with their mad heads against it, storming and 
 raging, we must needs let it be, that they should excite divisions 
 and uprore ; but we will see who is the strongest, and who carries 
 his work to an end. Our Papists have already conspired together 
 so often, and resolved to destroy this doctrine, or they will not lay 
 down their heads in peace: but I trust they will not drive the 
 Holy Ghost, who has hitherto preserved Christianity and the 
 Gospel, out of heaven quite so soon as they expect. Should it turn 
 out however, that they themselves are cast down and consumed to 
 ashes, as happened of yore to Rome and to Jerusalem, they must 
 blame themselves.” 
 
 In thus rendering éAéyxew by strafen, Luther seems to have 
 adopted what was already the received version among his country- 
 men. For his favorite Tauler has the same word, though he applies 
 it very differently, but sti with his own deep beauty. “The Holy 
 Ghost (he says) wird die Welt strafen; that is, will enable man to 
 see clearly, whether the world is lying concealed within him, 
 hidden in the principle of his being: this He will reprove, declare, 
 explain, and rebuke. Now what is the world in us? It is the 
 ways, the workings, the imaginations of the world, the world’s 
 comfort, joy, love, and grief, in love, in fear, in sorrow, in care. 
 For St Bernard says, ‘ With all wherein thou rejoicest and sorrowest 
 thou shalt also be judged.’ Children, this will the Holy Ghost, 
 when he comes to us, clearly reveal, and rebuke us on account 
 thereof, so that, if we are reasonable, we shall never have rest or 
 quiet, so long as we know and find this evil and noxious possession 
 within us. And when one finds this evil inclination in a man, 
 that he is possest by any creature, be it living or dead, and he 
 remains unrebuked, all this is the world. And when a man keeps 
 this in himself unrebuked, this is a true, manifest sign that the 
 Holy Ghost has not entered into the principle of his life: for Christ 
 has said, When He comes, He will rebuke all these things.” 
 
 The same word is also used by Luther in that passage of the 
 book of Genesis (vi. 3), where it seems to be declared that the 
 Spirit, who was given back to man on the day of Pentecost, was in 
 some sort to be taken away. ‘The words, which we translate J/y 
 Spirit shall not always strive with man, are rendered by Luther, Die 
 Menschen wollen sich meinen Geist nicht mehr strafen lassen. 
 
 Augustin too (Jn Joann. Tract. xcv. 1), looking solely at the Latin 
 
NOTE L. . 321 
 
 arguet, explains the Spirit’s work to be that of reproving, without 
 reference to any conviction. “Quid est hoc? (he says on our text). 
 Numquidnam Dominus Christus non arguit mundum de peccato ? 
 cum ait, St non venissem, et locutus eis fuissem, peccatum non habe- 
 rent ; nune autem excusationem non habent de peccato suo.—Numquid 
 non arguit de justitia? ubi ait, Pater juste, mundus te non cognovit. 
 Numquid non arguit de judicio? ubi se ait sinistris esse dicturum, 
 Ite in nem aeternum, qui paratus est diabolo et angelis ejus. —Quid 
 est ergo quod tanquam proprie tribuit hoc Spiritui Sancto? An 
 forte, quia Christus in Judaeorum tantum gente locutus est, mundum 
 non videtur arguisse, ut ille intelligatur argui qui audit arguentem ? 
 Spiritus autem Sanctus, in discipulis ejus toto orbe diffusis, non 
 unam gentem intelligitur arguisse, sed mundum.—Sed quis audeat 
 dicere quod per discipulos Christi arguit mundum Spiritus Sanctus, 
 et non arguat ipse Christus? cum clamet Apostolus, dn vultis 
 experimentum accipere ejus gui in me loguitur Christus? Quos 
 itaque arguit Spiritus Sanctus, arguit utique et Christus. Sed 
 quantum mihi videtur, quia per Spiritum Sanctum diffundenda 
 erat caritas in cordibus eorum, quae foras mittit timorem, quo 
 impediri possent ne arguere mundum, qui persecutionibus fremebat, 
 auderent, propterea dixit, [lle arguet mundum; tanquam diceret, 
 Ile diffundet in cordibus vestris caritatem ; sic enim timore depulso 
 arguendi habebitis libertatem.” Here, it seems to me, this great 
 Father has involved himself in unprofitable perplexities, and mist 
 the force of the passage, by mistaking the meaning of édéyyev, and 
 thus losing sight of the distinction between Christ’s work and that 
 of the Spirit,.as the latter is set before us in this and other places 
 of Scripture, namely, the conviction which He was to produce by 
 glorifying Christ in the hearts of such as were to be called to the 
 inheritance of faith, When we discern this truth, the difficulties 
 here raised by Augustin seem little better than trifling. Nor is 
 his solution of his last difficulty by bringing in caritas, as he so 
 often does when he is at a loss for an explanation, at all satisfactory. 
 The Spirit had other gifts to bestow on the Apostles, besides caritas; 
 and among His other gifts are some that were more to the purpose 
 here. He was to teach them what to say, to speak in them and 
 through them, and to carry their words with power to the hearts of 
 their hearers, He was to act not only upon the Apostles, but also 
 
 through them upon the world ; and the world was to be the object 
 a 
 
329 NOTE L. 
 
 of His €Aeyyos. The Latin word arguere however so naturally 
 suggested the notion of reproving, that in his 143d and 144th 
 Sermons, where he again treats of this passage, Augustin assumes 
 throughout, as a thing plain and certain, that this is the special 
 work ascribed here to the Spirit. | 
 
 There being such a general agreement among the translators of 
 the New Testament, at least down to recent times, in adopting a 
 different interpretation of ééyyetv from that which I have carried 
 through the whole course of these Sermons, I am in a manner 
 bound to shew that my own interpretation is not destitute of 
 authority. In fact, so far as I can judge, it has been adopted by a 
 great majority of the divines who have given any exposition of this 
 passage ; at all events since the Revival of letters and the Reforma- 
 tion led men to apply their grammatical and philological knowledge 
 to the interpretation of the Scriptures. Chrysostom indeed, when 
 explaining this passage in his 78th Homily on St John, takes 
 éA¢y&e. in the sense of convicting, but mainly with a view to the 
 condemnation of the world. Ovdx dripwpyti, he says, tatra 
 Tpdeovev, av exeivos EAOH* ikava pev yap Kat Ta On yeyevnuEeva 
 ériotopicat avtovs’ étav dé Kat dv éxeivov tatvta ylvyTtat, Kat 
 Swdypata teAedrepa, Kal onpueta petCova, TOAAW parAov KaTa- 
 KpOjoovtat.—racav aroAoyiav avrav exkde, Kat defer re- 
 _rAnppedAnkdtas dovyyvwcta, This too is the tenour of the inter- 
 pretation by Theodore of Mopsuesta, as given in the Catena publisht 
 by Dr Cramer. Otrw foBepd tis eotiv, fyci, tov “Ayiov I1vet- 
 patos 7) Kd0080s, ds érupoitnoavtos Tots avOpdrois, pavyvar TOV 
 éertPeBovdcvKdtwv éuol tiv apaptiav. To the same effect Apol- 
 linaris says, in the same Catena: ’EXéy&eu Tov Kocpov, ws dad 
 OPOpPTLAV KATAKEKPLULPEVOV Ola THY amiTTiaV’ » yap mlaTLs dpap- 
 tiav AéXvukev, dmuotia bé dédexe* Kal havdpevov ev Tols TirTEvoveL 
 70 IIvetpa Kataxpiuris yv TOV drieTOUVTwY EexTEpNMeVvoL Yap THS 
 Swpeas €&nA€yxXovto THs Tmapovons Tols TemiTTEVKOTL Kal TOTO 
 edelkvuev avtors évayn oxetyn Kal averiTjdera TH IIvetpar. Yet 
 the story of the day of Pentecost ought to be sufficient to prove that 
 the conviction wrought by the Spirit is a conviction unto salvation, 
 rather than unto condemnation. But man has ever been readier to 
 convict in order to condemn, than to convince in order to bless ; and 
 this portion of the old man has stuck tenaciously even to those who 
 
— 
 
 NOTE L. 323 
 
 have been called to the preaching of the Gospel, insomuch that many 
 have seemed to fancy that the Holy Ghost also shared their predilec- 
 tion, utterly alien as it is to the Spirit of Love. 
 
 Here too we are reminded of that same deficiency, which I have 
 had occasion to remark more than once, and which gives such a 
 narrow, lifeless character to a large part of the expositions of Scrip- 
 ture by the Fathers,—their aptness to look at the words spoken, and 
 the things done, as though they were past, and related solely to the 
 past, without sufficient regard to that which was permanent in them, 
 and which gives them an ever-living, present interest for all ages, 
 and for every single member of the Church. Thus, in considering 
 
 _ the éXeyyos of the Spirit, as we see, they scarcely thought of any 
 
 other éAeyyos than that which He carried on in the first age, by 
 means of the Apostles themselves. Yet that part of the question, 
 which is of far the deepest interest and importance, is the €Aeyxos 
 which He has been carrying on ever since, which He is still carrying 
 on, and without which no soul would ever be rescued from the sin 
 of unbelief, or would recognise the righteousness of Christ, or find a 
 holy fear and a holy joy in the certainty that the Prince of this 
 world has been judged. Now it is the vivid consciousness of this 
 abiding power in the word of God, the assurance that it does 
 not merely relate to the past, but no less to the present and the 
 future,—that it is the same yesterday, to-day, and for ever,—this it 
 is that gives such an incomparable value to the expositions of Scrip- 
 ture by the great Reformers. How Luther felt that the Spirit was 
 exercising His office of reproving the world no less mightily in his 
 days than in those of the Apostles, we have seen above. Calvin’s ex- 
 position is excellent. “ Arguet mundum, inquit, hoc est, non manebit 
 inclusus in vobis, sed potentia ejus se a vobis proferet in totum mun- 
 dum. Spiritum ergo illis promittit, qui futurus sit judex mundi, et 
 per quem eorum praedicatio adeo viva efficaxque futura sit, ut in 
 ordinem cogat qui prius effreni licentia exultantes nullo metu nec 
 reverentia tenebantur. “Notandum autem est, Christum non de 
 arcanis revelationibus hie loqui, sed de Spiritus virtute, quae in 
 externa Evangelii doctrina et hominum voce apparet. Unde enim 
 fit ut in animos penetret vox hominis, radicem illic agat, fructificet 
 denique, ex lapideis cordibus carnea faciens, et innovans ipsos 
 homines, nisi quia Spiritus Christi eam vivificat? Alioqui esset 
 mortua litera et inanis sonitus, quaemadmodum pulcre docet Paulus 
 
324 NOTE L. 
 
 (2 Cor. ili. 6), ubi se ministrum Spiritus esse jactat, quia Deus 
 potenter in ejus doctrina operabatur. Sensus ergo est, cum Spiritu 
 donati fuerint Apostoli, coelesti ac divina virtute instructos fore, qua 
 jurisdictionem in toto mundo exerceant. Caeterum hoc Spiritui 
 potius quam ipsis tribuitur, quia nihil habebunt propriae potestatis, 
 utpote qui ministri tantum erunt et organa, solus autem Spiritus in 
 illis praesidebit. Sub mundi nomine tam eos qui vere convertendi 
 erant ad Christum, quam hypocritas et reprobos comprehendi 
 existimo, Duobus enim modis homines arguit Spiritus in Evangelii 
 praedicatione Quidam enim serio tanguntur, ut sponte se humilient, 
 sponte judicio subscribant quodamnantur, Alii, etsi convicti reatum 
 non possunt effugere, non tamen ex animo cedunt, nec se submittunt 
 in jus ac ditionem Spiritus Sancti: quin potius subacti intus fremunt. 
 et confusi non desinunt tamen intus contumaciam alere. Nune 
 tenemus quomodo Spiritus mundum arguere debuerit per Apostolos; 
 nempe quia judicium suum Deus in Evangelio patefecit, quo per- 
 culsae conscientiae mala sua et Dei ipsius gratiam sentire coeperunt. 
 Nam verbum ¢€Aéyyeuv pro convincere hic accipitur. Atque ad hujus 
 loci intelligentiam non parum lucis affert quod habetur 1 Cor, xiv. 24, 
 ubi sic Paulus, Si prophetent omnes, ingrediatur autem incredulus vel 
 idiota, arguitur ab omnibus, dijudicatur ab omnibus, et sie occulta 
 cordis ejus manifesta fiunt. Proprie illic Paulus de una arguendi 
 specie agit, cum scilicet Dominus electos suos ad poenitentiam adducit 
 per Evangelium: sed hine dilucide patet, quomodo Spiritus Dei in 
 sonitu vocis humanae homines, prius jugo non assuetos, imperium 
 suum agnoscere et subire cogat.” 
 
 Beza, we have already seen, concurs with Calvin in interpreting 
 edéyxev by convincere. Grotius says, “Diximus Ilapd«Anrov 
 esse defensorem causae: ejus munus est eAéyxev Tovs dvTiXé- 
 yovras, convincere de causae suae rectitudine.” Hammond, in the 
 margin, renders the verse thus: And He, when He comes, shall 
 convince the world &c. Pole cites Lucas Brugensis, Piscator, 
 Camero, Gerhard, and Camerarius, as giving the same translation of 
 eAey&er, Wetstein explains the verse, “Spiritus Sanctus—dis- 
 cipulos docebit, postquam Jesus majorem Judicem appellasset 
 (1 Pet. ii, 23), causam ejus denuo ab ipso Deo fuisse cognitam, 
 qui et accusatores et reum et judicem judicaverit.” 
 
 In Donne’s 34th Sermon, which is on our text, we find a long 
 discussion on the meaning of reprove. ‘“ This word, that is here 
 
NOTE L. 325 
 
 translated to reprove, arguere, hath a double use and signification 
 in the Scriptures: first, to reprehend, to rebuke, to correct, with 
 authority, with severity ; so David, Ve in furore arguas me, O Lord, 
 rebuke me not in Thine anger; and secondly, to convince, to prove, 
 to make a thing evident by undeniable inferences and necessary con- 
 Sequences; so, in the instructions of God’s ministers, the first is to 
 reprove, and then to rebuke (2 Tim. iv, 2. see above p. 329): so that 
 reproving is an act of a milder sense than rebuking is. St Augustin 
 interprets these words twice in his works: and in the first place he 
 follows the first signification of the word, that the Holy Ghost 
 should proceed—by power, by severity, against the world. But 
 though that sense will stand well with the first act of this reproof,— 
 that He shall reprove, that is, reprehend the world of sin,—yet it will 
 not seem so properly said, to reprehend the world of righteousness 
 or of judgement: for how is righteousness and judgement the sub- 
 ject of reprehension? Therefore St Augustin himself, in the other 
 place where he handles these words, embraces the second sense : Hoc 
 est arguere mundum, ostendere vera esse quae non credidit :* this is to 
 reprove the world, to convince the world of her errours and mis- 
 takings: and so (scarce any excepted) do all the ancient expositors 
 take it, according to that, all things are reproved of the light, and so 
 made manifest : the light does not reprehend them, not rebuke them, 
 not chide, not upbraid them ; but to declare them, to manifest them, 
 to make the world see clearly what they are, this is to reprove. 
 That reproving them, which is warrantable by the Holy Ghost, is 
 not a sharp increpation, a bitter proceeding, proceeding only out of 
 power and authority, but by enlightening and informing and con- 
 vincing the understanding. The signification of this word, which 
 
 * No reference is given in my edition of Donne, the octavo reprint ; but he 
 is evidently referring to the Questiones de Novo Testamento, in the 89th of 
 which the writer treats of our text, and says, ‘‘ Hoc est arguere mundum, 
 ostendere illi vera esse quae credere noluit.” This work however is generally 
 recognised not to be by Augustin ; and the correctness of the decision is mani- 
 fest, not indeed from the discrepancy in the interpretation of this passage,— 
 such diversities will always be found, and, it is to be hoped, far greater, when 
 a man’s writings are spread over a surface of forty years,—but from the total 
 difference in the style and mode of thought, as well as from many points of 
 detail. Still, as these Questions are by a contemporary, if not by a some- 
 what earlier writer, they are just as good evidence for the antiquity of the 
 interpretation. 
 
326 NOTE L. 
 
 eT TT 
 
 the Holy Ghost uses here for reproof, €Xeyxos, is best deduced and 
 manifested to us by the philosopher who had so much use of the 
 word, who expresses it thus: Hlenchus est syllogismus contra con- 
 traria opinantem: a reproof is a proof, a proof by way of argument, 
 against another man, who holds a contrary opinion. All the pieces. 
 must be laid together: for first it must be against an opinion, and 
 then an opinion contrary to truth, and then such an opinion held, 
 insisted upon, maintained ; and after all this the reproof must lie in 
 argument, not in force.” 
 
 In Diodati’s French Bible our verse is rendered, Lt quand a sera 
 venu, il conveincra le monde de péché, et de justice, et de jugement. 
 The following note is subjoined, giving a good summary explanation 
 of it. “Par sa secrette vertu, jointe & la predication de ma parole, il 
 imprimera dans la conscience des hommes, et surtout des ennemis de 
 mon Regne, meslés dedans mon Eglise, et faisans fausse profession 
 de mon Nom, et ayans connoissance de mon Evangile, des vifs senti- 
 mens, et des convictions de péché ; @autant quils auront rejetté le 
 remede de grace, qui leur aura esté presenté, en moi: et aussi par 
 example du Diable, leur Chef, desja condamné sans ressource, il 
 leur scelera la certitude de leur jugement. Et au contraire il 
 donnera aux enfans de Dieu des persuasions tres assurées de la vraie 
 justice, que je lew aurai acquise par ma mort et parfaite satisfac- 
 tion: dont le certain argument sera, qu’en vertu d’elle moimesme 
 serai passé a la vie celeste et glorieuse, pour en prendre la possession 
 pour moi et pour toute mon Eglise.” 
 
 The same translation of é\éyéeu was also received by the Catho- 
 lic Church in France. In Bossuet’s Méditations sur 0 Evangile, 
 that of the 19th day in the second part is on these words: &t 
 quand il viendra, tl convaincra le monde touchant le péché, et 
 touchant la justice, et touchant le jugement, “C’est sur ce péché, 
 et de ce péché (of not believing in Jesus), que le Saint-Esprit 
 devoit convaincre le monde incrédule. Jésus-Christ avoit con- 
 vaincu les Juifs de ce péché en deux maniéres, l'une en 
 accomplissant les prophéties, qui est la maniére la plus efficace de 
 les expliquer ; l’autre en faisant des miracles que personne n’avoit 
 jamais fait ; ce qui leur dtoit toute excuse, en sorte qu'il ne man- 
 quoit rien 4 la conviction. Et toutefois le Saint-Esprit la pousse 
 encore plus loin:—et premiérement celle des prophéties. Car le 
 Saint-Esprit inspire & saint Pierre la preuve de la résurrection de 
 
NOTE L. | 327 
 
 Jésus-Christ tirée de David, que cet apdtre, plein des lumidres et 
 du feu de ce divin Esprit, pousse—au dernier point de convic- 
 tion.—Secondement, quant & la conviction des miracles, le 
 Saint-Esprit y met la perfection. Car si la source en étoit tarie 
 en Jésus-Christ, on auroit pu croire qu'elle étoit passagére et trom- 
 peuse en Jésus-Christ méme: mais comme elle se continue dans 
 les apdtres, qui guérissent publiquement et 4a la vue de tout le 
 peuple cet impotent, en témoignage de la résurrection de Jésus- 
 Christ, la conviction est poussée bien au-dela de la suffisance ; et 
 le Saint-Esprit la porte—jusqu’a la derniére €évidence. Cette 
 continuation de miracles étoit l’ouvrage du Saint-Esprit, Jésus- 
 Christ avoit dit, quil chassoit les démons par l’Esprit de Dieu ; 
 et tous les autres miracles devoient étre aussi singuliérement attri- 
 bués au Saint-Esprit. Le méme Esprit de miracles se continuant 
 dans les apdtres, on voyoit la suite des desseins de Dieu, et |’en- 
 tiére confirmation de la vérité—Puisque le Saint-Esprit, pour 
 donner a Jésus-Christ des témoins de sa résurrection, descend visi- 
 blement sur ses apdtres:—puisquw’il les remplit de courage; que 
 de foibles quils étoient, il les rend forts; didiots et d’ignorans 
 qwils étoient, les rend pleins d’une divine science, et leur donne 
 des paroles qui fermoient la bouche a leurs adversaires ;—puisqu’ au 
 lieu quils étoient des laches, qui avoient oublié leur maitre tous 
 ensemble en prenant la fuite, et le premier de leur troupeau en le 
 reniant, il en avoit fait d’intrépides défenseurs de sa doctrine et de 
 sa résurrection; puisqu’ enfin,—non content de Jeur inspirer |’in- 
 telligence des prophéties,—il les remplit eux-mémes de l’esprit de 
 prophétie, et les fait agir et parler comme des hommes inspirés ;— 
 tous ces ouvrages admirables du Saint-Esprit prouvent que Jésus- 
 Christ a dit la vérité, en assurant que ce méme Esprit convain- 
 croit de nouveau, et d’une maniére encore plus concluante, l’incré- 
 dulité du monde.—Ajoutez 4 toutes ces choses la sainteté, que le 
 Saint-Esprit établissoit dans ’Eglise par des effets si éclatans, et 
 cette parfaite unité de coeurs qui étoit son véritable ouvrage, et le 
 caractére sensible de sa présence. Ajoutez la redoutable autorité 
 que Dieu mettoit dans /’Eglise, en sorte que meutir a Pierre, c’étoit 
 mentir au Saint-Esprit. On voit assez par toutes ces choses 
 Vefficace du témoignage de ce méme Esprit pour convaincre l’incré- 
 dulité.” All this is ingeniously and ably put, though in parts too 
 much in the manner of an advocate ; and too exclusive stress is laid 
 
328 NOTE L. 
 d 
 
 on the outward evidence by which the Spirit was to produce His 
 conviction. The conviction too, according to the narrow and shallow 
 Romish notion of faith, is represented as little else than a mere 
 conviction of the understanding in the way of argument, and thus 
 falls far short of the conviction by the Spirit spoken of in the text ; 
 - inasmuch as it is a conviction of the fitness of believing in Christ, 
 not of the sin of not believing in Him. But at all events nothing 
 can be more decided than Bossuet’s interpretation of éAéyyewv as 
 convincing: nay, he has gone too far in neglecting the other element 
 in its meaning. 
 
 Lampe, as usual, is full, so as almost to exhaust his subject ; and 
 much of what he says is sound and good. He explains éAéyyxeuv 
 here, and in viii. 9, as designating “opus doctoris, gua veritatem, 
 quae hactenus non est agnita, ita ad conscientiam etiam renitentis 
 demonstrat, ut victas dare manus cogatur. Hoc opus excellentissimo 
 modo Spiritui Sancto proprium est. Ille hac ipsa convictione para- 
 cletici sui muneris partem obit, dum Christi apud mundum causam 
 agit. Et emphatice ei tribuitur €Xeyyos. Nam doctoris ille et 
 paedagogi inter homines munus exercet, et quidem inter tales qui 
 natura coeci sunt, non tantum ignorantes ea quae sunt Spiritus Dei, 
 sed etiam ov Seydpevor, (1 Cor. ii. 14)—rejicientes per incredulitatem, 
 quin contra nitentes ratiociniis carnalibus.—Atque haec excoecatio 
 tanta est, ut omnis ars humana ad ejus medelam sit insufficiens.— 
 Quare Spiritus Sanctus—clarissima argumentorum luce ita tenebras 
 intellectus perrumpit, ut voluntas etiam obstinatissima resistere ei 
 amplius nequeat.—Est autem vis,—non coactiva, sed convictiva.—Non 
 agit tanquam cum’ stipite, sed tanquam cum creatura rationali, per- 
 suadendo.—A git partim externe, partim interne: externe per verbum, 
 —praeconium igitur Evangelii rite institutum pro elencho ipsius 
 Spiritus haberi debet.—Accedunt saepenumero singularia Dei opera, 
 signa, judicia, per quae testimonium verbi a Spiritu roboratur.—Llla 
 maximum momentum ad hance convictionem habuisse, Whitbyo et 
 aliis concedimus, ita tamen ut in eo non subsistamus. Nihil horum 
 salutarem effectum producere potest, nisi accedat interna Spiritus 
 Sancti operatio.—Inter salutares autem convictiones numeramus, 
 quod animos occulte flectat, ut ad verbum attendant, Act. xvi. 14; 
 quod cor molle et carneum det, quod ad periculi sui agnitionem 
 trepidat et conquassatur, Act. ii. 37, xvi. 30; quod intellectum ita 
 illuminet, ut dispulsis praejudiciis carnalibus veram viae salutis 
 
NOTE L. 329 
 
 rationem cum plena conscientiae convictione agnoscat, Eph. i. 17.18; 
 —quod amorem veritatis et desiderium eam adhuc exsertius cognos- 
 cendi, eique obediendi instillet, unde fides salvifica gignitur.” 
 
 But the best explanation that I have seen, of the force of €X€éyyeuv 
 in this passage, is Luecke’s. The rationalist tendency to regard it 
 as merely expressing the work of teaching and producing conviction 
 by logical processes compelled him to bring out and insist on the 
 other branch of the meaning. “ The testimony of the Holy Ghost 
 in behalf of Christ over against the unbelieving world is mainly a 
 refutation, eXeyxos, a demonstration of the world’s wrong and 
 errour. The whole preaching of the Apostles, as addrest to the 
 world, necessarily takes this polemical form: see 1 Tim. v. 20, 
 2 Tim. iii. 16, iv. 2, Tit. i. 9,18, ii, 15—EXéyxevy always implies 
 the refutation, the overcoming of an errour, a wrong, by the truth 
 and right. Now when this is brought before our conscience through 
 the €Xeyxos, there arises a feeling of sin, which is always painful : 
 thus every €Aeyxos isa chastening,a punishment. Hence this office 
 has been called the Strafamt of the Holy Ghost. The effect of the 
 Holy Ghost’s €Aeyxos in the world may be hardening ; but its aim 
 is the deliverance of the world. The world, according to St John, is 
 the body of those who are not yet redeemed, who are still to be 
 redeemed, not of the condemned. If the €Aeyyos of the world isa 
 moral process, its result may just as well be the conversion, as the 
 non-conversion of the world. Thus alone did the €Aeyyos of the 
 Spirit answer the end for which Christ came, or afford a cheering 
 support to the Apostles. It is true, the xpious, with which the 
 éAeyxos closes, is the condemnation, not however of the world, but 
 of the Prince of the world.” 
 
 Tholuck and Olshausen remark that in the word édéyyev the 
 notion of convincing and that of reproving are mixt up together. So 
 too Ackermann, in the Dissertation before cited, says, ‘‘ In reference 
 to the carnalmindedness, which had gained such a dominion over the 
 world, and which was without any feeling of God, or any submission 
 to God, Jesus speaks of a punitive power of the Holy Ghost, in 
 John xvi. 8. For é\éyxevv in this place means more than to con- 
 vince: it implies a breaking down and casting out of the whole 
 power of ungodliness, both in the outward life of the world, and in 
 the inner life of the conscience (p. 892).” This coincides entirely 
 with the view taken in the Sermons: only it seemed to me that the 
 
330 NOTE M. 
 
 Spirit’s permanent work, within the range of Christendom, was most 
 adequately exprest, with reference to its threefold object, by 
 convincing. 
 
 Nore M: p. 35. 
 
 There is no controversy, and little difference, about the transla- 
 tion of the three words, which designate the subjects of the Com- 
 forter’s threefold conviction. The Vulgate, Erasmus, Beza render 
 them by peccatum, justitia, and judicium. In English, the Rhem- 
 ish Version, as might be expected, retains justice for the second ; 
 and the Latin word is more appropriate here than in many other 
 cases: though even here the corresponding Saxon word better 
 expresses the vital principle dwelling and working in the soul; 
 while the Latin, in conformity to the predominant character of the 
 language, and of the nation whose image that language reflects, 
 relates rather to outward acts and conduct. The difference is 
 analogous to that which we find in the translations of the sixth 
 beatitude, where, instead of the pure in heart, the Rhemish is led 
 by the Vulgate, beati mundo corde, to put Blessed are the clean 
 of heart. I trust it is neither unjust nor fanciful to look upon 
 these two words as in some measure symbolical of the distinctive 
 characters of the Reformed churches and of that of Rome, that is 
 to say, so far as each answers to its peculiar principle and idea. 
 The former seek purity, and cannot be satisfied without it, and 
 therefore are always opprest with a deep consciousness of impurity ; 
 the latter aims at cleanness, which may be attained in a high 
 degree, and by means of outward acts. So may justice; but 
 righteousness is unattainable. I do not mean that the Romish 
 Church is altogether regardless of purity and righteousness, or the 
 Reformed of cleanness and justice. Specific distinctions are seldom 
 absolute, but relative, and are formed by the predominance of one 
 or other of the constitutive elements, by the development of that 
 which had been latent, the coming forward of that which had been 
 in the background, the superiority of that which had been subor- 
 dinate. Neither are the cleanness and justice inculcated by the 
 Church of Rome irrespective of purity and righteousness ; nor are 
 the purity and righteousness, the ideas of which were the beacon- 
 
NOTE M. ool 
 
 stars of the Reformation, irrespective of cleanness and justice. 
 Indeed it would be utterly impossible for either to exist without 
 some admixture of the other. But the errour, which is the cari- 
 cature and corruption of each Church, and has evermore lifted up 
 its head therein, marks its tendency by its main danger: and this 
 in the Church of Rome has been the proneness to Pelagianism, in 
 the Reformed Churches the aptness to run into Antinomianism. 
 Our modern impugners and revilers of the Reformation have never 
 duly recognised these main distinctions between the two great 
 branches, into which the Western Church since that event has been 
 divided. Hence they have gone blindly astray in their judgements 
 upon each, blaming and praising inconsiderately and irrelevantly, 
 nay, at times blaming where they ought to have praised, and 
 praising where they ought to have blamed ; even as in their own 
 theology they want to turn back the hands of the world’s great 
 clock, and to pull us down to cleanness and justice, to the rudiments 
 of outward acts and observances,—touch not, taste not, handle not,— 
 instead of urging and helping us on to that inward purity and 
 righteousness, which we are to seek from the Comforter, and which 
 He alone can give. 
 
 Wiclif renders the three words by synne and rightwisnesse and 
 doom; for though he translated from the Vulgate, it is surpris- 
 ing how little Latin he has mixt up with the Saxon element of 
 our language. Tyndall has synne, rightwesnes, and judgement. 
 I know not how far one may rely in such a matter on the accu- 
 racy of the reprint of Coverdale, which gives synne, righteousness, 
 and judgement. At all events in the Quarto Bible printed by 
 Grafton in 1553 these are the three words: so that here, at a 
 period when great changes were going on in our language as well 
 as in other things, and when many ancient forms were corrupted 
 from forgetfulness of their original force, we see how the old 
 English words rightwise and rightwisness, with which the readers: 
 of Chaucer must be familiar, were transformed into righteous and 
 righteousness, from an erroneous notion that they belonged to 
 that large class of adjectives in ows, which have come to us from the 
 Latin and French. 
 
 This seems to be the fittest place for speaking of an interpreta- 
 tion or illustration of this passage, which appears to have been 
 suggested in the first instance by Grotius. After remarking that 
 
332 NOTE M. 
 
 IlapaxAynros is defensor causae, and that edéyxewv also is a for- 
 ensic word, ‘conveniens personae causarum actori,” he adds, “ita 
 et quae sequuntur. ‘Tria enim sunt causarum genera; publica 
 judicia de criminibus epi dpaprias (de peccato) sive facinore ; 
 privata ex aequo et bono, dixavoctyyn (justitia) id est, aeguitas ; 
 privata certam ex lege formulam habentia, xpious (judiciwm).” In 
 other words, Grotius compares the first ¢Xeyyos to a criminal 
 action, the second to a civil action at equity, and the third to a 
 civil action at law. The criminal action ztepl duaptias he ex- 
 plains thus: “Cum evenerint omnia quae praedixi de mittendo 
 Spiritu, apparebit me esse Prophetam, secundum regulam Deut. 
 Xvill, 22; ac proinde eos qui mihi non credunt gravissimis 
 suppliciis afficiendos ex lege publici judicii quae exstat ibidem 
 xviii. 19: et haec supplicia Deus coram oculis mundi de Judaeis 
 exiget excidio gentis.” On the civil action at equity he says: 
 “Natura aequi et boni, quae dixarocvvns, id est, aequitatis nomine 
 intelligitur, hoe exigit, ut Rectores, etiamsi lex nulla praecesserit, 
 bonos mala passos aliquibus bonis solentur : 2 Thess. i. 6, 7. Hebr. 
 vi. 10. Ostendit ergo Spiritus Deum aequum esse Rectorem, ut qui 
 me extra omnem injuriae contactum (hoc enim est quod ait, Von 
 videbitis Me, ut supra vii. 36) in suae Majestatis consortium receperit.” 
 Finally the civil suit at law is set forth thus: “Inter xpicecs, 
 
 id est, judicia quae inter purtes exercentur, est eximia illa de Talione, 
 Levit. xxiv. 20, ut qui injuste cuiquam nocuit, ipse tantundem mali 
 ferat. Diabolus causa fuit mortis Christi: jure igitur ipse Deo 
 condemnante passus est quod ipsi est pro morte, exutus regno suo 
 per destructionem idololatriae aliorumque vitiorum, peragente id 
 Spiritu Sancto. Tot igitur modis per Spiritum Sanctum tanquam 
 fidelissimum patronum probata est Christi causa, non sine maximo 
 fructu apud pios animos.” 
 
 Unquestionably there is much ingenuity in the framing and 
 working out of this notion: but I cannot perceive the slightest 
 ground in the passage itself for supposing that it contains a refer- 
 ence to the procedure in the Jewish courts of justice, such as is 
 manifest on the face of the text in Matth. v. 22. And what ground 
 had Grotius for assuming that this tripartite juridical scheme 
 existed in Judea? As he has not adduced any, nor have the writers 
 since his time who have adopted his conjecture, we may fairly 
 believe that, as Lampe says, “ tota haec distinctio in cerebro Grotii 
 
NOTE NM, 333 
 
 tantum nota fuerit.” If we look at the details of the interpretation, 
 it is very doubtful whether Deut. xviii. 19 involves any mention of 
 a criminal action. The words, J will require tt of him, refer rather 
 to judgements, national and personal, such as the Jews brought on 
 themselves time after time by their unbelief. But if one leg of the 
 comparison breaks down, the whole falls. Again, the meaning of 
 dixatootvyn appears to be misapprehended by Grotius: this however 
 will come before us more appropriately in asubsequent Note. More- 
 over, if any one of the three actions looks especially fitted to be 
 deemed a criminal one, it would rather be the last than the first: 
 and as Henry More observes, though he adopts the interpretation, 
 in his Mystery of Godliness (B. V. c. 12), “7d dvturerovOds seems 
 something lame here, the members being so heterogeneal one to 
 another ;” that is, with reference to the Ler Talionis, which Grotius 
 makes the principle of his xpiov.s. But the main objection to the 
 interpretation is, that it degrades and contracts, or, so to speak, 
 shrivels up the meaning of the whole passage, until all the precious 
 truths of infinite length and breadth and depth and highth contained 
 in it shrink into a mere puzzling, enigmatical statement of a historical 
 fact. | 
 
 _ This however only rendered the interpretation more acceptable 
 to Hammond, who is fond of taking the words of the New Testa- 
 ment in their lowest and narrowest sense, and who thus, along with 
 Grotius, must rank among the precursors of the rationalizing 
 exegesis Of the next century. But before I turn to him, I would 
 remark with regard to Grotius, that, when referring to his Com- 
 mentary, I have often been reminded of the report that he had an 
 inclination to join the Church of Rome; and it has seemed to me 
 that the low, pragmatical, earthly view of the Gospel manifested 
 therein,—as also in his elegant treatise De Veritate Religionis Chris- 
 tianae,—attords a strong confirmation to that report. Protestantism 
 requires that intense energy of faith and piercing insight into divine 
 truth, wherewith St Paul in the first age of the Church protested 
 with such irresistible power against the inroads and usurpations of 
 Judaism, and which was vouchsafed so largely in the great age of 
 the Reformation. They who have these graces, must protest 
 against the ordinances and rites, which are ever seeking to seat 
 themselves on the throne of Faith and Truth. But when these 
 qualities decay, when Faith is feeble and dwindles into a mere act 
 
334 NOTE M. 
 
 of the understanding, and when there is no longer any vivid per- 
 ception of spiritual realities, Protestantism is apt to become purely 
 negative: a negative tendency takes possession of the whole mind: 
 it criticizes, rationalizes, Socinianizes, sets up the abstractions of the 
 understanding as the only forms of truth. Or else they who cannot 
 rest in this negative state, whose hearts crave something positive, 
 but whose faith is too weak to find what they want in Christ and 
 His Spirit, regarding the great works which accompanied the 
 foundation of Christianity as bygone and historical, will readily turn 
 to some outward institution and to outward ordinauces, promising 
 to supply them with that objective reality, which they cannot 
 discern in the word of God, and in the conviction and communion of 
 the Comforter. 
 
 To return to Hammond: his paraphrase and long note on our 
 text are an expansion of what Grotius says, without the addition of 
 a single argument, merely stating prolixly and confusedly what 
 Grotius had stated concisely and clearly. He does indeed also refer 
 to Schindler’s Pentaglotton: but Lampe, quoting the passage cited, 
 shews that only through a misapprehension of its meaning can it be 
 supposed to countenance the Grotian dream. Hammond has indeed 
 one advantage, that the conjecture, which in Grotius is captivating 
 from its ingenuity, and which did captivate Henry More thereby, in 
 him becomes wholly repulsive. Wolzogen too, in his Commentary 
 on St John, adopts the chief part of this interpretation, as indeed he 
 is apt to follow Grotius, whose views are mostly very acceptable to 
 a Socinian. Lampe also cites Possinus as having brought forward a 
 modified form of this interpretation: but none of its advocates has 
 done anything to lessen its inherent improbability; and we may 
 safely adopt Lampe’s conclusion, who rejects it as utterly groundless. 
 Indeed the recent commentators on St John, so far as I am 
 acquainted with them, have not even noticed it. 
 
 Note N: p. 36. 
 
 "Kav O€ ravres tpopytetowory, cioeAOy Sé Tis amiotos 7H tdud- 
 
 > / € \ -: > ' ¢€ \ / H a h 
 
 TS, édeyyxeTat VITO TAVTWYV, AVAKPLVETAL VUTO TAVTWYV, ere the 
 ambiguity, or rather the fulness of meaning comprised in the word 
 éAéyxw has furnisht occasion for a variety of interpretations, in all 
 
NOTE N. 335 
 
 4 
 
 of which there may be a portion of truth: and these differences have 
 been increast by the uncertainty as to the particular signification of 
 rpopytevery and idudrys in this passage. 
 
 With regard to rpopyreverv, the sense of our English derivative 
 from it, according to popular usage, is much narrower than that of 
 the Greek verb ; and we are involuntarily led thereby to fancy, 
 whenever we meet with the word, that it was intended to convey 
 the notion of a prediction of future events, such as can only be 
 known by inspiration. This however was only a part of the 
 prophetic office and gift, even under the Old Dispensation, and 
 is still more inadequate to its idea in the New Testament, 
 especially where St Paul speaks of it in his Epistle to the Church 
 of Corinth. The true meaning of the word is well explained by 
 Bleek, one of the best German biblical scholars, in an essay on the 
 Gift of Speaking with Tongues, in the second volume of the 
 Theologische Studien und Kritiken. After referring to the distinc- 
 tion which Plato in the Timeus draws between the pdvris and the 
 mpopirns, and pointing out how nearly it coincides with that 
 between yAdooais Aadeiy and rpodpytedery in this passage of St 
 Paul, he adds, “St Paul however speaks of this as a special \ cpio ja, 
 distinct, not only from the yAdcoats AadAciv, but also from the 
 éppijvera yAwoodv, so that zpopyrys in him is not to be under- 
 stood in the same sense as in the passage cited from Plato. But we 
 should be no less far from the truth, if, with many of the modern 
 interpreters, we refer the word merely to the singing of religious 
 songs, or the exposition of the Jewish Prophets. There is no reason 
 why we should not take rpodyrevery in this passage, and in all others 
 in the New Testament where Christian prophets are spoken of, ia 
 the same sense as the rpodrjreva of the Prophets of the Old Testa- 
 ment. It denotes the communication of all manner of knowledge, 
 which has not been acquired in a natural way, by tradition, or by 
 the perception of the senses, or by reflexion, but by immediate 
 revelation. It does not matter whether that which is communicated 
 in this manner be something future, or anything else that is hidden, 
 and that God wills to make known to man. The idea of prophecy 
 even under the Old Testament is not confined to the announcement 
 
 of the future ; nor is this its essential element : nor again is the re- 
 
 ference to the future, to that which is to take place according to 
 God’s purpose, excluded from Christian prophecy : see Acts xi, 28. 
 
336 NOTE N. 
 
 re re a er 
 
 xxi, 11. This however is less brought forward here as the main 
 point, which is rather the declaration of what is hidden in men’s 
 hearts, and admonitions, exhortations, and warnings connected 
 therewith. Only the zpofyrevwv must always speak by reason of a 
 divine revelation granted specially to him:” pp. 57—59. To this 
 explanation Olshausen has added some good remarks in his note on 
 1 Cor. xiv. 1: “From the whole character and relative position 
 of the Old Testament, it followed that the task of the prophets bore 
 mainly on the revelation of the future. Everything in the institu- 
 tions of the Old Testament, like the inward yearnings of all good 
 men, pointed to that which was to come. In the New Testament 
 on the other hand this part of the prophetic office necessarily fell 
 into the background, as men were living in the enjoyment of the 
 completion of all the promises.—In the New Testament the po- 
 - pireva appears principally as that gift of the Spirit, by which faith 
 
 is awakened and aroused in the hearts of unbelievers.” Thus the 
 ereat subject of prophecy was the same under both Dispensations, 
 Jesus, the Incarnate Son of God; and under both Dispensations it 
 was the gift of the same Spirit, even of the Comforter,— who, having 
 reproved the world of sin and of righteousness and of judgement under 
 the Old Testament, has entered upon His more blessed office of con- 
 vincing the world thereof under the New Testament. 
 
 As to the meaning of iSidérns, which has been discust of late years 
 repeatedly,—for instance by Bleek in the Essay just cited, by 
 Neander in his History of the Apostolical Ohurch (p. 185), and by 
 Heydenreich, Billroth, Rueckert, Olshausen, Osiander, in their Com- 
 mentaries on this Epistle,—it does not seem to me that any one of 
 them has quite clearly markt out a sense suited to all the three 
 verses in this chapter (16. 23. 24), in which the word occurs. By 
 Chrysostom, who is followed by Theophylact, idc@rys in v. 16 is 
 interpreted Aaikds, by Theodoret 6 év 746 AaikG rdypare TeTaypE- 
 vos. ‘The agreement however among these three Fathers is not that 
 of three independent witnesses, who had come to the same conclusion, 
 each led by his own researches ; for both Theodoret and Theophylact 
 very often do little else than transcribe, or abridge, or paraphrase 
 Chrysostom. Olshausen follows them, and argues from this passage 
 that the distinction between the Clergy and Laity must already 
 have existed in the Church at Corinth : but this is a feeble ground- 
 work for such a hypothesis, a groundwork too that soon slips away, 
 
NOTE N. 337 
 
 a 
 
 inasmuch as this sense is inapplicable to the other passages in the 
 New Testament in which touts is found. The Fathers of the 
 fourth, fifth, and eleventh century seem to have transferred the 
 relations of their own times, in this as in many other things, by a 
 fallacy very natural in an uncritical age, to the first. Whether 
 idudtns Was ever used to denote a layman, I know not. Suicer 
 quotes no examples for this sense, except those in which Theodoret 
 and Theophylact interpret it as so used by St Paul; and the need 
 which the former finds to explain the word by the analogy of the 
 common soldier is a presumption that it would not have been in- 
 telligible without. In classical Greek the derivative sense bears 
 witness of the Greek notion of the indispensableness of public life, 
 even to the right development of the intellect : hence it signified a 
 rude, ignorant person, answering nearly to a boor. Now this sense 
 agrees with the context in Acts iv. 13: Oewpotvres 8& THY Tod 
 [létpov rappnoiay Kat Iwdvvov, Kat KataraPouevor ote dvOpwrrot 
 aypoppatol cio Kat idiOra1, €Oavpacov. So does it in the Second 
 Epistle to the Corinthians, xi. 6, where St Paul says of himself, ef dé 
 Kat tdudTys TO Ady, GAN 0d 77 yvdce. Nor is it inappropriate 
 in any of the three passages in the 14th Chapter of the First 
 Epistle. If we try to form a conception of the position of the early 
 Church, we shall perceive that, as is the case at present wherever we 
 have missions among the Heathens, besides the éxxAyoia of those 
 who were called to be saints through the knowledge of Christ, there 
 were two classes of men with whom the Church came into contact, 
 the dmtrtor,—who openly denied and resisted the new doctrine, 
 whether from any lingering belief in their old false gods, or from 
 universal scepticism, or upon grounds of human reasoning,—and 
 those who came to listen to the new teachers, without any preposses- 
 sions against them, and in many cases with prepossessions in 
 their favour, by reason of the graces manifested in their lives. Of 
 these there would be divers classes. Theodoret interprets (dv@rat 
 in the 23rd verse to be of dimou and it would seem from the 16th 
 verse that the catechumens were probably included under the name: 
 since the (d.@7ac are spoken of as joining in the service, by saying 
 Amen after the thanksgiving, and appear to have had a special place 
 assigned to them ; for I hardly think that 6 dvarAnpSv tov Térov 
 Tov idudsrov can be a mere periphrasis without any special significance. 
 
 The analogy of the Court of the Gentiles in the temple at Jeru- 
 Y 
 
338 NOTE N. 
 
 salem would naturally lead to the appointment of a similar place for 
 the 23.d7av° and it is not unlikely that something of the kind had 
 been usual in the synagogues in various parts of the world. 
 
 Now in the 22d verse St Paul says, first, that tongues were in- 
 tended to be a sign, not for believers, but for unbelievers ; even as 
 all miracles were, the main purpose of which was to be onpeta, 
 signs to startle men and draw attention to him by whom they were 
 wrought. For the notion that miracles have an argumentative and 
 demonstrative efficacy, and that the faith of Christians is to be 
 grounded upon them, belongs to a much later age, and is in fact the 
 theological parallel to the materialist hypothesis, that all our know- * 
 ledge is derived from the senses. St Paul then adds, that prophesy- 
 ing is not for unbelievers, but for believers, that is to say, chiefly 
 and primarily for those who have already received the first principles 
 of Christian faith, but who, in order to grow therein, need that those 
 principles should be set forth with the power of the Spirit, as they 
 expand through the gradations and ramifications of Christian life. 
 Nevertheless, he goes on to state, prophesying has also a use with 
 reference to unbelievers, nay, a greater use than tongues, For if, 
 when the whole Church was assembled, all were to speak with 
 tongues, and a party of unbelievers or persons ignorant of Christi- 
 anity were to come in, they would think that everybody was mad. 
 But if, instead of this, all were to exercise the gift of prophecy, then, 
 if an unbeliever or an ignorant person should come in, edێyyerar 
 bird TAVTWV, avaKpiveTat Urd TavTwWY. By these last words, those 
 who, in the notion of prophecy, lay the chief stress on the super- 
 natural knowledge of outward facts, conceive St Paul to have im- 
 plied that the duords tis 7} idudTys had come into the church with 
 some specific malignant intention, and that this intention of his was 
 detected by the prophets, and divulged to the whole congregation. 
 Even Chrysostom speaks of this, as though it were the main point. 
 "EXdeyxeTae yap td mévtwv' Tovrértiv, & emt Kapdias €xet, 
 TavTa €ls Pecov ayerat Kal SelkvuTas mag" ovK eote Se ivov 
 coe Ovta «tid idetv tov pev Ilepovrti, tov S& Lupiort 
 pleyyomevov, kat eiveAOdvta dKkodoat Ta aroppyTa THS avTovD 
 Ouavovas, Kal elite meipd(wy Kal peTa Tovynpas yvewpns, «tte 
 vyi@s eiveAnrAvOe, Kal dre TO Kal Td adTG@ wempaxtat, Kal Td 
 PeBotvAevTat, And he refers to the instance of Sapphira. In all 
 
NOTE N. 339 
 I a 
 
 this however, as he is often wont, he narrows the meaning to that 
 which was outward and temporary; and he loses sight of that 
 higher €Aeyxos of the Spirit, which alone was to be an abiding 
 power in the Church, the conviction of sin, not of any one or more 
 evil purposes or actions, but of the sinfulness of our whole nature. 
 This is the secret revealed and made manifest to the unbeliever or the 
 iSudrns by the prophesying in the congregation: and thus is he 
 brought to acknowledge the wisdom of God dwelling in the Church, 
 How poor and superficial are such interpretations of Scripture, 
 which are the prevalent ones among the Fathers, when compared 
 with those revelations of the inner man, and of the power of the 
 Spirit, which were vouchsafed to the Reformers: Calvin illustrates 
 this verse by a comparison with that in the Epistle to the Hebrews : 
 The word of God is quick and powerful, and sharper than any two- 
 edged sword, piercing even to the dividing asunder of soul and spirit, 
 and of the joints and marrow, and a discerner of the thoughts and 
 purposes of the heart. Having thus got the right clew, he proceeds : 
 “Quod ad praesentem locum spectat, non est difficile nunc intelligere 
 quid sit coargui et dijudicari. Torpent hominum conscientiae, nec 
 malorum suorum displicentia tanguntur, quamdiu ignorantiae tenebris 
 sunt obvolutae—Verbum autem Dei usque in ultimos animi recessus 
 penetrat, et, quasi illato lumine, tenebras discutit, et excutit morti- 
 ferum illum torporem. Sic ergo coarguuntur infideles, quia, dum 
 inteligunt sibi negotium esse cum Deo, serio tanguntur et expa- 
 vescunt: item dijudicantur, quia, cum ante in tenebris abditi mise- 
 riam turpitudinemque suam non cernerent, nunc in lucem extracti 
 coguntur testimonium contra se ferre.—Coarguitur, inquam, infi- 
 delis, non quod propheta vel tacita opinione, vel ore palam, judicium 
 ferat, sed quia audientis conscientia judicium suum ex doctrina 
 concipit. Dijudicatur, quia descendit in se ipsum, et, habito exa- 
 mine, sibi innotescit, qui ante sui oblitus erat. Quo etiam pertinet 
 illud Christi dictum, Spiritus, cwm veniet, arguet mundum de peccato: 
 atque id est quod subjicit continuo, occulta cordis gus manifesta 
 fieri: neque enim significat, meo quidem judicio, reliquis patetieri, 
 qualis sit, sed potius conscientiam expergetieri, ut sua, quae ante’ 
 latebant, mala cognoscat.” Thus does the great master quietly put 
 aside one idle fancy after another, and walk on straightforward in 
 
 the light of truth. 
 Among the lessons deducible from these verses, two are so 
 
340 NOTE N. 
 
 hh et ht ee 
 directly opposed to certain errours which have got into vogue with 
 the disciples of our newfangled theology, that it may not be use- 
 less to point out how these errours are refuted thereby. In the 
 first place it is well known to be a fashion nowadays to decry the 
 holy ordinance of preaching. For as a man walking in the dark 
 along a passage, when he was knockt his head against the wall 
 on the one side, is pretty sure in the recoil to knock it against 
 the wall on the opposite side, so is it with the world, and with the 
 religious world as well as the rest. The undue, because exclu- 
 sive, exaltation of preaching has been followed by an undue depre- 
 ciation of it. Now this is not the place to examine into the 
 various causes, lying in the present condition of the world, and in 
 the present aspect of the human mind, which have given such a 
 paramount importance to preaching, and which no wise man will 
 dare to disregard, however he may deplore them, or deem them 
 morbidly excessive. I have only to remark here, what intelligent 
 readers of the Bible must be well aware of, that preaching is that 
 ordinance in the Church of later times, which answers to the 
 prophesying of the Apostolic age. Its subject is the same, Jesus, 
 the Incarnate Son of God, the Crucified Saviour of the world. Its 
 purpose is the same, to set Him visibly before men’s hearts and 
 minds, and by so doing to convince them of sin, and of righteous- 
 ness, and of judgement. And if it be faithful, it will have the 
 same power, the power of the Spirit. Thus it is especially fitted 
 to be the instrument of converting the unbeliever: and few, I 
 think, will question that, among all the means of grace, it has 
 been the most efficacious in stirring the consciences of the QTUTTOL 
 and iSiGrat, 80 that the secrets of their hearts have become mani- 
 fest to them, and they have been brought to confess that the light 
 of God’s truth dwells in the word of the Gospel. This efficacy 
 indeed with regard to unbelievers, the disparagers of preaching are 
 mostly ready to acknowledge ; and so they grant its usefulness for 
 the conversion of the Heathens. But the calamitous delusions which 
 have been propagated by the asserters of the magical power of the 
 baptismal act, prevent their duly recognising what a vast proportion 
 of aiuto. and iduorae is to be found in these days within the 
 pale of the Church. Nor does St Paul say that the sole use of 
 prophesying is for unbelievers : he says the very contrary, that pro- 
 phesying is not for unbelievers, but for believers, that is, mainly 
 
NOTE N. 34] 
 
 and principally. He was not so ignorant of human nature as to 
 suppose, that, because we have been buried with Christ by baptism 
 into death, we may therefore dispense with any means of instruction 
 or exhortation, in order that we may indeed walk in newness of life, 
 and reckon ourselves dead to sin, but alive to God through Jesus 
 Christ. It is true, preaching is a work of the intellect : the highest 
 faculties of the human mind can find no more suitable or worthier 
 employment. But is this to render it a mere human work? Is this 
 to exclude it from the influence of the Spirit? Surely it was in 
 men’s hearts and minds that God sent down His Spirit to dwell: 
 and it is in the gifts and outpourings of the heart and mind that the 
 graces of the Spirit are especially manifested. Yet many are far 
 more willing to believe that the power of the Spirit lies in outward 
 acts and outward symbols. Thus the fetish-worshiper and the 
 idolater have still their counterparts in Christendom. Nay, how 
 many are there still, who share in the blunder of the Corinthians, 
 and would deem the speaking with tongues a much surer proof of 
 God’s presence, than all the preaching of faith and love! I am 
 not referring specially to the Irvingites, who combined the exaltation 
 of preaching with the opposite delusion. There are numberless 
 cravers after onueta, besides the Irvingites; and there have been 
 such in every age of the Church. There are the worshipers of the 
 mere elements in the Sacraments. There are those who fancy the 
 dead stones in God’s house more precious and momentous than the 
 living. There are those who attach more importance to gestures 
 and postures, to crossings and genuflexions, to surplices and copes, 
 than to the doctrine of truth and the practice of love. There 
 are those who long to see the presence of miracles, of oypeta and 
 Oavpara, in the Church, and who, adopting the error of the Church 
 of Rome, would regard these as a more certain token of the presence 
 of God, than the prophesying of faith, the ¢\eyyxos of the Spirit. 
 Prophesying indeed is only for a time, and will be done away, 
 when that which is perfect is come; while prayer and praise and 
 thanksgiving will endure through eternity. Not that the inductive 
 intellect is to be extinguisht: but it will expand into the intui- 
 tive. Until however that which is perfect is come,—so long as 
 there is any sophistry to be exposed, any misrepresentation to be 
 corrected, any errour to be refuted,—so long as there is any ignor- 
 ance to be enlightened, any infirmity of purpose to be strengthened, 
 
342 NOTE N. 
 
 —so long as men’s hearts and minds are subject to the action of 
 influences which draw them away from the path of divine Truth,— 
 so long will it be necessary for the Church to wield the sword of the 
 Spirit in combating all her foes through the sacred ordinance of 
 prophesying or preaching. 
 
 The other remark which I would draw from this passage of St 
 Paul, as pertinent to one of the extravagances of our days, relates to 
 the criterion by which, here and in other places, the great Apostle 
 measures the value of the various gifts and other means appointed 
 for the edification of the Church,—their comparative utility or 
 expediency with regard to that purpose. This idea runs through 
 the whole passage, finding vent especially in that noble exclamation, 
 I thank God, I speak with tongues more than ye all ; yet in the church 
 1 would rather speak five words with my understanding, that I might 
 instruct others, than ten thousand words in a tongue. Alas! how 
 perpetually has the Church, how perpetually have its individual 
 members, acted in direct opposition to this magnanimous humility ! 
 In such a spirit much censure has lately been poured on that portion 
 of our Church who have been designated by the title of evangelical, 
 because, in estimating the relative importance of any ordinance or 
 instrument of grace, they have lookt almost exclusively to its 
 serviceableness for the conversion and spiritual edification of their 
 brethren. This has been condemned as a utilitarian spirit ; and it 
 has been said that they ought to have lookt, not to such narrow, 
 earthly objects as the good of human souls, but to the one grand 
 object, which we ought always to set before us, the glory of God. 
 A utilitarian spirit! It would be difficult to produce a stranger 
 instance of the manner in which we let ourselves be blown about by 
 mere sounds. The wisest and best writers in our own country, in 
 France, and in Germany, have been zealously employed during the 
 last fifty or sixty years in denouncing that utilitarian spirit, which 
 had set up a low, temporal, earthbound utility, as the test whereby 
 to settle what is right or wrong, good or evil, among the laws and 
 principles of the moral world. And now those who, rejecting all 
 earthly aims and considerations, have made the eternal, moral and 
 spiritual good of souls, their rule of judgment and of action, not 
 with reference to principles, but to means, are called utilitarians. 
 Verily then St Paul must be termed the first utilitarian. Nay, for 
 what but this very purpose, which is thus disparaged with an odious 
 
NOTE N. 343 
 
 name, did the Son of God shed His blood on the Cross? Here we 
 perceive how intense man’s appetite for slavery is, seeing that, when 
 Wisdom, after long and laborious exertions, has delivered him from 
 an errour, he will take up the very weapon of his deliverance, and 
 fashion new fetters out of it. On the other hand it is true that the 
 glory of God is the noblest and worthiest object of human endeavour. 
 But glory again is an ambiguous word, has a human as well as a 
 divine sense; and these are far asunder as the poles. The natural 
 man would never have conceived that the glory of God would mani- 
 fest itself in the still, small voice. He wants something grand, 
 splendid, pompous,—temples, mosques, and cathedrals, white and 
 purple robes and processions, incense-offerings and solemn chants, 
 things that strike the eye and the ear. Or he will require something 
 that shall be strange and startling, repugnant to the common order 
 of things, and to natural appetites and inclinations,—mortifications 
 and flagellations, fakirs and hermits and dervishes, monks and nuns. 
 Nay, he may blind himself into seeking the glory of God by that 
 which is terrible and cruel and destructive, as Dominic and Alva 
 and many of their collegues may probably have done, and some who 
 took part in the massacre of the Hugonots. It would seem too as if 
 Attila, and other like hellhounds, had whetted their natural thirst 
 for blood, by persuading themselves that they were the ministers of 
 God’s wrath, and were to spread His glory by the slaughter of 
 millions of mankind. Hence there is great need that our minds 
 should be disentangled from this natural confusion, of mixing up 
 their own notions of glory with God’s: and we should be continually 
 gazing upon the mirror presented to us in the Gospel and life of His 
 Son, in order to learn where and in what God seeks and finds His 
 glory. Then shall we learn, as St Paul learnt, that the best way in 
 which we can labour to promote the glory of God, is by diligence in 
 endeavouring to further the great work, which He especially desires 
 to see, the salvation of souls, and their edification with all the graces 
 of His Spirit. 
 
 Note O: p. 38. 
 
 Tit. 1.9. ’Avrexdpevovy tod Kata THv SiWaxnv turtov Adyov, 
 a / a € a 
 iva duvatos y Kal rapakadeiv ev Ty SidarKkahia Ty vyvavovcy 
 
SS a 
 
 344 NOTE 0. 
 
 Kal Tovs avTtAéyovras éAéyxetv. This verse is rendered by Tyndall 
 And such as cleveth unto the true worde of doctryne, that he maye be 
 able to exhorte with wholsome learning, and to improve them that saye 
 against it. Improve seems here to be nearly equivalent to disprove 
 or refute. Tyndall’s translation, with slight variations, is retained 
 in our subsequent Bibles down to the Authorized Version, where it 
 is considerably altered thus: Holding fast the faithful word, as he 
 hath been taught, that he may be able by sound doctrine both to exhort 
 and to convince the gainsayers, Here two material improvements 
 have been made. ‘O xara riv Sidaxiv micros Adyos is not the true 
 word of doctrine but the true or faithful word as received by teaching : 
 and év tH Siackadda 7H tyvatvotvoyn is much better exprest by 
 sound doctrine, than by wholesome learning. At the same time the 
 latter part of the verse has been misrendered, in a manner that 
 obscures, if it does not pervert, the sense, which is, that he may be 
 able both to exhort, (or rather to instruct,) in sound doctrine, and to 
 convince (or to refute) the gainsayers. Our Version seems to make 
 the main part of the ministerial office consist in dealing with gai- 
 sayers ; whereas the more important part of it, the instructing év TH 
 Sidackahia ti byvatvotcy, pertains mainly to the training of the 
 believing members of the Church. This clause in the Greek depends 
 merely on the verb zapaxaAciv, not on e€eyxeLv. 
 
 Note P: p. 38. 
 
 Donne, in speaking on this point, in his 35th Sermon, pours out a 
 strain of that rich eloquence in which his prose-writings abound. 
 “This one word, arguet, He shall reprove, convince, admits three 
 acceptations : First, in the future,—He shall: and so the cum venerit, 
 when he comes, signities anteguam abierit, before He departs. He 
 came at Pentecost, and presently set on foot His commission by the 
 Apostles, to reprove, convince the world of sin, and hath proceeded 
 ever since by their successors in reducing nation after nation: and 
 before the consummation of the world, before He retired to rest 
 eternally in the bosom of the Father and the Son, from whom He 
 proceeded, He shall reprove the whole world of sin, that is, bring 
 them to a knowledge that, in the breach of the law of nature, and in 
 the guiltiness of original sin, they are all under a burthen, which 
 
NOTE P. 345 
 
 none of them all of themselves can discharge. This work St Paul 
 seems to hasten sooner’ To convince the Jews of their infidelity, he 
 argues thus: Have not they heard the Gospel? They, that is, the 
 Gentiles; and if they, much more you: and that they had heard it 
 he proves by the application of those words, Their voice is gone 
 through all the earth, and their words to the end of the world; that is, 
 the voice of the Apostles in the preaching of the Gospel. 
 
 “ Hence grew that distraction and perplexity which we find in the 
 Fathers, whether it could be truly said that the Gospel had been 
 preacht over all the world in those times. If we number the 
 Fathers, most are of that opinion, that before the destruction of the 
 Temple of Jerusalem this was fulfilled. Of those that think the 
 contrary, some proceed upon reasons ill grounded, particularly Origen: 
 Quid de Britannis et Germanis, qui nec adhue audierunt verbum 
 Evangelti ?—For before Origen’s time, in what darkness soever he 
 mistook us to be, we had a blessed and a glorious discovery of the 
 Gospel of Jesus Christ in this island. St. Jerome, who denies this 
 universal preaching of the Gospel before the destruction of the 
 Temple, yet doubts not but that the fulfillmg of that prophecy was 
 then in action and in a great forwardness. Jam completum, aut 
 brevi cernimus complendum;—nec puto aliquam remanere gentem quae 
 Christi nomen ignorat.— 
 
 “The later divines and the School, that find not this early and 
 general preaching over the world to lie in proof, proceed to a more 
 safe way, that there was then odor Hvangelii, a sweet savour of the 
 Gospel, issued, though it were not yet arrived to all parts ; as if a 
 plentiful and diffusive perfume were set up in a house, we would say 
 the house were perfumed, though that perfume were not yet come to 
 every corner of the house. But, not to thrust the world into so 
 narrow a strait, as it is when a decree is said to have gone out from 
 Augustus to tax all the world,—for this was but the Roman world;— 
 nor, that there were men dwelling at Jerusalem, devout men of every 
 nation under heaven,—for this was but of nations discovered and 
 traded withal then ;—nor, when St Paul says that the faith of the 
 Romans was publisht to the world,—for that was as far as he had 
 gone ;—those words of our Saviour, The Gospel of the Kingdom shalt 
 be preacht in all the world for a witness to all nations; and then shall 
 the end come, have evermore by all ancient and modern Fathers and 
 schools, preachers and writers, expositors aud controverters, been 
 
346 NOTE P. 
 
 literally understood, that before the end of the world the Gospel 
 shall be actually, really, evidently, effectually, preacht to all nations: 
 and so, cum venerit, when the Holy Ghost comes, that is, anteguam 
 abieret, before He go, He shall reprove, convince, the whole world of 
 sin, and this, as He is a Comforter, by accompanying their know- 
 ledge of sin with the knowledge of the Gospel for the remission 
 of sins. 
 
 “Tt agrees with the nature of goodness to be so diffusive, com- 
 municable to all. It agrees with the nature of God, who is goodness, 
 that, as all the fountains of the great deep were broken up, and the 
 windows of heaven were opened, and so came the Flood over all, so 
 there should be diluviwm Spiritus, a flowing out of the Holy Ghost 
 upon all, as He promises, 7 will pour tt out upon all, and diluvium 
 gentium, that all nations should flow up to Him. For this Spirit 
 spirat ubi vult, breathes where it pleases Him: and though a natural 
 wind cannot blow east and west, north and south together, this 
 Spirit at once breathes upon the most contrary dispositions, upon the 
 presuming, and upon the despairing sinner, and in an instant can 
 denizen and naturalize that soul that was an alien to the Covenant, 
 empale and inlay that soul that was bred upon the common amongst 
 the Gentiles, transform that soul which was a goat into a sheep, in- 
 vite that soul which was a lost sheep to the fold again, shine upon 
 that soul that sits in darkness and in the shadow of death, and so 
 melt and pour out that soul that yet understands nothing of the 
 Divine nature, nor of the Spirit of God, that it shall become par- 
 taker of the Divine nature, and be the same spirit with the Lord.— 
 Shall any man murmur or draw into disputation why this Spirit 
 doth not breathe in all nations at once? or why not sooner than it 
 doth in some? Doth this Spirit fall and rest upon every soul in this 
 congregation now? May not one man find that He receives Him 
 now, and suffer Him to go away again? May not another, who felt 
 no emotion of Him now, recollect himself at home, and remember 
 something then which hath been said now to the quickening of this 
 Spirit in him there? Since the Holy Ghost visits us so, successively, 
 not all at once, not all with an equal establishment, we may safely 
 embrace that acceptation of this word, arguet, He shall, He will, 
 unteguam abierit, before the end come, reprove, convince, the whole 
 world of sin, by this His way, the way of comfort, the preaching of 
 the Gospel.” 
 
NOTE P. 347 
 countess aS in nea eT Se a a Roel Se SEE 
 
 This extract from Donne is sufficient in this place to explain the 
 meaning of the word xécpos, which in the text, as in so many other 
 passages in the New Testament, has been misunderstood and mis- 
 interpreted, so as to afford a prop for divers errours, some of them 
 of no slight moment, at least from the days of the Donatists down- 
 ward. In like manner Perkins, in his Zveatise of Conscience, 
 contending against the blasphemous proposition, that they who had 
 never heard of Christ were to be condemned for not believing in 
 Him, says, that “some of the schoolmen” had supported that 
 proposition by this text ; as though the declaration that the Holy 
 Ghost shall judge the world of sin, because they have not believed in 
 Christ, implied that condemnation on account of this sin was to pass 
 on all mankind from the beginning, and in every region of the earth. 
 To which he answers, that “by the world we must not understand 
 all and every man since the Creation, but all nations and kingdoms 
 in the last age of the world, to whom the Gospel was revealed.” 
 Works, vol. i. p. 523. 
 
 Tittmann, following in the wake of the dull rationalism of the 
 last generation, would confine xéapos here to Judea. “In hoc loco 
 —primum sumere possumus hoc, per roy kéapoy, ut in his sermoni- 
 bus Domini universis, intelligi in primis mundum Judaicum.” Of 
 this shallow interpretation I shall have to speak in Note Y. He 
 might have learned better from Lampe, whose work, had it been 
 more studied, would have preserved many of the subsequent 
 commentators from much ignorance and absurdity.  “Sensu hic 
 latiori (he says) quam capitibus praecedentibus mundus accipitur, 
 pro universitate Judaeorum et Gentium.—Mundus hic per Christum 
 reconciliabatur Deo: 2 Cor. v. 19, Joh. i. 29, 1 Joh. ii, 2. Idem 
 Christo datus erat per testamentum Patris in peculium: Ps. ii. 8. 
 Haeres ille verus mundi, tanquam antitypus Abrahami futurus. 
 Fas ergo erat ut per Spiritum ad eum finem adaptaretur.” 
 
 Nore Q: p. 64. 
 
 Each part of the threefold work of the Comforter, as briefly set 
 forth in this passage of St John, has furnisht occasion for a diversity 
 of interpretations; which, as the subject is one reaching down to the 
 living centre of Truth, exhibit the characters of the various Schools. 
 
348 NOTE Q. 
 
 in Theology. In speaking of our immediate text, Chrysostom, as he 
 is wont on such points, takes the narrower and more superficial view, 
 looking almost exclusively at that conviction which was to be 
 wrought by means of signs and wonders and other external proofs. 
 "Orav S& Kat 8” éxeivov (by the Comforter) ratra yivnras, Kat 
 duddypata TeAcdTEepa Kal onpeta peiCova, TOANG padAov KaTaKpt- 
 Ohrovrat, Spavtes Toratra év TH dvdpar’ pov yuvopeva* Omep 
 cadertépav rot THS dvaotdcews THv d7ddeEuv. viv pev yap 
 Ebvavtat A€yerv, Ste 6 TOD TéxTOVOS Vids, OD Tels Oldapev TOV 
 Tatépa Kab THY pytépa* Grav dé iSwour Odvatov Avopevov, Kakiav 
 ExBarropevny, xwrclav picews SiopHovpéevnv, Saipovas eAavvo- 
 pévors, mvevparos yopynylav adparov, Kat Tatra mdvra epov 
 Kadovpéevov yivopeva, TL €potor;—rd de EAEyEEL TeEpi 
 dpaptias, tovrertt, Tacav drodoyiav avTav, exxdper Kat defer 
 rerAnppernkotas dovyyvwcra. In this argument it would seem 
 to be implied that the outward miracles wrought by the Apostles 
 were greater than our Lord’s. More effectual indeed they were in 
 producing conviction: this however was not on account of any 
 higher demonstrative power lying in them: it was a consequence of 
 that very conviction of sin which the Spirit awakened. When men 
 were prickt in their hearts, then they were ready to recognise the 
 truths, of which the miracles were the signs. Besides the advocates 
 of this exposition forget that, when a man has been brought by a 
 train of reasoning to acknowledge a proposition, which he had 
 previously denied, he does not say, How wicked I was! but, at the 
 utmost, How foolish I was, not to see this before! Only when the 
 miracles were carried home to the heart by the demonstration of the 
 Spirit, convincing men of the divine character, of the righteousness, 
 of Him, by whom, and in whose name, they were wrought, did they 
 also serve to arouse the conviction of the sin of having rejected him. 
 Nevertheless Theophylact, as usual, does little else than transcribe 
 Chrysostom. ’EAéy£eu tov Kdopov wept Gpaptias, Kai devfer avrods 
 dpaptwrods, dtu od muatevovoty. Stay yap idwor dua TOV YELpwV 
 TOv paOnrov év rvetpare onpeia éaiow. Kal TéEpara yivomeva, Kab 
 ovde OvTW murTEbcwol, TOS od KaTaKpivews GEOL, Kal dpapTia 
 peylotn Evoxot ;—drpopdowros exrar avrois ) Grlirtia, TOU 
 Ilvetparos év 7) dvdpati pov Tovadra éxiteAotvTos, 
 
 Among later divines this view has been adopted by many; for 
 
NOTE Q. 34) 
 
 instance, by Grotius, and by Bossuet, as is seen in the passages 
 already quoted in pp. 332 and 326. In like manner Hammond loses 
 all the power and depth of our Lord’s declaration, that the Com- 
 forter will convince the world of sin, because they believe not in Me, 
 by paraphrasing it thus: “‘ He shall charge it with the crime of not 
 believing in Me, by the gift of tongues, &c., evidencing that I, that 
 am to be preacht by that means, am indeed the true Messias, and so 
 likewise by the fulfilling those predictions which now I give you.” 
 If any one wishes to see into what a maze of dulness this may he 
 expanded, he may read that portion of Hammond’s note, which 
 refers to the Comforter’s convincing the world of sin. Even the 
 meagre rationalism of such men as Kuinoel,—who reduces the 
 meaning of the promise to “Adjutor ille per vos vestramque 
 doctrinam contemtores meos eo perducet, ut intelligant et fateri 
 cogantur se pecasse, quoad meam doctrinam repudiarint, vos vi 
 divina adjuti eos dmiotias convincetis,’—is scarcely so repugnant 
 to the spirit of Christianity, inasmuch as it implies a conscience 
 and a sense of moral truth in the mind, to which the conviction is 
 to be addrest. 
 
 On the other hand Augustin, who had a much profounder insight 
 into the Scriptural meaning and power of Faith, and the sinfulness 
 of unbelief, discusses our text in his 143rd Sermon. “ Medicina 
 omnium animae vulnerum, et una propitiatio pro delictis hominum 
 est, credere in Christum: nec omnino quisquam mundari potest, sive 
 ab originali peccato,—sive a peccatis quae ipsi non resistendo carnali 
 concupiscentiae—addiderunt, nisi per fidem coadunentur et com- 
 paginentur corpori ejus, qui sine ulla illecebra carnali—conceptus 
 est,—et peccatum non fecit, nec inventus est dolus in ore ejus. In 
 eum quippe credentes, filii Dei fiunt; quia ex Deo nascuntur per 
 adoptionis gratiam, quae est in fide Jesu Christi—De hoc ergo uno 
 peccato voluit mundum argui, quod non credunt in eum: videlicet, 
 quia in eum credendo cuncta peccata solvuntur, hoc unum imputari 
 voluit, quo caetera colligantur. Et quia credendo nascuntur ex Deo, 
 et filii Dei fiunt: Dedit enim, inquit, lis potestatem filios Dei fierr, 
 ercdentibus in eum. Qui ergo credit in Filium Dei, in quantum ad- 
 haeret illi, et fit etiam ipse per adoptionem filius et haeres Dei, 
 —in tantum non peccat. Unde dicit Joannes: Quz natus est ex 
 Deo non peccat. Et ideo peccatum unde mundus arguitur hoc est, 
 quod non credunt in eum. Hoc est peccatum de quo itidem dicit: 
 
350 NOTE Q. 
 
 ee 
 Si non venissem, peccatum non haberent. Numquid enim alia 
 innumerabilia peccata non habebant? Sed adventu ejus hoc unum 
 peccatum accessit non credentibus, quo caetera tenerentur. In 
 credentibus autem quia hoc unum defuit, factum est ut cuncta 
 dimitterentur credentibus. Nec ob aliud apostolus Paulus, Omnes, 
 inquit, peccaverunt et egent gloria Dei; ut qui crediderit in eum 
 non confundatur.—Itaque cum de Judaeorum infidelitate loqueretur, 
 non ait, Etenim si quidam illorum peccaverunt, numquid peccatum 
 eorum fidem Dei evacuabit? Quomodo enim diceret, Si quidam 
 illorum peccaverunt, cum ipse dixerit, Omnes enim peccaverunt ? 
 Sed ait, Si guidam dlorum non crediderunt, numquid ineredulitas 
 eorum fidem Dei evacuabit ? Ut hoe peccatum expressius demon- 
 straret, quo uno clauditur adversus caetera, ne per Dei gratiam 
 relaxentur. De quo uno peccato per adventum Spiritus Sancti, 
 hoe est, per donum ipsius gratiae quod fidelibus datur, mundus 
 arguitur.” 
 
 There is a far clearer perception of Christian truth in this passage; 
 though, according to the general character of Augustin’s writings, 
 it is wanting in philosophical precision, accumulating a variety of 
 explanations, without clearly marking out the right one, or shewing 
 how they are to be reconciled. This defect is still more apparent in 
 the 144th Sermon, which is on the same text, but evidently written 
 at a different time. In it he says, “Oboritur nobis intelligendi 
 desiderium, cur peccatum hominum quasi solum esset, non credere in 
 Christum, ita de hoe solo dixit, quod mundum Spiritus Sanctus 
 argueret : si autem manifestum est praeter hance infidelitatem alia 
 multa hominum esse peccata, cur de hoc solo mundum Spiritus 
 Sanctus arguat. An quia peccata omnia per infidelitatem tenentur, 
 per fidem dimittuntur; propterea hoc unum prae caeteris imputat 
 Deus, per quod fit ut caetera non solvantur, dum non eredit in 
 humilem Deum homo superbus? Sic enim scriptum est: Deus 
 superbis resistit, humilibus autem dat gratiam.—De peccato igitur 
 arguuntur infideles, id est, dilectores mundi; nam ipsi significantur 
 mundi nomine,—nom alio quam quod non crediderunt in Christum. 
 Hoe denique peccatum si non sit, nulla peccata remanebunt, quia 
 justo ex fide vivente cuncta solvuntur. Sed multum interest, utrum 
 quisque credat ipsum esse Christum, et utrum credat in Christum. 
 Nam ipsum esse Christum et daemones crediderunt ; nec tamen in 
 Christum daemones crediderunt. Ile enim credit in Christum, qui 
 
NOTE Q. 351 
 
 et sperat in Christum et diligit Christum. Nam si fidem habet sine 
 spe ac sine dilectione, Christum esse credit, non in Christum credit. 
 Qui ergo in Christum credit, credendo in Christum, venit in eum 
 Christus, et quodam modo unitur in eum, et membrum in corpore 
 ejus efficitur. Quod fieri non potest, nisi et spes accedat et caritas.” 
 
 These passages sufficiently prove that, according to Augustin’s 
 conception, Faith is something much higher, more living, and more 
 powerful, than mere belief. Yet even he did not set the true idea 
 of Faith clearly and distinctly before his mind, any more than any 
 other divine in the long interval between St Paul and Luther. In 
 the Commentary of Thomas Aquinas, which is assuredly a most 
 favorable sample of the exegesis of the Middle Ages, the explana- 
 tions of Chrysostom and Augustin are set side by side, but without 
 any attempt to exercise judgement by giving a preference to either, 
 or to elicit the portions of the truth which each had inadequately 
 exprest. In fact, notwithstanding the extraordinary subtility 
 exhibited by many of the Schoolmen, and the genius which mani- 
 fested itself during the Middle Ages in divers regions of thought 
 and art, the human mind in many respects was still in its non- 
 age, under tutors and governors until the time appointed by the 
 Father. 
 
 In Anselm’s Treatise De Concordia Gratiae et Libert Arbitrir 
 (c. vii.), the question is discust, “Cur arguantur illi, qui verbum 
 Dei non suscipiunt, cum hoc facere nequeant nisi gratia eorum 
 voluntates dirigente?” and this discussion is founded on our text. 
 “Dicit enim Dominus de Spiritu Saucto, Ldle arguet mundum de 
 peccato, quia non crediderunt in me. Ad quod licet forsitan 
 difficile sit respondere, quod tamen Deo dante possum, tacere non 
 debeo. Notandum est quia impotentia quae descendit ex culpa 
 non excusat impotentem, culpa manente. Unde in infantibus, in 
 quibus exigit Deus a natura humana justitiam, quam accepit in 
 primis parentibus cum potestate servandi illam in omnem prolem 
 suam, non excusat eam impotentia habendi justitiam ; quoniam 
 propter culpam in hanc corruit impotentiam.—Quoniam ergo 
 peccando deseruit justitiam, ad peccatum illi imputatur impotentia, 
 quam ipsa peccando sibi fecit. Nec solum impotentia justitiam 
 habendi, sed etiam impotentia illam intelligendi, similiter in non 
 baptizatis imputatur ad peccatum; quoniam pariter descendit a 
 peceato. Possumus etiam rationabiliter asserere quia quod a 
 
352 NOTE Q. 
 
 prima conditionis humanae dignitate ac fortitudine atque puleri- 
 tudine minorata et corrupta est, illi ad culpam imputatur. Per hoc 
 namque minoravit, quantum in ipsa fuit, honorem et laudem Dei. 
 Quippe secundum dignitatem operis laudatur et praedicatur sapientia 
 artificis. Quanto igitur natura humana pretiosum opus Dei, unde 
 ipse glorificandus erat, in se minoravit atque foedavit, tanto sua 
 culpa Deum exhonoravit. Quod illi ad tantum statuitur peccatum, 
 ut non nisi per mortem Dei deleatur. Siquidem ipsos motus, sive 
 appetitus, quibus propter peccatum Adae, sicut bruta animalia, 
 subjacemus,—satis ostendit sacra auctoritas imputari ad peccatum. 
 Quippe cum de solo motu irae, sine opere vel voce, dicit Dominus, 
 Qui irascitur fratri suo, reus erit judicio, aperte monstrat culpam non 
 esse levem, quam tam gravis, scilicet, mortis sequitur damnatio.— 
 Et cum Paulus de illis, qui carnem, id est, concupiscentias sentiunt 
 nolentes, ait, Vihil damnationis est his qui sunt in Jesu Christo, qui 
 non secundum carnem ambulant, hoc est non voluntate consentiunt, 
 sine dubio significat eos, qui non sunt in Christo, sequi damnationem, 
 quoties sentiunt carnem, etiamsi non secundum illam ambulant. 
 Quoniam sic factus est homo, ut eam sentire—non deberet. Si quis 
 igitur quae dixi diligenter considerat, nullatenus eos, qui propter 
 culpam suam verbum Dei suscipere nequeunt, recte arguendos 
 dubitat.” 
 
 This passage, although there must needs be a ground of deep 
 truth in whatever proceeds from one of the greatest masters in 
 Theology, contains two or three questionable positions, which seem 
 to border closely on awful errours. Indeed it can hardly be other- 
 wise, when the processes of logic are employed to draw inferences 
 from the, mysterious realities of religion: for in every reality there 
 is something which logic cannot appreciate, and through the neglect 
 of which the conclusions deduced by logic concerning its formal 
 verities become more or less inapplicable. In the first place 
 Anselm’s remarks, in their bearing on God’s justice, are warpt by 
 that proneness, which is so grievously common among divines, to 
 close their eyes against the light of conscience, and against that idea 
 of Justice and Right, which is one of the pole-stars of the human 
 mind, and to pare and screw down the notion of Justice into 
 accordance with the scheme of propositions which they have built 
 up into their theological system. It has been contended indeed by 
 many, that we can have no correct conception of Justice, except 
 
NOTE Q. 353 
 
 _ what we derive from the Bible : so fond are men of pampering their 
 sloth and selfsufficiency by assuming that they have the only key to 
 all knowledge in their hands, and that everything else is naught. 
 But, without stopping to argue against this debasing fallacy,—which 
 all history and philosophy and poetry and the laws of all nations 
 refute,—or to shew how the reverse is implied in every page of the 
 Bible itself, speaking, as it everywhere does, to the reason and the 
 conscience, it is sufficient to call to mind that sublime question, 
 Shall not the Judge of all the earth do right? that is, Shall he not 
 do what shall be recognised to be right by man’s reason and con- 
 science? This question, be it remembered, is one which man 
 was permitted to ask, and that too beneath the early dawn of 
 Revelation, when divine Truth was just beginning to exercise 
 its informing power upon the understanding: nor do we read that 
 this question was regarded as presumptuous, but on the contrary 
 that the Judge of all the earth vouchsafed to give ear to it, and to 
 justify His ways. 
 
 Moreover we should never allow ourselves to lose sight of the 
 great principle declared by St Paul, that, in all cases in which God 
 can be contemplated as reckoning with man, the scale of this 
 reckoning will be according to what a man has, and not according 
 to what he has not: and we must scrupulously beware of representing 
 God, after the manner of so many, as dealing with men like a 
 sophist or a juggler, making believe that they have what they have 
 not, and that they have not what they have. It may indeed happen 
 that inferences, which we regard as legitimately deduced from other 
 coordinate scriptural truths, will seem to militate against this 
 principle: but let us rather distrust our logic than our conscience, 
 and be assured that such inferences, however correct they may 
 appear, must in some point or other have started aside like a broken 
 bow. Let us never doubt that no man will be condemned by the 
 Allrighteous Judge for the want of that which he could not have 
 had. Our condemnation will be, and is, that we have not that 
 which we might have had, and that we have a clinging, crushing 
 weight of sin, which we have gathered and heapt upon ourselves, 
 which benumbs all our efforts, and palsies all our faculties, and from 
 which, if we had given ear to the exhortations of our better 
 monitors, inward and outward, we might have been free. 
 
 Again in what Anselm says about God’s glory, and its being 
 Z 
 
354 NOTE Q. 
 
 impaired by the sinfulness of man, there is a leaning toward the 
 notion that God’s glory is shewn forth by the qualities of His 
 works, rather than in the manifestation of His own Holiness and 
 Righteousness and Truth and Mercy and Love. The remark too 
 on our Lord’s words concerning anger implies an indistinct apprehen- 
 sion of that great evangelical truth, that the essential sinfulness of 
 sin lies in the heart, in the inward feeling when indulged, and not 
 merely in the outward act, of which alone Law can take cognisance. 
 Finally it is anything but a legitimate conversion of St Paul’s words, 
 to say that there is condemnation to those who are not in Christ Jesus, 
 even though they do not walk according to the flesh. If we look at the 
 whole passage connectedly, we shall perceive that they who are 
 not in Christ Jesus, and have not the power of the Spirit to support 
 them, cannot do otherwise than walk according to the flesh, through 
 the infirmity of their will, by reason whereof they do that which they 
 allow not, and do not that which they would. 
 
 Tauler, in his sermon on our text, merely speaks of the Spirit as 
 reproving sin, without reference to the particular sin, of which it is 
 here declared that He was to convict the world. But what he says 
 has his characteristic depth. ‘He will reprove them for their sins. 
 What are their sins? Now know that the eternal God made all 
 things, and appointed each for its right end. Thus He made fire, 
 that it should rise up, and stones, that they should fall down. Thus 
 nature has given to the eyes to see, to the ears to hear, to the hands 
 to work, and to the feet to walk ; and thus each member is obedient 
 to the natural will, without any opposition, whether the matter be 
 easy or hard, sweet or sour, if so be that the will thoroughly wills it ; 
 thus too the members are thoroughly obedient, even when it is an 
 affair of life or death. This appears often in many lovers of this 
 world, how they cast away all ease merrily and joyfully, and riches 
 thereto, and honour, for that which they so wantonly and foolishly 
 love, to the end that their carnal lust may thus be satisfied. Now 
 the Spirit says in us, Who in this age is thus obedient to God, and 
 thus exact in all His commandments, giving up himself and all 
 earthly things according to His will? though God verily ought to be 
 our Ruler. This sin the Holy Ghost reproves, when He comes, 
 that man so greatly and so often resists this Divine Will and its 
 good admonitions. This sin, and many hidden offenses, the Holy 
 Ghost rebukes, when He comes toa man. This rebuke works a 
 
NOTE Q. 355 
 
 quick, sharp, hard judgement in a man, and a hellish pain, and an 
 intolerable woe, whereof worldly men, who live according to nature, 
 know little. This is one of the surest signs that the Holy Ghost is 
 in truth present. When this judgement is indeed borne, the case is 
 safe. For a thousand offenses, which a man truly acknowledges and 
 confesses himself to be guilty of, are not so perilous and so mis- 
 chievous to him, as a single offense, which thou wilt not recognise, 
 nor allow thyself to be convinced of. Now know, those spiritual 
 men, who are so much pleased with themselves, with what they do 
 and what they do not, are all in dangerous sin; and nothing will 
 ever come of such selfwilled men.” 
 
 Thus here again, if we desire to dive into the mysterious depths 
 of meaning contained in this declaration concerning the Comforter, 
 we must come down to the age of the Reformation. Luther ex- 
 plains it with his usual fulness and energy. “‘ What (he asks) is the 
 Holy Ghost to rebuke? Christ mentions three things, and says, 
 He shall rebuke the world by reason of sin, and of righteousness, and 
 of judgement ; and He Himself explains what He means. They are 
 dark words however, and a strange speech to those who do not 
 understand, and are not used to the Scriptures. But to those who 
 know the doctrine of the Gospel concerning Christ from the writings 
 of the Apostles, especially of this Evangelist John, they ought not to 
 be strange or unintelligible. 
 
 “The first thing is: He will rebuke the world for sin, because they 
 believe not in Me. Whatis this? Is not sin already rebuked and 
 condemned in the world? Who does not know that adultery, 
 murder, stealing, &., are wrong? Have not even the Heathens 
 forbidden and punisht such things? What need we then the Holy 
 Ghost to rebuke sin? But what manner of sin is this of which He 
 speaks, that they believe not in Me? Has He nothing else to rebuke? 
 It is plain, He does not speak of those sins, which the world sees 
 and rebukes. This He shews sufficiently by those words, that they 
 believe not in Me: for who ever heard that this is to be the sin 
 which condemns the whole world, the not believing in Christ ?— 
 Seeing however that this rebuke for sin is to pass upon the whole 
 world, universally and without distinction, and that no one is to be 
 exempted, be he who he may, it follows that the sins for which all 
 men are to be rebuked by the Holy Ghost, must be different from 
 those which are notorious, aud recognised by the world. For one 
 
356 NOTE Q. 
 
 cannot rebuke everybody on account of these ; since there are many 
 who live so that no one can reprove or blame them, but all the 
 world must praise them as honest, honourable, nay, as upright, who 
 not only avoid sin, but also exercise themselves in a handsome, 
 honorable walk, and in good works. Should you ask however, 
 What sin have they? or, What is rebuked in them? Christ makes 
 answer, that they believe not in Me. Here stands in brief what 
 makes them all sinners, and condemns them ; and all is comprised 
 in this one thing, they are without the faith and knowledge of Christ. 
 Thus are they shortly and roundly concluded under sin, so that one 
 need not seek long and ask, Which, and what manner of sin is to be 
 rebuked in each? or How many various sins may there be? Here 
 you have it all in one word, that this one thing is rebuked in all at 
 once, and is the sin of the whole world, that they are without Christ, 
 or have not faith. 
 
 “Therefore the meaning of these words is briefly, that the Holy 
 Ghost shall pass this judgement on all mankind, as they are found 
 upon earth, be they Gentiles or Jews, guilty or innocent before the 
 world, and on all that they do and are, even on what they deem the 
 best and greatest holiness, that they are and must continue under 
 the wrath and condemnation of God, and that they cannot be 
 delivered from this, unless they believe in Christ. Let who can, 
 come and boast of his or other men’s honesty, virtues, good works, 
 and holy life: here you are told that it is nothing worth, when the 
 Holy Ghost, with His breath, that is, through the office of preach- 
 ing, (as Isaiah says, xl. 7), breathes and blows upon it. For this 
 rebuke passes uponiall, so that all their glory must fall, and what- 
 ever they do or may be cannot avail them before God. This He 
 does by the mouth of St Paul, near the beginning of the Epistle to 
 the Romans, where He casts all, both Jews and Gentiles, under sin, 
 and says that for this reason was the Gospel revealed from heaven, 
 that all the world might be forced to confess themselves guilty of 
 sin. For, He says (iii. 23), there is no difference ; for all have sinned, 
 und come short of the glory which they ought to have before God. 
 With this word all the glory and pride of men is smitten to the 
 ground. They may have the glory of being mighty, noble, learned, 
 well-behaved, praiseworthy rulers, honorable, honest folks; nay, 
 they may be called holy before the world, and may have such glory 
 and advantage as St Paul gives to the Jews, that they are God’s 
 
. 
 = mage a Anas 
 
 NOTE Q. 397 
 
 people, the children of the holy patriarchs, that they have the law 
 and promises of God, and that Christ was to be born of them: but 
 what is all such glory, if they have not the glory which they ought 
 to have before God? What have they, if they have not God ?— 
 that they must be eternally lost. 
 
 “Do you ask, Why ! how can this be? What is wanting in these 
 things, that they are of no worth before God? Is all this to be 
 matter of condemnation, their being well-behaved, honest, honorable 
 folks, governing well and laudably, not stealing, robbing, or com- 
 mitting adultery, but living chastely, orderly, obediently, and 
 performing many good works according to the Law? Are not all 
 these excellent gifts of God, and praiseworthy virtues? Ay, verily, 
 that say we too, and teach moreover, that God has commanded these 
 things, and that it is His will that men should live thus, and be 
 honest. Why then is this rebuked here, and turned into sin ? 
 There is another Judge, who judges all men’s lives and souls, and 
 has much sharper eyes to see sin and to rebuke it, than we can 
 understand or conceive. This Judge says, that all are sinners, and 
 to be rebuked for their sin. Him surely we ought to believe, and to 
 grant that He speaks rightly and truly : for He rebukes us also on 
 account of this very blindness, that we do not see or perceive how 
 we with all our doings are sinners before God. 
 
 “You must know however that He is not speaking here of men’s 
 outward life and conduct, which the world can weigh and judge, 
 but that He pierces inward to the very bottom of the heart, which 
 is the source and fountain where the true main sins lie hid, such as 
 the worship of false gods, neglect of God, unbelief, disobedience, evil 
 concupiscence, and resistance against God’s commandments, in 
 short, what St Paul (Rom. viii. 7) calls being fleshly minded; to 
 which he gives the title and name, that it is enmity against God, 
 and cannot be subject to the law of God. ‘This is the stem and the 
 root of all other sins, the very prime sin which we inherit from 
 Adam out of Paradise, so that, were it not for this, there would 
 never be any robbery, or murder, or adultery, &. Now the world 
 does indeed see these outward evil deeds, nay, wonders and com- 
 plains that people are so bad, but knows not how it comes to pass. 
 It sees the stream of water flowing along, and all manner of fruits 
 and leaves sprouting out of the evil tree ; but whence the fountain 
 flows, and where the root lies, it knows not. It sets to work and 
 
358 NOTE Q. 
 
 tries to remedy the matter, to check wickedness, and to make people 
 good, by laws and the lash of punishment. But although this may 
 last a long while, nothing is profited thereby. The course of the 
 waters may be checkt; but the main source is not stopt: the 
 suckers may be cropt off ; but this does not take anything from the 
 root. Now it is lost labour, it is of no avail, so long as one checks 
 and patches ‘and heals outwardly, while the stem and root and 
 source of evil abides within. The first thing to do is to stop the 
 source, to take away the root of the tree: else it will break and 
 burst out in ten places, when you have stopt and checkt it in one. 
 The cure must be radical: else you may smear and cover over 
 everlastingly with ointments and plaisters ; the wound will keep on 
 inflaming and festering, and only become worse. In fine, experience 
 teaches, and the world must confess, that it cannot even check out- 
 ward gross vices and misdeeds, although it represses and punishes 
 them with all its might; as indeed it ought todo. Much less can 
 it take away that sin, which lies inwardly in man’s nature, and 
 which is the main sin, but which the world knows not. 
 
 “Therefore this sin abides over the whole world ; and this judge- 
 ment passes upon all that may be thought and done by all men, as 
 they are born of Adam, be it evil or good, right or wrong, in the 
 eyes of the world. Nor can any one escape here, or boast above 
 another ; but all are alike before God ; and all must confess them- 
 selves guilty, and worthy of everlasting death and condemnation ; 
 and all must have remained eternally therein; nor could any 
 counsel or help against it have been found in any creature, if God 
 had chosen to deal’ with us according to our merits, and to His 
 justice. But now, forasmuch as out of His unfathomable goodness 
 He took compassion upon this our misery, He sent Christ, His dear 
 Son, from Heaven to counsel and help us; in order that He might 
 take our sin and condemnation upon Himself, and might atone for 
 it by the offering of His Body and Blood, and reconcile God to us. 
 And He gave commandment that this should be preacht in all the 
 ‘world, and that this Christ should be set before all mankind, so that 
 they might cleave by faith to Him, if they would come out of sin, 
 God’s wrath, and eternal condemnation, to redemption and recon- 
 ciliation, and to the kingdom of God. 
 
 “Thus this sermon has two parts: first it sets before all the world, 
 that they are all under sin and wrath, condemned by the Law, 
 
NOTE Q. 359 
 tah ete AE oS Bl, a ae 
 
 and requires that we should acknowledge this ; next it shews how 
 we may obtain redemption from this state, and favour with God, 
 namely, by this one means, that we take hold of Christ by 
 faith. 
 
 “But, when this sermon begins, then comes forth the true sin 
 which is spoken of here, and which that sermon produces, namely 
 that they believe not in Me. For the world will not listen to this 
 sermon, that they are all to be sinners before God, and that their 
 righteous deeds are of no worth before Him, and that only through 
 this crucified Christ can they obtain grace and salvation. This un- 
 belief in Christ then becomes the all-embracing sin, which brings 
 men into condemnation, so that there is no remedy. 
 
 “Even before, as I have said, unbelief was the main sin in all men, 
 the beginning and the first sin in Paradise itself, and will continue 
 doubtless the last of all sins. For when Adam and Eve had God’s 
 word, which they ought to have believed, and when, so long as they 
 clave thereto, they had God and life therein, they were assailed in 
 the first instance by unbelief in this word. Yea, said the serpent to 
 Eve, hath God said, ye shall not eat of every tree im the garden ? 
 Here he makes his first thrust against her faith, so that she may 
 leave hold of the word, and not esteem it as God’s word. For what 
 he cared chiefly for, was not the eating of the forbidden apple, but 
 to bring them out of the faith wherein they lived before God, into 
 unbelief; from which, he knew, would follow disobedience and all 
 sin, as its fruits. 
 
 “The unbelief however, spoken of in the text, is not merely that 
 which is planted by Adam in man’s nature, but plainly this, that 
 men believe not in Christ, that is, when the Gospel of Christ is 
 preacht, in order that we may confess our sins, and through Christ — 
 seek and obtain grace. For when Christ came, the sin of Adam and 
 of the whole human race, namely, their previous unbelief and dis- 
 obedience, was taken away before God by Christ’s sufferings and 
 death ; and He built a new Heaven of grace and forgiveness ; so 
 that the sin which we have inherited from Adam, shall no longer 
 keep us under God’s wrath and condemnation, if we believe in this 
 Saviour. And henceforward he who is condemned must not com- 
 plain of Adam and of his inborn sin: for this Seed of the woman, 
 promist by God to bruise the head of the serpent, is now come, and 
 has atoned for this sin, and taken away condemnation. But he must 
 
360 NOTE Q. 
 
 See aces er Re ee a 
 
 cry out against himself, for not having accepted or believed in this 
 Christ, the devil’s Head-bruiser and Sin-strangler. 
 
 “Thus every man’s danger rests with himself ; and it is his own 
 fault if he is condemned ; not because he is a sinner through the sin 
 of Adam, and deserving of condemnation by reason of his former un- 
 belief ; but because he will not accept this Saviour Christ, who takes 
 away our sin and condemnation. True it is indeed that Adam has 
 condemned us all, inasmuch as he brought us along with him into sin, 
 and under the power of the devil. But now that Christ, the second 
 Adam, is come, born without sin, and has taken away sin, it can 
 no longer condemn me if I believe in Him ; but I shall be delivered 
 from it through Him, and be saved. If on the other hand I do not 
 believe, the same sin and condemnation must continue ; because He 
 who is to deliver me from it is not taken hold of: nay, it will bea 
 doubly great and heavy sin and condemnation, that I will not 
 believe in this dear Saviour, by whom I might be helpt, nor accept 
 His redemption. Thus all our salvation and condemnation depend 
 now upon this, whether we believe in Christ, or no. A judgement 
 has at length gone forth, which closes heaven against all such as 
 have not and will not receive this faith in Christ. For this unbelief 
 retains all sin, so that it cannot obtain forgiveness, even as faith re- 
 moves all sin. And hence without this faith everything is and con- 
 tinues sinful and condemnable, even in the best life and the best 
 works which a man can perform ; which, although in themselves 
 they are praiseworthy and commanded by God, yet are corrupted by 
 unbelief, so that on account thereof they cannot please God ; even as 
 in faith all the works and life of a Christian are pleasing to God. 
 In fine, without Christ everything is condemned and lost ; in Christ 
 everything is good and blessed ; so that even sin, which continues in 
 our flesh and blood, being inherited from Adam, can no longer hurt 
 or condemn us. 
 
 “This however must not be understood as if leave were hereby 
 granted, so that men may freely sin and do evil: for, because faith 
 brings the forgiveness. of sins, and Christ is come to take away and 
 destroy sin, it is not possible for any man to be a Christian and a 
 believer, who lives openly, carelessly, and impenitently, in sin and 
 according to his lusts. For where there is such a sinful life, there is 
 also no repentance: but where there is no repentance, there is also 
 no forgiveness of sins, and consequently no faith, which receives the 
 
NOTE Q. 361 
 
 forgiveness of sins. Whereas he who has the belief in this forgive- 
 ness, strives against sin, and does not follow its lusts, but wars 
 against it until he is entirely free from it. And although in this life 
 we cannot become wholly free from it, and sin continues ever even 
 in the holiest of men, yet the believer has the consolation that this is 
 covered for him by the forgiveness of Christ, and will not be reck- 
 oned for his condemnation, if so be he continues in the faith of Christ. 
 This is what St Paul says, that there is no condemnation for them that 
 are in Christ Jesus, who walk not after the flesh; and again, They 
 that are Christs have crucified the flesh with its lusts. You 
 see, to these it is said that sin shall not harm nor condemn 
 them: to those who are without faith and reckless, nothing is 
 here preacht.” 
 
 In giving such long extracts from Luther, in this and other places, 
 I have not been induced solely by the admirable clearness and force 
 of the passages cited, but also by a wish of shewing by comparison 
 how far superior his expositions of Scripture are, in the deep and 
 living apprehension of the primary truths of the Gospel, to those of 
 the best among the Fathers, even of Augustin. Much indeed of 
 what is here said by Luther, is now become familiar, mainly through 
 his influence, and that of his brother Reformers, to all readers of 
 religious books. But if we would do justice to any of the master 
 minds in history, we must compare them with their predecessors : 
 for one of the surest marks of a great heaven-sent teacher is, that the 
 truths which he is commissioned to teach, become in course of time 
 more and more a part of the intellectual patrimony of mankind. 
 But when we come upon these truths in Luther, after wandering 
 through the dusky twilight of the preceding centuries, it seems 
 almost like the sunburst of a new Revelation, or rather as if the sun, 
 which set when St Paul was taken away from the earth, had 
 suddenly started up again. Verily too it does one good, when one 
 has been walking about among those who have only dim guesses as 
 to where they are, or whither they are going, and who halt, and look 
 back, and turn aside at every other step, to see a man taking his 
 stand on the eternal Rock, and gazing stedfastly with unsealed eyes 
 on the very Sun of Righteousness. An additional motive in this last 
 instance for not cutting short the extract sooner is, that the con- 
 eluding paragraph is a proof, though only among ten thousand which 
 might easily be adduced, of the utter groundlessness of the charge of 
 
362 NOTE Q. 
 
 Antinomianism, which has been brought against him by his modern 
 revilers. 
 
 Calvin’s note on our verse is brief, and does not set forth as clearly 
 as Luther how the root and ground of all sin is unbelief: but he has 
 always something valuable to say, and says it well. “ Primo notan- 
 dum est judicium Spiritus a demonstratione peccati incipere : hoc 
 enim spiritualis doctrinae exordium est, homines in peccato genitos. 
 nihil in se habere nisi peccati materiam. Porro infidelitatis meminit 
 Christus, ut ostenderet qualis in se sit hominum natura, Nam quia 
 vinculum quo se nobis unit est fides, donec in ipsum credamus extra 
 eum sumus et ab eo divisi. Tantundem igitur valent haec verba acsi 
 dixisset, Spiritus cum venerit, ostendet ac convincet, extra me regnare 
 in mundo peccatum. Proinde hic nominatur infidelitas, quia nos 
 separat a Christo, atque ita facit ut nihil praeter peccatum nobis 
 relinquatur.” 
 
 In Cartwright’s note on this passage we again find how difficult it 
 was to attain to a clear insight into the radical sinfulness of unbelief. 
 He sees that this particular manifestation of unbelief was very 
 heinous, but does not see with the same distinctness how unbelief 
 lies at the root of all sin. “Hic notandum ex omnibus peccatis 
 nullum esse tetrius et horribilius infidelitate ut quae mater et radix 
 reliquorum omnium. Multas horrendas contumelias in Christum 
 admiserant; sed ea omnia prae infidelitate veluti silentio sepeliuntur. 
 Sic Heb. iii. 18, 19, tametsi multa scelera patrassent, tamen infi- 
 delitatis solius nomine exclusi.perhibentur. Nec injuria, quando- 
 quidem qui non credit in Filium, Deum mendacem facit: 1 Johan. 
 v.10. Toc illustretur exemplo ab hominibus, quibusdam praesertim 
 qui hanc injuriam morte vindicabunt, et sanguine ejus qui iliis 
 mendacii convicium imponit. Quod quidem cum semper atrox 
 scelus fuerit, nunc tamen gravius multo est sub Evangelio. Post 
 enim tot promissa praestita, et tantam fidem in promissis maximis 
 de Filio suo ad mortem tradito, dubitare de Dei fide longe fit 
 gravissimum.—Deinde cum Deus, qui olim per Prophetas, nune per 
 Filium unicum locutus sit, Heb. i, 1, 2, etiam hoc ipso gravius fit 
 fidem dictis derogare. Denique si grave scelus sit nou credere Deo 
 minanti, ut quod Jeremias populo objecit, Annon manum meam 
 extimesceretis, Vv. 22, 23, nedum grave erit Deo pollicenti non credere. 
 Hoe videmus in Actis Apostolorum, ubi Petrus perfidiam Judaeorum 
 confidentissime coarguit.” 
 
NOTE Q. 363 
 
 Lampe speaks of the conviction that had already been wrought 
 by the Spirit in earlier ages of the world. ‘‘Verum est, quod jam 
 a mundi incunabulis mundum convicerit. De litigio ejus cum 
 mundo antediluviano agitur Gen. vi. 3; cum Judaeis Jes. i. Hebr. 
 iii. 7, 8. Neque ulla unquam peccatoris conversio extra Spiritus 
 convictionem accidit. Sed sicut omnes ejus operationes in N. T. 
 futurae erant illustriores, ita et ejus convictio—Nam convictio 
 Spiritus in N. T. est multo clarior, quia mysteria salutis plenius sunt 
 revelata ;—multo efficacior, cum singulari potentia omnia impedi- 
 menta perversae ratiocinationis perrumpens (2 Cor. x. 4, 5) ;— 
 multo universalior, utpote non tantum ad Judaeos, sed etiam totum 
 mundum spectans, ad ipsos reges et judices terrae, Ps. ii. 10. Hine 
 Jes. ii. 4, de Messiae lege ex Zione exeunte, per ministerium 
 Spiritus : Lt judicabit inter illas gentes, et convictionem faciet populis 
 multis; quae prophetia nostro loco valde parallela est. Confer 
 Mich. iv. 4, et Jes. xlii. 1. Jus proferet gentibus, et 4. Ht sic 
 Spiritus Dei mystice aquis incubaturus.” 
 
 On the conviction of sin he says: “De peccato Salvator indefinite 
 loquitur. Putarem igitur non hoc illudve peccatum, sed universum 
 peccati statum, ejusque tum maculam tum reatum, quo universus 
 mundus premitur, intelligi. Quando enim versu sequente certi 
 tantum alicujus peccati, nempe incredulitatis mentio fit, istud pro 
 exemplo tantum habendum, tanquam unum ex mille. (Another 
 proof how slowly men have been taught to discern that primary 
 truth, which Luther so fully apprehended and so clearly enounced, 
 “hat faith is the ground of all good in man, and the want of 
 faith the ground of all evil.) Convictio de peccato—involvit, ut 
 quis foeditatem et damnabilitatem ejus evidenter perspiciat ; ut 
 porro in sinum proprium descendat, suamque vitiositatem—agnoscat ; 
 utque hac—conscientia intime tactus turpitudinem suam detestetur, 
 periculum extimescat, impotentiam eluctandi sentiat. Haec convictio 
 summe est necessaria. Absque hac miseriae et peccati agnitione. 
 neque ulla salutis cura subnascetur, neque ob redemtionis opus ulla 
 ad Deum gloria redibit.—Ad illam vero requirebatur ministerium 
 Spiritus Sancti. Nihil enim mundus extra lucem verbi novit de 
 peccati origine ex lapsu protoplastorum ;—neque de ejus subjecto, 
 quod non tantum sunt externa opera, sed etiam intimae cogitationes, 
 et primoprimi pravae concupiscentiae motus.—Fatetur hance in- 
 scitiam Apostolus, Rom. vii. 7. Neque sufficit externa harum 
 
364 NOTE Q. 
 
 veritatum per verbum propositio, nisi omnia effugia, quibus suam 
 peccaminositatem caro palliare tentat,—efficacia Spiritus simul 
 eripiantur.— 
 
 “ Convictio de fidei in Jesum privatione opus erat Spiritus Sancti. 
 Alia peccata ex lege et lumine naturae demonstrari poterant.—Ad 
 hoc vero agnoscendum supponebatur quod vita et salus peccatoris 
 unice in Jesu sita esset, unde sequebatur miserrimus eorum status 
 qui fide cum eo non essent uniti. De hoc sine verbo mundo nihil 
 constare poterat.—Et solum verbum sine Spiritu ad convictionem 
 non sufficere coustabat in Judaeis, qui id audiverant et signa viderant, 
 nihilominus tamen in incredulitate permanserant. Convictio haec 
 initium sumptura a mundo Judaico, quando A postoli ad conscientiam 
 demonstraturi Jesum esse Christum, in nullo alio salutem esse, 
 adeoque indignissimum fuisse facinus, quod non tantum ori Domini 
 inobedientes exstiterint, sed etiam eundem in crucem egerint. 
 Transitura deinde ad mundum gentium, quando ipsi docendi, quod 
 verum Deum placandi medium hactenus ignoraverint, et propterea 
 summa caligine et miseria obsepti fuerint. Atque haec de fidei 
 defectu convictio aptissima erat ad demonstrandum generale peccati 
 in omnes homines dominium. Firmissima erat haec argumentatio : 
 Quicunque non credit in Filium et sub reatu et sub jugo peccati 
 est. Totus mundus non credit. Minorem docebat experientia.— 
 Caetera peccata magis erant specialia: hoc vero omnes reddebat 
 obnoxios. Sic omnes conclusi eis ameiBevav, ut Deus omnium 
 maisereretur, Rom. xi. 32. Majoris quoque utraque pars vera est. 
 Christus enim solus est, qui a peccati et maledictione per sanguinem 
 et tyrannide per)Spiritum suum liberat. Liberationis ergo hujus 
 exsortes sunt, qui non fide cum Christo uniti sunt: Joh. iii. 36, 1 
 Joh. v. 12—Aliter tamen Judaeos, aliter gentes hoc argumentum 
 feriebat. Judaei in omni emphasi incredulitatis erant rei; et hoc 
 eorum peccatum per se omnium erat atrocissimum ; et periculum 
 erat ne in peccatis morerentur, Joh. viii. 24, nisi resipiscerent. Sed 
 et idem peccaminositatis Judaeorum index erat. Quomodo enim 
 possibile fuisset, ut ad tantam lucem coecutirent, nisi dominio peccati 
 prorsus fuissent constricti ?—Accedit, quod haec incredulitas omnem 
 justitiam, quam ex lege quaerebant, abominabilem, omnia sacrificia 
 —impura redderet.—Neque minus forte erat hoc telum ad gentes 
 peccati agnitione sauciandos. Dum enim Judaeorum incredulitas 
 ipsis significabatur, documentum hoc ipsis erat, quousque peccatum 
 
 EE 
 
NOTE Q. 365 
 
 hactenus in mundo dominatum esset. Dum vero ipsis quoque 
 proprius fidei defectus commonstrabatur, quamvis peccatum eorum 
 per se non tam grave esset, dmuor/a tamen haec eos ab omnibus 
 mediis gratiae excluserat. Cum sine Christo fuerint, inde colligere 
 debebant, quod et extra testamentum promissionis, et sine Deo, et 
 natura filti trae fuerint, Eph. ii, 3.12. Nec tamen omni culpa in 
 hac causa vacabant. Majores enim eorum ex amore peccati tradi- 
 tionem de Messia, quam a Patriarchis acceperant, penitus obliteraver- 
 ant: et ex hac oblivione horrenda illa peccata prognata erant, in 
 quae gentilismus inciderat : Rom. i, 21. sqq. Porro idem defectus 
 monstrabat iis omnium actionum suarum, etiam specie tenus 
 bonarum, peccaminositatem, quia sine fide impossibile est placere Deo: 
 Hebr. xi. 6. Rom. xvi. 23.-—Quam strenue et feliciter hoc argumento 
 usi sint Apostoli post effusionem Spiritus Sancti, eventus docuit, 
 quoad Judaeos, Act. ii. 37, ili, 14, 15, 19, iv. 11, 12; quoad gentes, 
 Rom. i. 28, ete.” 
 
 Even in Matthew Henry there is still a good deal of vagueness in 
 the attempt to determine why unbelief should be the sin of which 
 the Spirit convinces the world. ‘‘The Spirit in conviction, fastens 
 especially upon the sin of unbelief, their not believing in Christ. 
 First, as the great reigning sin. There was and is a world of people 
 that believe not in Jesus Christ ; and they are not sensible that it is 
 their sin. Natural conscience tells them that murder and theft are 
 sin ; but it is a supernatural work of the Spirit to convince them 
 that it is a sin to suspend their belief of the Gospel, and to reject 
 the salvation offered by it. Natural religion—lays—us under this 
 further obligation, that whatever divine revelation shall be made to 
 
 us at any time, with sufficient evidence to prove it divine, we accept 
 
 it, and submit to it. This law those transgress, who, when God 
 speaketh to us by His Son, refuse Him that speaketh; and therefore 
 it is sin. Secondly, as the great ruining sin. Every sin is so in its 
 own nature; no sin is so to them that bélieve in Christ ; so that it is 
 unbelief that damns sinners. It is because of this that they cannot 
 enter into rest, that they cannot escape the wrath of God: it is a sin 
 against the remedy. Thirdly, as that which is:at the bottom of all 
 sin: so Calvin takes it. The Spirit shall convince the world that 
 the true reason why sin reigns among them, is because they are not 
 by faith united to Christ.” 
 
 Luecke aptly remarks, that in this explanation of the triple 
 
366 NOTE Q. 
 
 éXeyyos by three similarly worded propositions, the unexprest 
 subjects of the dpapria, Sikavortvy, and Kp/ovs are determined in 
 each case by the explanatory propositions ; that is, wept dpaptias 
 TOV od TisTEvdVTMV (TOD Kdcpov), TEpt SuKaALoaVNS pov (TOU vTd- 
 yovros mpos Tov Ilarépa), rept Kpicews Tod dpxovTus ToD KOTpoVv 
 sovrov; and that the triple dr: determines the substance and ground 
 of the triple @Xeyyos. Of the first éXeyxos however his exposition 
 is very narrow. “The Paraclete will convince the world of its sin, 
 so far as it does not believe in Christ: that is, the world will be 
 brought by the Holy Spirit to the consciousness that its unbelief 
 is sin, is wrong; so that it will give up the delusion spoken of in 
 v. 2.—The Paraclete finds the world unbelieving,—ov micrevoverr, 
 —and attacks this unbelief as a sin, which the world does not 
 deem it.” 
 
 Here, where we require a spiritual eye for truth, Olshausen is far 
 superior. “In the first place the Spirit makes sin manifest, not 
 however in its outward characters,—in this respect the Law awakens 
 the knowledge of sin (Rom. iii. 20),—but in its inward deep root. 
 ~ Now this is nothing else than unbelief, which we may call the mother 
 of all sinful actions: but unbelief itself is, in its most glaring form, 
 unbelief in the Incarnate Christ. The inability of recognising this 
 purest manifestation of the Divinity implies utter blindness.” 
 
 In Stier’s Observations on our Lord’s Discourses, one of the most 
 precious books for the spiritual interpretation of the Gospels, the 
 deep meaning of this passage is brought out more fully than by any 
 other commentator. ‘‘Here we have the counterpart of the truth 
 enunciated in xiv. 17; and that previous declaration receives an 
 important limitation. The same world, which cannot receive the 
 Spirit of Truth, because it sees Him not, nor knows Hin, is yet to 
 discover that He is working upon it, speaking to it, in the first place 
 testifying against it. Hence its incapacity for receiving the truth is 
 
 oT 
 
 not to be regarded as absolute or unchangeable. The same Spirit of | 
 
 Truth, through whose coming in the first instance the broad separa- 
 tion between the world and the disciples, between unbelievers and 
 believers, is manifested and defined, is nevertheless striving at the 
 same time to remove this separation. For His coming and working 
 is the last stage in the Divine Economy of Grace, before the Day of 
 Judgement: Acts ii. 20. Here is still an escape for many others, 
 whom the Lord will call. The last, most powerful, most heart- 
 
NOTE Q. 367 
 
 piercing, most decisive call to salvation begins, no otherwise than 
 Christ’s and that of all the prophets, with Repent ye! When, by 
 the rejection of Christ, the last stage of unpardonable guilt, of 
 incurable sin, of inflexible hardness has been attained, and that 
 which is said in c. xv. 22-25 is accomplisht in its full sense,—this 
 however is far from being the case with all, as the sequel shows,— 
 then the work of the Spirit is to bear witness of sin, and to announce 
 the Judgement. For the day of the Holy Ghost,—-the third after 
 the economy of the Father and the Son, as is indicated in its type, 
 Exod. xix. 10, 11,—is the antitype of the last day, as well as the 
 preparation for it. When the sin of Israel and of Heathendom, 
 having filled its first measure, was visited, not by the fire of a 
 wrathful Judgement, but by the surpassingly gracious testimony of 
 the Spirit, with its fiery signs and its inward fervour, then began 
 that judgement of the nations unto peace, of which Isaiah speaks as 
 the purpose to be accomplisht among the Heathens (ii, 3, 4), and as 
 the beginning and end of Israel (iv. 3, 4). The saying, which is so 
 often misunderstood and perverted, that the history of the world is 
 the judgement of the world, is realized in this working and judge- 
 ment of the Spirit, this last preparation for the Judgement which 
 will reveal all things, and which is reserved for the Son, at His final 
 personal manifestation, as the Spirit has pointed to Him. Whatever 
 faith or unbelief the Spirit finds existing upon earth, He does not 
 leave just as it is, but trains it up and purges it, subjects it to His 
 trials, to the end that faith may be perfected in knowledge and 
 
 life, or, if it shrink from this, may be brought to shame,—and that 
 
 unbelief may ripen for the Judgement through the total blasphemy 
 and rejection of the Spirit, or may allow itself to be subdued to 
 repentance and obedience. The object of these progressive opera- 
 tions, which bring on the final Judgement in the great trial of the 
 world by the perfecting of sin or of righteousness, by the last con- 
 viction of both in their actuality, is clearly exprest at the close of 
 Scripture, in that Book which above all others must be termed the 
 Book of the Spirit, calling, alluring, judging man, previous to the 
 end. From these hints with regard to the scheme of the Bible, 
 which is no other than the scheme of the Divine Government and 
 ordering of the world, as already made manifest, we may gain a 
 deeper insight into the fitness of the dispensation, that the threefold 
 éXeyxos should belong to the coming of the Spirit. This testimony 
 
368 NOTE Q. 
 
 or conviction of the Spirit, which, while it is a typical or pre- 
 paratory punishment, and an actual judgement, is yet an acquittal of 
 all such as submit willingly to this judgement, is the only possible 
 mode of expressing the final sentence. *HAéyyecy is not equivalent 
 to paptupety in xv. 26; for witness is borne of that which is good 
 and right, concentrated in the words Tept éuov ; whereas conviction 
 is of that which is evil and false, by the revealing of sin, and the 
 overthrowing of false righteousness. But it should not be overlookt 
 that this eAéyxerv throughout is only intended to perfect that 
 paptupetv, and to complete its victory,—according to the deepest 
 sense of the prophecy cited in Matt. xii. 20,—that the Spirit is the 
 last gift of God’s grace to the world, to the end that the world,—or 
 at least every one in it who will,—may be saved. He who peni- 
 tently confesses, J am guilty, is acquitted. For the Spirit does not 
 merely convince of sin and of judgement, as we should have supposed 
 and expected that these two things are immediately connected with 
 each other, and that there is nothing else to come between them ; 
 but in the very centre of His revelation He convinces us of the 
 righteousness of Christ, which he who has lived hitherto in unbelief, 
 if he will now believe, may and shall lay hold on. 
 
 “Thus it is not merely as defensor causae,—whose office is éAé-y xetv 
 Tovs avtiAéyovras, as Grotius says,—in behalf of Christ and those 
 who are already His, and for the condemnation of all others, that 
 the Spirit bears witness so convincingly, but in order that He may 
 absolve, convert, and comfort, those who will give heed to His 
 reproof. The office of reproving is a necessary preliminary to 
 that of comforting’ Hence the Paraclete is not here discharging an 
 alien office, until He assumes His own of comforting and preaching 
 grace, as Luther says: but the €Aeyyos, both as anterior to the 
 paptupia, and as involved in it, belongs in its last and fullest sense 
 to Him alone. In a certain sense doubtless it is true, that whatever 
 reproves of sin belongs to the Law: but inasmuch as in the Spirit 
 God speaks through His glorified Son for the first time from 
 heaven itself, from the heavenly Zion of His redeeming Grace, the 
 words of the Spirit are at the same time the fulfilment of the Law; 
 for which that delivered on Sinai was only the type and preparation : 
 Hebr. xii. 18-25. It is an erroneous limitation to say that the Holy 
 Spirit by the Law reproves everything as sin, that is not faith ; for 
 it is only the Gospel that speaks of faith with this reproof of the 
 
NOTE Q. 369 
 
 want of it. On the contrary we shall see that the reproof of the 
 Spirit superinduces something quite new and different upon the first 
 Law, strictly so called,—and that His conviction of sin needs only to 
 be received and truly understood, to make manifest that in itself it 
 is a conviction of the righteousness of grace for faith, and thus truly 
 an operation of the Comforter. 
 
 “By the three momentous words, dpaptia, duxarootvyn, Kpiors, 
 our Lord sets forth the three main stages of the Truth, and of its 
 great progressive work. The world has no correct and complete 
 knowledge of what Sin is, or Righteousness, or Judgement, until the 
 Holy Spirit has told it. It will boast indeed—of its initial, super- 
 ficial knowledge thereof ; for where can a man be found, who knows 
 nothing of these things ?—but, in persisting that this is the whole 
 truth, it turns the beginning of the Truth into a contradiction to its 
 end, intoadelusion and falsehood. To a full, a final understanding of 
 these three words, current as they are in all the world, and extant in 
 every conscience,—so that the Holy Spirit everywhere finds a founda- 
 tion, but one which He Himself must set right,—nobody can be 
 brought experientially through any human power or wisdom, nor 
 through any letter of the Word, through any outward event of life, 
 even though it were a word of Christ or of His Apostles, or the 
 works of Christ carried on in undeniable facts and historical wonders 
 since the day of Pentecost. This can only be done by the Spirit, 
 and that too as the Spirit, working, as ever, by means of words and 
 events, but only so far as He acts inwardly on the heart and the 
 conscience. Therefore all those are greatly mistaken, and have a 
 mere superficial understanding of this passage, who talk here about 
 certain outward events, whereby the Spirit convinced and refuted 
 the world, that is, Israel. O no! His €Xeyyos stretches more 
 widely, and continues unto the end of days, as far and as long as 
 there is a kdopos to be convinced. He does indeed make use of the 
 continual testimony of the Word, as well as of ever renewed facts ; 
 but it is only by His inward speech and testimony that He produces 
 conviction. 
 
 “Est autem vis non coactiva sed convictiva,’ says Lampe, entering 
 at first on a right track, which recognises the region left in this 
 eAeyxos to the freewill of man: he even adds, ‘Non agit tanquam 
 cum stipite, sed tanquam cum creatura rationali, persuadendo,’ Now, 
 
 if the Holy Spirit Himself at last only does this, even His final 
 2A 
 
370 NOTE Q. 
 
 grace must be resistible, as well as irresistible. Irresistible, in that 
 all, whether they will or no, shall and must at last be really con- 
 vinced of God’s truth : but whether they will then submit and obey, 
 and turn to the truth from their lie, that they may be saved, or not, 
 rests with them. And terrible, blasphemous is the expression of the 
 doctrine of predestination, when the same Lampe writes concerning 
 the difference between those who obey and resist, ‘ Diversitatis 
 hujus causa non est in hominibus, sed in ipsa Spiritus operatione, 
 quae cum fiat secundum aeternum Dei decretum, cum minori 
 evidentia et efficacia in reprobis quam electis agit.’ Where is there 
 a syllable about this minor evidentia et efficacia in the éAeyxos, 
 which is the same for the whole world? Thus will an erroneous 
 preconceived opinion pervert the clearest words, which set it right. 
 
 “Baumgarten Crusius is right, when, with Augustin, Chrysostom, 
 Luther, he maintains that drs in all the three cases indicates the 
 object of the testimony of the Spirit. “Or: gives us the substance of 
 the dpapria, duxacoatvy, picts, tells us what sin, righteousness, and 
 judgement, our Lord meant. 
 
 “ Thus, firstly, the specific sin which our Lord meant, was that of 
 unbelief, as in xv. 22, 24, x. 38. This is not a mere errour here, any 
 more than in viii. 46, but the consummation and ground, the fruit 
 and kernel, the very essence of all sin of the corrupt will. As Jesus 
 had not reproved the transgression of the commandments, which 
 was the work of Moses and the prophets in earlier times, but 
 unbelief in Himself, the Spirit, who came in his place, continues 
 and completes this His work. In carrying it on He proceeds from 
 the testimony already extant against sin in the Law and the con- 
 science, both among the Jews and the Heathens, confirming it, or, 
 in case of need, awakening it; but His reproof was of a totally 
 different kind. If 67. is explanatory, the interpretation adopted by 
 Lampe is erroneous, according to which apaprtia in v. 8 means, ‘non 
 hoc vel illud peccatum, sed universum peccati statum, reatum,’ and 
 who then says that the particular ‘ peccatum incredulitatis—pro 
 exemplo tantum habendum, tanquam unum ex mille.” How can 
 scholars, who at other times give proof of their Christian experience 
 and of their knowledge of Scripture, deal thus mechanically with 
 the profoundest words of Scripture? Was it necessary that the 
 Spirit should come into the world to reprove sin generally? Can 
 this then be our Lord’s meaning even in v. 8? Yet He will reprove 
 
 ae 
 
NOTE Q. ot 
 
 all sin in the fullest sense, and so as to carry the most piercing 
 conviction ; He will lay bare its root, and manifest it by its fruits. 
 The Spirit of Christ, after the dispensation of the Law, takes up the 
 work again, where since Genesis vi. 3 it had been relinquisht. He 
 as it were begins anew to strive with the world, but now for the 
 first time penetrating into the innermost depths of sin, which had 
 been made manifest by the rejection of the Incarnate Son of God. 
 From the very first the root of all human sin, the Fall of Adam and 
 Eve inclusive, was nothing else than unbelief in God: 1 Pet. iii. 20. 
 Hebr. iii. 19. In like manner, during the continuance, increase, and 
 growth of sin, a more hardened unbelief became its consequence and 
 fruit. We may say, both that man sins from the first and contin- 
 ually, because He did not believe the first truth of God, and that he 
 does not believe his last truth, because he continues and is resolved 
 to continue in sin. The consummation of full-grown sin, in which 
 its ground must needs be discernible, the hatred of God, as was seen 
 primarily in the Jews, and as appears, alas! down to this day in 
 the world, even in Christendom, is the unbelief in Christ. This is 
 its penultimate stage, wherein sin, when we are thus convinced of it, 
 may and is to be overcome through the grace of Him who rose from 
 the dead. The last stage is that incurred by the wilful, blasphemous 
 rejection of the Holy Ghost. In truth and verity, however boldly 
 the world may deny it, the fact is, and shall be made inwardly 
 manifest to man, whether he will confess it or no, that his unbelief 
 is a matter of the corrupt will, the result of a will so corrupt, that it 
 will not let its sin be taken away by the Lamb of God. Although 
 the favorite proposition of the deceiver,—that faith is not a matter of 
 tlie will, and consequently that we are not accountable for it, nor can 
 it decide our doom,—may be continually reasserted, the Holy Ghost 
 reproves the world of lies, when it pretends that its unbelief is 
 merely honest doubt. That is to say, in the first instance it may 
 really arise, though not wholly and solely, from thence, and thus 
 may be mixt up with it and partially excused thereby : but, when 
 the Holy Ghost drawing nigh to us bears witness of Christ, then He 
 will reprove unbelief as obstinate, abiding sin. 
 
 “ At the same time it is plain that, by reason of the dpapria 
 of unbelief, all previous sin and transgression, which, having been 
 reproved by the Law, was placed by Grace under the zrdpeous, 
 Rom. iii. 25,—continues upon the guilty head, and, being summed 
 
372 NOTE Q. 
 
 up and fixt in unbelief, falls upon it. Thus our Lord says (viil. 
 24), éav yap pay murtednte Ste eyo cif, amoGaveia Ge ev Tats 
 dpaptiats. The world continues to sin, because it does not believe: 
 that is presupposed: hence this passage declares that this is its 
 abiding sin, whereby all others are retained, that it will not 
 believe. Thus it further becomes manifest, as a preparation for the 
 next proposition, that all denial and concealment of sin in those who 
 ~ do not believe in Christ, can only be a delusion and pretense, not 
 nnmixt with audacity: all assumed righteousness becomes sin, and 
 is punisht as such, where there is unbelief. Many in these days 
 suppose that they believe, even so far as to become persecutors on 
 this supposition ; but where sin continues, it is a proof of unbelief 
 in the heart: and here the é€Xeyyos of the Holy Ghost proceeds 
 from the reproof of sin generally to the reproof of the unbelief in 
 which it lies. Observe, observe well : the Spirit does not make and 
 give faith in its origin, but demands it, and rebukes unbelief as sin. 
 Herein however is implied, if we understand and accept it, the 
 surpassing comfort in this rebuke, the absolution which is held out in 
 the condemnation itself. He who believes in Christ, is not judged, 
 has no more sin: therefore believe, if thou yet canst and wilt; 
 and thou art forthwith delivered. Christ is become thy Righteous- 
 ness; the power and right of Satan over thee are abolisht by Him. 
 This is the deep force of this passage, which Grotius interprets to 
 mean that the sin of the unbelieving Jews will become manifest : 
 ‘quum evenient omnia quae dixi de mittendo Spiritu,—(of which 
 the Jews knew nothing)—adparebit Me esse Prophetam secundum 
 regulam Dei.’” 
 
 I will end this Note with an extract from an interesting work by 
 Goeschel,—an author the main object of whose writings has been to 
 reconcile or to shew the accordance of the Hegelian Philosophy with 
 Christian Theology,—On Hegel and his Age. When speaking of the 
 manner in which Hegel had overcome the subjective character of the 
 systems of his immediate predecessors, by demonstrating the unity 
 and identity of the subjective with the objective, be remarks 
 (p. 108): “We may find an example of this in the highest of all 
 phenomena, that is, the appearance of God in man, as in the flesh. 
 This is adequate to that which it contains, and identical therewith: 
 consequently the contents, this is, the fulness of the Godhead, are 
 included in the phenomenon ; for the substance does not transcend 
 
NOTE Q. 373 
 i ee ree ee a ae Ok eee 
 the form more than this surpasses itself, and by negativing itself 
 preserves its continuity. Christian Theology expresses the same 
 truth, when it teaches us that the manifestation of God in man only 
 attained its completion in the death of the Son of Man. The 
 unbelief in the Deity of Christ, which is the sin of the world and of 
 this age, rests upon that unbelief, which characterized the Critical 
 and the Transcendental Idealistic Philosophy, in the identity of the 
 phenomenon with its contents, of the form with the substance, or 
 of the finite with the infinite; which last is indeed transcendent, 
 but for this very reason is only the more identical with the pheno- 
 menon.” Here we find an answer by anticipation to the fallacy 
 which lies at the bottom of Strausses Life of Christ, that the idea 
 can never have an adequate exponent. Goeschel’s work was pub- 
 lisht in 1832,—the first edition of Strausses in 1835,—justifying the 
 correctness of Goeschel’s assertion, that unbelief in Christ is still 
 the sin of the age. 
 
 Nore R: p. 70. 
 
 This point is finely treated by Donne in his 34th Sermon. “In 
 this capacity, as the Comforter, we must consider His action, arguet, 
 He shall reprove ; reprove, and yet comfort, nay, therefore comfort, 
 because reprove; and then the subject of his action, mundum, the 
 world, the whole world ; no part. left unreproved, yet no part left 
 without comfort ; and after that, what He reproves the world of,— 
 of sin, of righteousness, of judgement. Can there be comfort in 
 reproof for sin?—This seems strange ; and yet this must be done, 
 and done to our comfort; for this must be done cuin venerit, then 
 when the Holy Ghost, and He in that function, as the Comforter, zs 
 come, is present, is working. 
 
 “ Beloved, reproofs upon others without charity, rather to defame 
 them, than amend them,—reproofs upon thyself without shewing 
 mercy to thine own soul, diftidences and jealousies and suspicions 
 of God, either that He hated thee before thy sin, or hates thee 
 irremediably, irreconcilably, irrecoverably, irreparably for thy sin,— 
 these are reproofs ; but they are absente Spiritu, in the absence of 
 the Holy Ghost, before He comes, or when He is gone. When He 
 comes, and stays, He shall reprove, and reprove all the world, and all 
 
374 NOTE R. 
 
 the world of those errours, sin, righteousness, and judgement, and 
 those errours upon those evidences, Of sin, because they believe not in 
 Me, &c. But in all this proceeding He shall never divest the nature 
 of a Comforter: in that capacity He is sent ; in that He comes and 
 works.— 
 
 “For No man can say that Jesus is the Lord, but by the Holy 
 Ghost: and there is our first comfort, in knowing that Christ is God. 
 For He were—no Redeemer, He were a weak Saviour, an insufficient 
 Mediator, a silenced Advocate, and a Judge that might be misin- 
 formed, if He were not God. And though He were God, He might 
 be all these to my discomfort, if there were not a Holy Ghost to 
 make all these offices comfortable to me. To be a Redeemer, and 
 not a Saviour, is but to pay my debts, and leave me nothing to live 
 on. To be a Mediator, a person capable by His composition of two 
 natures to intercede between God and Man, and not to be my 
 Advocate, is but to be a good counsellor, but not of counsel with me. 
 To be a Judge of quick and dead, and to proceed out of outward 
 evidence, and not out of His bosom mercy, is but an acceleration of 
 my conviction : I were better lie in prison still, than appear at that 
 assize ; better lie in the dust of the grave for ever, than come to that 
 judgement. But as there is mens in anima,—and every man hath a 
 soul, but every man hath not a mind, that is, a consideration, an 
 actuation, an application of the faculties of the soul to particulars ; 
 so there is a Spiritus in Spiritu, a Holy Ghost in all the holy offices 
 of Christ, which offices, being in a great part directed upon the whole 
 world, are made comfortable to me, by being by this Holy Spirit 
 turned upon me, and appropriated to me : for so even that name of 
 Christ, which might most make me afraid, the name of Judge, 
 becomes a comfort to me. To this purpose does St Basil call the 
 Holy Ghost, Verbum Dei, quia Interpres Filvi: the Son of God is 
 the word of God, because He manifests the Father ; and the Holy 
 Ghost is the Word of God, because He applies the Son. Christ 
 comes with that loud proclamation, Hece auditum fecit! Behold the 
 Lord hath proclaimed it to the end of the world! cece Salvator! 
 and Lecce merces! Behold His salvation! Behold thy Reward! 
 This is His publication in the manifest ordinances of the Church : 
 and then the Holy Ghost whispers to thy soul, as thou standest in 
 the congregation, in that voice that He promises, Szbi/abo populum 
 meum,—TI will hiss, I will whisper to My people by soft and inward 
 
 ee ~ 
 
NOTE R. 315 
 
 inspirations. Christ came to tell us all, That to as many as received 
 Him He gave power to become the sons of God. The Holy Ghost 
 comes to tell thee, that thou art one of them.— 
 
 “ As the world is the whole frame of the world, God hath put into 
 it a reproof, a rebuke, lest it should seem eternal, which is a 
 sensible decay and age in the whole frame of the world and 
 every piece thereof; the seasons of the year irregular and distem- 
 pered, the sun fainter and languishing, men less in stature and | 
 shorter-lived. No addition, but only every year new sorts, new 
 species of worms and flies and sicknesses, which argue more and 
 more putrefaction, of which they are engendered. And the angels 
 of heaven, which did so familiarly converse with men in the 
 beginning of the world, though they may not be doubted to per- 
 form to us still their ministerial assistances, yet they seem so far 
 to have deserted this world, as that they do not appear to us, as 
 they did to those our fathers.—Lest the world—should glorify 
 itself, or flatter and abuse us with an opinion of eternity, we may 
 admit usefully—this observation to be true, that there is a reproof, 
 a rebuke borne in it, a sensible decay and mortality of the whole 
 world. But is this a reproof agreeable to our text? a reproof 
 that carries comfort with it? comfort to the world itself, that it is 
 not eternal? Truly it is,as St Paul has most pathetically exprest 
 it: The creature (that is, the world) 7s in an earnest expectation, the 
 creature waiteth, the whole creation groaneth and travaileth in pain. 
 Therefore the creature, that is, the world, receives a perfect com- 
 fort in being delivered at last, and an inchoative comfort in 
 knowing now that it shall be delivered. From what? From sub- 
 jection to vanity, from the bondage of corruption, that, whereas the 
 world is now subject to mutability and corruption, at the resur- 
 rection it shall no longer be so; but in that measure and in 
 that degree which it is capable of, z¢ shall enter into the glorious 
 liberty of the children of God; that is, be as free from corruption 
 or change in that state wherein it shall be glorified, as the saints 
 shall be in the glory of their state: for the light of the moon shall be 
 as the light of the sun; and the light of the sun shall be sevenfold; 
 and there shall be new heavens and new earth; which is a state that 
 this world could not attain to, if it were eternally to last in that 
 condition in which it is now, a condition subject to vanity, impo- 
 tency, corruption: and therefore there is a comfort in this reproof, 
 
376 NOTE R. 
 
 SS eS ee 
 
 even to this world, that it is not eternal: this world is the happier 
 for that. 
 
 “ Ag the world, in a second sense, signifies all the men of the world, 
 —there is a reproof borne in every man, which reproof is an uncon- 
 trollable sense, and an irresistible remorse and chiding of himself 
 inwardly, when he is about to sin, and a horrour of the majesty of 
 God, whom, when he is alone, he is forced, and forced by himself, 
 to fear and to believe; though he would fain make the world 
 believe that he did not believe in God, but lived at peace, and 
 subsisted of himself, without being beholden to God.—Every man 
 has this reproof borne in him, that he doth ill, that he offends a 
 God, that he breaks a law, when he sins. And this reproof is a 
 reproof within our text; for it has this comfort with it, that how- 
 soever some men labour to overcome the natural tenderness of the 
 conscience, and so triumph over their own ruin, and rejoice when 
 they can sleep and wake again without any noise in their con- 
 science, or sense of sin, yet in truth this candle cannot be blown 
 out, this remorse cannot be overcome. But were it not a greater 
 comfort to me if I could overcome it? No: for, though this 
 remorse—be not grace, yet this remorse, which is the natural 
 reproof of the soul, is that that grace works upon. Grace doth not 
 ordinarily work upon the stiffness of the soul, upon the silence, 
 upon the frowardness, upon the averseness of the soul; but when 
 the soul is suppled and mellowed, and feels this reproof, this 
 remorse in itself, that reproof, that remorse becomes as the mat- 
 ter, and grace enters as the form; that becomes the body, and grace 
 becomes the soul’: and that is the comfort of this natural reproof 
 of the world, that is, of every man, first, that it will not be 
 quencht in itself, and then, that ordinarily it induces a nobler 
 light than itself, which is, effectual and true repentance. 
 
 “ As the world, in a third sense, signifies only the wicked world, 
 —that world, the world of the wicked, suffer many reproofs, 
 many rebukes in their hearts, which they will not discover, because 
 they envy God that glory—Certainly Herod would have been 
 more affected, if he had thought that we should have known how 
 his pride was punisht with those sudden worms, than with the 
 punishment itself. This is a self-reproof : even in this, though he 
 will not suffer it to break out to the edification of others, there is — 
 some kind of chiding himself for something misdone. But is there — 
 
NOTE R. 377 
 
 any comfort in this *reproof ?—I can hardly speak comfortably of 
 such a man, after he is dead, that dies in such a disaffection, loth 
 that God should receive glory, or His servants edification, by these 
 judgements. But even with such a man, if I assisted at his death- 
 bed, I would proceed with a hope to infuse comfort even from that 
 disaffection of his. As long as I saw in him any acknowledgement 
 (though a negligent, nay, though a malignant, a despiteful acknow- 
 ledgement) of God, as long as I found him loth that God should 
 receive glory, even from that lothness, from that reproof, from 
 that acknowledgement that there is a God to whom glory is due, I 
 would hope to draw him to glorify that God before his last gasp. 
 My zeal should last as long as his wife’s officiousness, or his 
 children’s or friends or servants obsequiousness, or the solicitude 
 of his physicians should: as long as there were breath, they would 
 minister some help; as long as there were any sense of God, | 
 would hope to do some good. And so-much comfort may arise 
 even out of this reproof of the world, as the world is only the 
 wicked world. 
 
 “In the last sense, the world signifies the saints, the elect, the 
 good men of the world.—And this world, that is, the godliest of this 
 world, have many reproofs, many corrections upon them ; that out- 
 wardly they are the prey of the wicked, and inwardly have that 
 stimulum carnis, which is the devil's solicitor ; and round about 
 them they see nothing but profanation of His word, misemploymeut 
 of His works, His creatures, misconstructions of His actions, His 
 judgements, blasphemy of His name, negligence and undervaluation 
 of His sacraments, violations of His sabbaths and holy convoca- 
 tions.— 
 
 “This then is the reproof of the world, that is, of the saints of 
 God in the world, that, though I wow’d rather be a doorkeeper in the 
 house of my God, I must dwell in the tents of wickedness ; that, though 
 my zeal consume me because my enemies have forgotten Thy words, 
 I must stay amongst them that have forgotten Thy words. But this 
 and all other reproofs that arise in the godly,—have this comfort in 
 them, that these faults that I endure in others, God hath either 
 pardoned me, or kept from me; and that, though this world be 
 wicked, yet, when I shall come to the next world, I shall find Noah, 
 that had been drunk, and Lot, that had been incestuous, and Moses, 
 that murmured at God’s proceedings, and Job, and Jeremy, and 
 
378 NOTE R. 
 
 Jonas, impatient, even to imprecations against themselves,—Christ's 
 own disciples ambitious of worldly preferment, His apostles for- 
 saking Him, His great apostle forswearing Him, and Mary Magdalen, 
 that had been I know not what sinner, and David, that had been all. 
 I leave none so ill in this world, but I may carry one that was, or 
 find some that had been, as ill as they in heaven: and that blood of 
 Jesus Christ, which had brought them thither, is offered to them 
 that are here, who may be successors in their repentance, as they are 
 in their sins.” 
 
 Note S: p. 84. 
 
 The vulgarminded in all ages have been incapable of conceiving 
 that a man can be actuated by any but personal feelings and motives. 
 In fact this is the essential difference between the vulgar and the 
 noble mind, that the latter is moved and stirred by that which, 
 being out of himself, is not contemplated with any reference to 
 personal advantage or gratification. Even opinions and doctrines, 
 when they startle people out of the torpour of custom and tradition, 
 are mostly ascribed to rivalry, or ostentation, or some other mode 
 of vanity, by those who know not what it is to love Truth, nor how 
 joyfully the lover of Truth will encounter all difficulties, and offer 
 up every sacrifice, for the sake of his love. The slanders which 
 ascribe the origin of the Reformation to Luther’s jealousy of the 
 Dominicans, or other evil passions, though their falsehood is palpable, 
 and has been conclusively exposed over and over again, are still 
 circulated busily by religious and literary pettifoggers at this day : 
 and if we think of the most eminent men of our own times, we shall 
 find that few of them have escaped being assailed with similar 
 imputations. In a congenial spirit it is asserted by Dionysius, and 
 has been repeated by sundry minute critics since, that Plato’s expul- 
 sion of Homer and of other poets from his ideal Republic arose out 
 of jealousy. On the other hand this paradox has been summarily 
 condemned by many, who have never taken the trouble of enquiring 
 how so wise a man came to entertain what they deem so flagrant an 
 absurdity. Yet a thoughtful reader would not find it easy to 
 answer the arguments adduced in the third and tenth books of the 
 Republic, in proof of the mischief which the poetry most popular 
 
 ee 
 
NOTE 8. 379 
 
 among the Greeks would have efiected in Plato’s ideal common- 
 wealth, or to shew how he, from his point of view, could have come 
 to any different conclusion. With the fullest conviction of the 
 inestimable benefits which Poetry, amid the conflict and whirlpool 
 of the passions, and along with the tendency of property and of labour, 
 unless counteracted by higher incentives, to degrade and embase 
 man, has wrought, and is fitted, when a true poet strikes the epic or 
 dramatic strain, to work, we can readily understand how, among the 
 early Quakers and the Moravians, or any other community which 
 tries practically to fulfill the conditions of a spiritual life, Poetry 
 will find little matter, except for hymns and songs of praise ; 
 and to these Plato gives his sanction, where he lays down 6re 
 dgov povov Vuvovs Qeois Kal eyKdpa Tots dyabois rapadextéov 
 eis 7éAtv. In fact the very characters, the passions, the struggles, 
 which have always formed the chief elements of dramatic interest, 
 are alien from such a community; and where the realities are 
 wholly wanting, and, instead of awakening sympathy and admira- 
 tion, would be cast out, a poet will hardly be led to delineate them, 
 and would find no favour if he did. Nor would the purificatory 
 powers of terrour and pity be of use, where the vices which need 
 such correctives are not to be found. In like manner, if we lift our 
 contemplations to the angels in heaven, we can only conceive of 
 them as singing the praises of their Maker, and telling of His 
 wondrous works ; not as taking pleasure in the representations of 
 those mixt characters, which are the main theme of the drama, 
 representations which often throw a halo of glory around things 
 morally reprehensible, and which are the very works condemned for 
 this reason by Plato, as delusive and perversive of the moral sense. 
 Thus Plato’s views on Poetry seem to be an instance of those 
 marvellous anticipations of a higher order of things, which occur 
 here and there in his works, anticipations which are necessarily 
 imperfect, and may easily become distorted, from their incongruity 
 with the world around him, and from the aptness of opposition to 
 run into extremes. A similar apology might be offered for his 
 notions with regard to Property, which began to be realized when 
 the first disciples had all things common. Nay, even for those on 
 Marriage, though here the incompatibility with the present condition 
 of man is still wider and more glaring, it may be pleaded that ¢n the re- 
 surrection, as we are told, they neither marry nor are given in marriage. 
 
380 NOTE 8. 
 
 In Schelling’s last Lecture On the Method of Academical Study, 
 Plato’s condemnation of poetry, is explained and vindicated in a 
 somewhat similar manner, as resulting from the strong antithesis 
 between poetry and philosophy among the Greeks. “It is essential 
 that we should look at the specific point of view from which Plato 
 pronounces his verdict upon poets. For if any philosopher ever 
 observed the distinctions incident to different points of view, it was 
 he: and unless we take this into account, it is impossible, as in all 
 other places, so especially in this, to comprehend his meaning, which 
 is ever full of references and allusions, or to reconcile the contradic- 
 tions in his works with regard to the self-same object. We must 
 begin with recognising that all deep philosophy, and especially that 
 of Plato, is to be regarded as the direct antithesis in the cultivation 
 of the Greeks, not merely to the sensual conceptions of their religion, 
 but also to the objective and thoroughly real forms of their polities. 
 Now whether in a perfectly ideal and, as it were, spiritual common- 
 wealth, such as Plato’s, poetry might be dealt with in a different 
 manner, and whether the restrictions which he imposes upon it is, or 
 is not necessary, are questions which we cannot here discuss. The 
 antithesis of all the public forms of life to philosophy could not but 
 produce a like opposition in philosophy to them, of which Plato is 
 neither the only, nor the first instance. From the time of Pytha- 
 goras, and still further back, down to Plato, Philosophy is conscious 
 of being an exotic plant on the Greek soil ; a consciousness which 
 found vent in the general impulse whereby such as had been 
 initiated into higher doctrines, either by the wisdom of earlier 
 philosophers, or by the mysteries, were led to the mother-country of 
 ideas, the East. But even apart from the consideration that the 
 opposition was thus far merely historical, not philosophical, and 
 allowing it to have been the latter, what is Plato’s rejection of poetry, 
 compared with his expressions in other works in praise of enthusi- 
 astic poetry, except a polemical attack upon poetical realism, an 
 anticipation of the direction which the mind of man, and poetry 
 especially, was in after-ages to take? Least of all can we assume 
 that his judgement is to have weight as against Christian poetry, 
 
 which on the whole bears the character of the infinite, no less — 
 
 decidedly than ancieut’poetry bears that of the finite. Our being 
 able to determine the limits of the latter more precisely than Plato 
 could, who did not know its antithesis,—our being able to rise 
 
NOTE 8. 38 | 
 
 hereby to a more comprehensive idea and construction of poetry, and 
 to regard what he deemed utterly reprehensible in the poetry of his 
 age, as merely the limitation which it received from the principle of 
 Beauty,—we owe to the experience of subsequent ages, seeing the 
 fulfilment of that which Plato prophetically felt the want of. The 
 Christian religion, and the bent of man’s mind toward the spiritual 
 world,—which bent could never gain its full satisfaction, nor even 
 the means of expressing itself, in ancient poetry,—has produced a 
 new kind of poetry and art, wherein it finds what it wants: and 
 hereby the conditions of a complete and purely objective view of art, 
 even of ancient art, are supplied.” 
 
 Norns nr 90: 
 
 In a body of young men, like that which is collected in our 
 Universities, comprising the flower and promise of the nation, 
 there will ever be found a proneness to overrate the worth of 
 intellectual power, and of those moral qualities which go to make 
 up energy of character ; and this exaggeration will be accompanied 
 by a depreciation of the humbler graces, of that which is retiring 
 and orderly and submissive. This proneness will not be universal ; 
 nor will it prevail among the majority even of the more intelligent 
 and studious. The chief part of these are wont to regard their 
 studies mainly as a preparation for professional and practical life, 
 according to the establisht order of things, deeming conformity to 
 that order a matter of course, and entertaining a sort of repugnance 
 to those who trangress it. Buta considerable portion of the more 
 genial and finer spirits, as well as the mass of the frothy and 
 turbulent,—Alcibiades as weli as Phidippides,—are apt to find 
 something uncongenial in that element of thought, in which their 
 fathers lived with ease and refreshment, and to feel stirrings within 
 them calling for something different, for something new. Now 
 these feelings may vent themselves very reprehensibly : they may 
 be unjust to that which is, and dreamy as to that which is to be: 
 but still they have a right of a certain kind on their side, what 
 Niebuhr calls Das [echt des Werdenden. For every generation 
 has its own appointed work, and is not to be content with 
 treading in the footsteps of its fathers, but has new forests to clear 
 
382 NOTE T. 
 
 away, new fields of thought to plough up and cultivate. At 
 times too, when custom and prescription have become torpid and 
 oppressive, the champions of truth and right, Aristides and Solon, 
 may stand in the same rank with Alcibiades and Phidippides. 
 Now these are the very minds on which what is genial and 
 energetic in the literature of the day acts the most powerfully : for 
 herein they seem to find a response to their own desires ; and thus, 
 while the mass of men are slowly and slightly moved by literature, 
 these are hurried away by it, and may have the fashion of their 
 minds, and of their future lives, determined in great measure by the 
 impulses of thought received in their youth. Hence is it of such 
 moment to the wellbeing of a nation, that what is genial and 
 energetic in its literature should be bound in close alliance with 
 highmindedness, and with depth of thought, and with practical 
 wisdom. 
 
 We whose entrance into intellectual life took place in the second 
 and third decad of this century, enjoyed a singular felicity in this 
 respect, in that the stimulators and trainers of our thoughts were 
 Wordsworth and Coleridge ; in whom practical judgment and moral 
 dignity and a sacred love of truth are so nobly wedded to the highest 
 intellectual power. By them the better part of us were preserved 
 from the noxious taint of Byron ; whose antagonism to establisht 
 opinions, and sentimental, self-ogling misanthropy, and lawless con- 
 ception of heroic ruffians, in whom one virtue was mixed up witha 
 thousand crimes, alledged to be redeemed and sanctified by reckless 
 passion, profanely called love, were sadly calculated to fascinate and 
 delude the class of minds I have been speaking of. About the 
 middle of the last century Rousseau was their European oracle. 
 Some twenty years later that peculiar complexion of thought and 
 feeling, which received its poetical representation and embodiment in 
 Werther and Goetz of Berlichingen, being itself drawn from the age, 
 was in such strong sympathy with it, that, by a not uncommon mis- 
 understanding, works designed to be works of art were supposed to 
 have an immediate practical purpose, and to be set up, not as im- 
 aginative pictures of humanity, but as lessons and models, with a 
 view to ethical instruction and to literal imitation, Utterly morbid 
 and corrupt as the condition of European society was in the years 
 which preceded the French Revolution, when all earnestness and 
 simplicity seemed to have passed away from life, and a gaudy, 
 
 a 
 
~ 
 
 NOTE T. 383 
 
 sugared crust lay trembling covering hollow depths of rottenness, 
 —while they who were wasting in voluptuous frivolity ever and 
 anon betrayed that they were conscious of their weakness and 
 worthlessness by heartless irony and self-mockery,—it is not sur- 
 prising that works like Schiller’s Robbers, expressing the bitterest 
 aversion to the whole order of the world, should have operated con- 
 tagiously, or that young men should have fancied that, if they took 
 to the highway, they should become Charles Moors. 
 
 At present, I believe, the writer to whom the same class of minds 
 pay their chief homage, and who does more than any other toward 
 shaping their views of life and society, is Mr Carlyle. Hence, as 
 well as from his being, I am informed, the favorite writer with the 
 most thoughtful and active intellects among the middle and lower 
 ranks, it may be termed a matter of national interest, that what is 
 sound and valuable in him should be disengaged from the errours 
 and exaggerations with which it is frequently combined. He him- 
 self has said indeed, and ingeniously enough, in one of his panegyrics 
 on Nature (Lectures on Heroes, p. 99), that ‘you take wheat to cast 
 into the earth’s bosom ; your wheat may be mixt with chaff, chopt 
 straw, barn sweepings, dust, and all imaginable rubbish ; no matter: 
 you cast it into the kind, just earth; she grows the wheat; the 
 whole rubbish she silently absorbs, shrouds it in, says nothing of the 
 rubbish : the yellow wheat is growing there; the good earth is 
 silent about all the rest, has silently turned all the rest to some 
 benefit too, and makes no complaint about it.” But clever as this is, 
 and though there is a portion of a grand truth in it, yet, as is often 
 the case in Mr Carlyle’s writings, oftener perhaps than in those of 
 any other author to whom so much living truth has been revealed, 
 the truth here is only a half or one-sided truth. For, without call- 
 ing in the Parable of the Sower, every ploughboy knows that 
 Nature does not perform the whole, nor even the chief part of 
 the work, in bringing forth wheat. Chaff, it is true, does not spring 
 up ; but weeds do; and there is no commoner proverb than that 7 
 weeds grow apace. Hence it isa dangerous fallacy to teach that it 
 matters not how much errour, how much falsehood you mix up with 
 your doctrine, provided there be certain particles of truth in it. 
 Nature does not reject weeds, even though they be. poisonous: 
 still less does man, except he be purified by godly discipline. If the 
 history of the world declares anything, it declares this,—this, and 
 
384 NOTE T. 
 
 er 
 
 that, if the same wheat be sown over and over in generation after 
 generation, it degenerates, and ere long will produce little beside 
 chaff. In fact one main theme of Mr Carlyle’s writings is the com- 
 plaint of this very transitoriness, this rapid decay and evanescence of 
 truth and reality, of its waning and dwindling into a mere form, a 
 formula, a sham, as he is fond of phrasing it. 
 
 In proclaiming and exposing this miserable weakness of our nature, 
 he has done good service in an age, when, while multitudes walk self- 
 complacently in the worn-out shoes of their forefathers, not a few 
 think they are grown into giants because they stalk totteringly along 
 upon logical stilts, thereby losing the touch of the earth, and all sym- 
 pathy with reality. So again has he done good service, in an age 
 when the means and incentives of loquacity are multiplied to such 
 excess, by proclaiming, even with a dinning reiteration, the para- 
 mount worth and the absolute indispensableness of truth, sincerity, 
 earnestness, to every kind of greatness, and that words, when they 
 do not spring from a living root in the heart, are fugitive as blossoms 
 pluckt from their stem, and can never turn into fruit. But when it 
 is asserted that these qualities are all in all, that truth,—subjective 
 truth, truth of character, sincerity, earnestness,—are not merely 
 essential elements in that which is good and great, but do of them- 
 selves and by themselves constitute goodness and greatness, it is 
 plain that the dismal power of evil in man and in the world, the 
 lawless tendencies of the will, and the necessity of law to organize 
 the tumultuous stirrings and heavings in man’s breast into a con- 
 sistent, orderly whole, must be left out of view : and then an admirer 
 of mere energy will readily fall into that abysmal errour, that Might 
 is Right. 
 
 Mr Carlyle indeed, in his wiser moments, knows far better than 
 this, and at times has given utterance to the opposite truth with his 
 peculiar force. He knows too how much mightier light, in its silent, 
 beneficent operations, is than lightning, notwithstanding the roar 
 that follows it. Still, through his craving for energy and intensity, 
 he has a constant hankering after that primary antitruth, which runs 
 as an undercurrent through his writings, determining his sympathies 
 and antipathies, and ever and anon shoots up and bursts forth ; for 
 instance, in his inordinate admiration of Mirabeau, and in the 
 general tone of his History of the French Revolution. Again, in his 
 Lectures on Heroes, though in them the truth often wrestles with its 
 
NOE, 385 
 
 opposite, it is not brought out with distinctness how the informing 
 idea alone can render the fermenting energies in man truly heroic, 
 and how the latter are without form and void until that idea vivifies 
 aud hallows them ; in a word, how the truly heroic idea is that of 
 Duty, animated by Love, and kindling into selfsacrifice ; and how 
 Law is the clearest, and for man in almost all cases the safest, ex- 
 ponent and form of Duty; so that the true hero should realize 
 Milton’s grand description of a king : “ Disciplined in the precepts 
 and the practice of temperance and sobriety, without the strong 
 drink of injurious and excessive desires, he should grow up to a 
 noble strength and perfection, with those his illustrious and sunny 
 locks, the laws, waving and curling about his godlike shoulders.” 
 
 Let us keep this normal idea before us; and then we shall be able 
 to make out when and how a hero may, for the sake of law, contend 
 against the laws. Whereas the doctrine, that strength, energy, earn- 
 estness, are the heroic principles in man, without due reference to 
 discipline, self-control], law, or objective truth, pampers a morbid 
 self-will and ostentation, and seems to the young to justify the very 
 extravagances, into which, from their buoyant ardour, and their in- 
 ability to perceive the fundamental grounds and structure, and the 
 mutual adaptation and interpenetration of the various elements that 
 have coalesced during centuries in the existing order of society, they 
 are so apt torun. On the other hand the idolatry of strength will 
 ever be accompanied by a disparagement, if not contempt, of that 
 which is calm and gentle and quiet, of those who walk steadily and 
 patiently and perseveringly along the measured path of duty. lt 
 exclaims with the fallen archangel, Jo be weak ¢s miserable, Doing 
 or suffering. Those fine lines in Schiller’s Wallenstein, where. 
 the Countess Tertsky is instigating her brother-in-law to desert 
 the Emperor,— 
 
 Necessity, impetuous remonstrant, 
 Who not with empty names, or shows of proxy, 
 Is served, who’ll have the thing and not the symbol, 
 Ever seeks out the greatest and the best, 
 And at the rudder places him, e’en though 
 She had been forced to take him from the rabble,— 
 She, this necessity, it was that placed thee 
 In this high office; it was she that gave thee 
 Thy letters patent of inauguration. 
 For to the uttermost Sip that they can, 
 B 
 
<86 NOTE T. 
 
 This race still help themselves at cheapest rate 
 With slavish souls, with puppets. At the approach 
 Of extreme peril, when a hollow image 
 
 Is found a hollow image, and no more, 
 
 Then falls the power into the mighty hands 
 
 Of nature, of the spirit giant-born, 
 
 Who listens only to himself, knows nothing 
 
 Of stipulations, duties, reverences, 
 
 And, like the emancipated force of fire, 
 Unmastered scorches, ere it reaches them, 
 Their fine-spun webs, their artificial policy.— 
 For, by the laws of spirit, in the right 
 
 Is every individual character 
 
 That acts in strict consistence with itself: 
 Self-contradiction is the only wrong ;— 
 
 these lines which are admirably appropriate when designed as stimu- 
 lants to an act of treason, are set up as enunciating the first prin- 
 ciples of heroic morality. In fact these lines, if we change a word 
 here and there,—for instance, writing, “when a hollow sham Is 
 found a hollow sham, and nothing more,”—might be taken for a 
 versification of some one or other of the passages to the same effect, 
 which are perpetually occurring in Mr Carlyle’s volumes. 
 
 As the best antidote to this whole theory, let me introduce the 
 following extract from the great teacher, by whom, as I have already 
 said, I was preserved, along with many of my contemporaries, from 
 a number of similar contagious delusions. In Appendix B to his 
 first Lay Sermon, Coleridge, in speaking of the will, writes thus: 
 “Tn its state of immanence or indwelling in reason and religion, the 
 will appears indifferently as wisdom or as love; two names of the 
 same power, the former more intelligential, the latter more spiritual, 
 the former more frequently. in the Old, the latter in the New Testa- 
 ment. Butin its utmost abstraction, and consequent state of reproba- 
 tion, the will becomes satanic pride and rebellious self-idolatry in the 
 relations of the spirit to itself, and remorseless despotism relatively 
 to others ; the more hopeless, as the more obdurate, by its subjuga- 
 tion of sensual impulses, by its superiority to toil and pain and 
 pleasure; in short, by the fearful resolve to find in itself alone the 
 one absolute motive of action, under which all other motives from 
 within and from without must be either subordinated or crusht. 
 This is the character which Milton has so philosophically as well as 
 
NOTE T. 387 
 
 sublimely embodied in the Satan of his Paradise Lost. Alas! too 
 often has it been embodied in real life. Too often has it given a 
 dark and savage grandeur to the historic page. And wherever it 
 has appeared, under whatever circumstances of time and country, 
 the same ingredients have gone to its composition ; and it has been 
 identified by the same attributes. Hope, in which there is no cheer- 
 fulness, steadfastness within and immovable resolve, with outward 
 restlessness and whirling activity, violence with guile, temerity with 
 cunning, and, as the result of all, interminableness of object with per- 
 fect indifference of means,—these are the qualities that have consti- 
 tuted the commanding genius; these are the marks that have 
 characterized the masters of mischief, the liberticides, and mighty 
 hunters of mankind, from Nimrod to Buonaparte. And from in- 
 attention to the possibility of such a character, as well as from 
 ignorance of its elements, even men of honest intentions too fre- 
 quently become fascinated. Nay, whole nations have been so far 
 duped by this want of insight and reflexion, as to regard with 
 palliative admiration, instead of wonder and abhorrence, the 
 Molochs of human nature, who are indebted for the larger portion 
 of their meteoric success to their total want of principle, and who 
 surpass the generality of their fellow-creatures in one act of courage 
 only, that of daring to say with their whole heart, Hvil, be thou my 
 good. All system so far is power: and a systematic criminal, self- 
 consistent and entire in wickedness, who entrenches villany within 
 villany, and barricadoes crime by crime, has removed a world of 
 obstacles by the mere decision that he will have no obstacles, but 
 those of force and brute matter.” 
 
 There is a like passage, containing several of the same illustrations, 
 and even the same words, in the sixteenth essay in the first volume 
 of the Friend, where the great philosopher further says, that “the 
 abandonment of all principle of right enables the soul to choose and 
 act upon a principle of wrong, and to subordinate to this one princi-: 
 ple all the various vices of human nature. For it is a mournful 
 truth, that, as devastation is incomparably an easier work than pro- 
 duction, so may all its means and instruments bé more easily 
 arranged into a scheme and system ; even as in a siege every build- 
 ing and garden, which the faithful governor must destroy, as im- 
 peding the defensive means of the garrison, or furnishing means of 
 offense to the besieger, occasions a wound in feelings which Virtue 
 
388 NOTE T. 
 
 herself has fostered: and Virtue, because it is virtue, loses perforce 
 part of her energy in the reluctance with which she proceeds toa 
 business so repugnant to her wishes, as a choice of evils.” Yet this 
 very reluctance would be stigmatized as a weakness, and the want 
 of it would be considered as a higher pitch of heroism, by the 
 Titanolaters. 
 
 In fact the whole theory is utterly fallacious. It is only in the 
 supreme, divine idea, that truth and power, justice and energy, right 
 and might, coincide. When the idea enters into the thick and 
 troubled atmosphere of humanity, it is always refracted, and splits ; 
 and one ray of it will attach itself to one object, another to another: 
 nor does the brilliancy of any one ray in any object on which it falls, 
 give us reason to expect a like brightness in the rest. No man 
 knows better than Mr Carlyle how injustice, selfishness, weakness, 
 and folly, are perpetually becoming lords of the ascendant, often for 
 long ages: so far is Nature from having any power to increase and 
 multiply and perpetuate the good committed to her keeping, and to 
 reject the evil. She does not do so even with regard to the vege- 
 table and lower animal world, much less, yea, very much less, with 
 regard toman. For there is a broad distinction here, which is often 
 lost sight of by such as reason concerning the higher part of the 
 creation, after analogies drawn from the lower parts. As evil is 
 primarily and essentially moral, so that the evil in the natural world 
 is only the shadow and reflexion of that in the spiritual, the power 
 of evil in the moral world has ever been incomparably greater and 
 wider and more destructive than in the natural. In fact it is a 
 totally different thing: and unless this difference be kept in view, 
 when we speak of Nature in connexion with moral good and evil, we 
 get entangled in dismal confusion. Of Nature thus understood, and 
 in reference to those who almost deify her, Coleridge once said to a 
 friend of mine, No/ Nature is not God; she is only the devil ina 
 straight waistcoat. 
 
 The whole body of opinions, against which I have been contend- 
 ing in this Note, is the offspring of that pantheistic spirit, which has 
 so infected literature during the last hundred years, and which 
 manifests itself, in a variety of its results, among such as would 
 shrink from its naked assertion. In Goethe, who of all men seems 
 to have had the intensest appetite for reality, this pantheistic spirit 
 subordinated itself to the worship of Beauty, or rather shaped itself 
 
NOTE T. 389 
 
 in the mould of Beauty, conceived in its broadest sense, as com- 
 prising the harmonious adjustment of parts in every order of being. 
 Hence his almost exclusive love of Greek literature and art, which 
 gained such sway over him during a considerable portion of his life ; 
 though, as his views widened, it enlarged itself to embrace all the 
 genuine forms in which a national imagination has found utterance. 
 Hence too his repugnance to all vehement characters, that is, to 
 those which are especially termed heroic, such as Coriolanus and 
 Luther, as transgressing the line of beauty ; because, when a grea’ 
 moral idea is bursting into life in an uncongenial world, its birth is 
 accompanied with pangs and throes, the difficulty of parturition in- 
 creasing in proportion as we rise in the scale of being ; and because 
 such an idea does not seek to clothe itself harmoniously in a drapery 
 of flesh and blood, like the idea of an artist, but feels bound to pro- 
 claim that, in a world where the sensuous is ever stifling the spiritual, 
 the sensuous must be cast away and trampled under foot, to the end 
 that the spiritual may stand out in its full, transcendent glory. In 
 other words, he who is fighting for life, and for what is infinitely 
 more precious to him, singlehanded, it may be, against a host, does 
 not think of putting himself in the graceful posture of a fencer. 
 
 On the other hand these vehement characters, so antipathetic to 
 Goethe, are those which his great English admirer picks out as his 
 peculiar favorites ; and his favour is scantily extended to any others. 
 For in him the love of strength, as it overrides the love of beauty in 
 his style, predominates also in determining his predilections ; and 
 though his style may not be altogether a gainer thereby, his favorites 
 are certainly of a nobler cast. Yet this too isa Pagan love, arising 
 out of the impulses and instincts of the natural man, and strangely 
 at variance with the order of the blessed in the Kingdom of Heaven. 
 In sooth what place can the chief part of the heroes, whom we are 
 called upon to worship, find in the Kingdom peopled by the poor in 
 spirit, the mourners, the meek, the hungerers and thirsters after 
 righteousness, the merciful, the pure in heart, and the peacemakers? 
 Where would Mahomet stand among these men? or Mirabeau? or 
 Danton? or Napoleon? Yet in this table we have the true correc- 
 tive and the true directory for hero-worship. At all events it can 
 never be right that we should be called upon to admire,—not to 
 speak of that profane word, to worship—men, all whose prominent 
 qualities Christianity condemns, men utterly destitute of the qualities 
 
390) | NOTE T. 
 
 i 
 
 on which Christianity has stampt its seal. Surely, even without 
 admitting that “self-contradiction is the only wrong,” consistency in 
 this respect would become, not only those who bow to the divine 
 authority of the Gospel, but those also who acknowledge it to be the 
 most perfect body of moral and spiritual truths ever uttered upon 
 earth. That it is so, few men of intelligence would dispute: and 
 one proof of its being so is, that the moral truths after which the 
 wise of this world strive and pant, and of which if they catch a 
 glimpse they cry e’'pyxa, and bless their genius, and spread out their 
 peacock’s tail to the sun, are common household words in the New 
 Testament. Thus, for instance, what Mr Carlyle says, often 
 powerfully and fascinatingly, but often illusively and delusively, 
 about the paramount and sole worth of sincerity and earnestness, 
 finds its truth and its limits in the Christian idea of faith, which 
 attains to its consummation as faith in the incarnate Son of God, 
 and, as such, is the victory that overcomes the world. 
 
 I have spoken thus much on Mr Carlyle’s writings, both on 
 account of the good which they are fitted to effect, and which they 
 do effect, which however would be far greater but for the errours 
 and exaggerations mixt up with the momentous truths contained 
 in them, and also because they are specially suited to act on an 
 important portion of the minds to whom my Sermons were imme- 
 diately addrest. But the idolatry of power is by no means confined 
 to him; and in other writers it appears unmitigated by the noble 
 moral spirit, which forms Mr Carlyle’s great attraction. In no 
 English work that I know of is it more painfully offensive than in 
 one of the most masterly of our age, that History of the War in the 
 Spanish Peninsula, which as a military history is said to be 
 unparalleled. In Coleridge’s Tubletalk that truly wise man is 
 represented as placing his hand on this blot. “I have been ex- 
 ceedingly imprest with the pernicious precedent of Napier’s History 
 of the Peninsular War. It isa specimen of the true French military 
 school: not a thought for the justice of the war ; not a consideration 
 of the damnable and damning iniquity of the French invasion. All 
 is lookt at as a mere game of exquisite skill; and the praise is 
 regularly awarded to the most successful player. How perfectly 
 ridiculous is the prostration of Napier’s mind, apparently a 
 powerful one, before the name of Buonaparte. I declare I 
 know no book more likely to undermine the national sense of 
 
NOTE T.- 391 
 
 right and wrong in matters of forein interference than this work 
 of Napier’s.” 
 
 Of the justice of this censure there cannot be a more striking 
 proof than the closing sentences of this able history. ‘“ War is 
 the condition of this world. From man to the smallest insect all 
 are at strife; and the glory of arms, which cannot be obtained 
 without the exercise of honour, fortitude, courage, obedience, 
 modesty, and temperance, excites the brave man’s patriotism, 
 and is a chastening corrective for the rich man’s pride. It is yet 
 no security for power. Napoleon, the greatest man of whom 
 history makes mention, Napoleon, the most wonderful commander, 
 the most sagacious politician, the most profound statesman, lost by 
 arms Poland, Germany, Italy, Portugal, Spain, and France. For- 
 tune, that name for the unknown combinations of infinite power, was 
 wanting to him; and without her aid the designs of man are as 
 bubbles on a troubled ocean.” ‘These words wind up the history of 
 a war, which, more visibly perhaps than any other, since that of the 
 Greeks against the Persian invaders, exemplifies the moral order and 
 government of the world, and shews how reckless ambition, insolence, 
 and crime, even when they seem to be irresistible, and almost 
 omnipotent, are all the while rushing headlong into destruction, and 
 how Justice and Conscience and the Moral Affections, though the 
 rulers of the earth send forth their armies to grind them to dust, 
 have an inextinguishable principle of life in them, which in time 
 arouses sympathy, and turns upon and destroys the destroyer. 
 There is something quite awful in the judicial blindness which has 
 here come upon a man gifted with such intellectual power. Having 
 beheld Satan as lightning fall from heaven, he says, I have investi- 
 gated the matter minutely, and have found out it was nothing but a 
 Jalling star; and that is nothing but an ignis fatuus. In one seuse 
 this illustrates the tendency of professional studies to narrow and 
 spell-bind the understanding, unless they are counteracted by a high . 
 moral sense, vindicating the freedom of the spirit, and proclaiming 
 that there is something holier and mightier in man and nature, than 
 the counters and tools of the intellect. But it is far more awful 
 that a historian, writing in this nineteenth century of Christianity, 
 should have been utterly unable to discern, what was so manifest 
 to the Father of History, that there is a divine retribution, a 
 Nemesis, striding through history, swaying its ebb and flow, com- 
 
392 NOTE T. 
 
 manding its tumultuous waves to rise and fall, and that, as the 
 early Greek dramatists saw so clearly, UBpus, ef toAA@Y trepTAH- 
 cOR pdrtav,—dkpotdtay <icavaPao’ dardtojov wpovoev eis 
 avy Kav. 
 
 Indeed a belief in some retributive justice displaying itself in the 
 affairs of men is so universal, as to seem almost like an instinct of 
 the conscience ; and perhaps there is no national literature in which 
 it has not exprest itself in one form or other. An example, admir- 
 able in its kind, is the popular story, in Grimm’s Collection, of the 
 Fisherman and his Wife, who, having wish after wish granted to 
 them, go on mounting higher and higher in their demands, until 
 they reach such a pitch of impious audacity, that all their gifts are 
 wrested from them, and they are driven back to their previous 
 miserable and ignominious abode, This story is said to have been 
 a great favorite with the peasantry of Northern Germany, when the 
 French Emperor was at the summit of his power; and they lookt 
 upon it as a prophecy of his fall. So much wiser were they than 
 Colonel Napier, whose powerful and laboriously cultivated intellect, 
 having refused to acknowledge that there is anything above or ona 
 level with the intellect, when it sees all its calculations baffled, its 
 certainties confounded, its logical fabric shattered to pieces, and its 
 almighty Dagon cast headless to the ground, is fain to end in an 
 Epicurean apotheosis of Chance and Luck; and, after gazing in- 
 tently on the catastrophe of the grandest series of wars in all history, 
 exclaims with the Clown in Alls Well that ends Well, “Hereisa 
 pur of Fortune’s, sir, or of Fortune’s cat.” Verily Fluellen is right: 
 “Fortune is an excéllent moral.” 
 
 Note U: p. 91. 
 
 The indispensableness of such a true, living idea of righteousness 
 to render the moral law with its precepts practically efficient is well 
 set forth by Baader, one of the profoundest among the philosophers 
 of Germany, in a dissertation on Kant’s Practical Reason ; and the 
 arguments which he uses to prove the inefficiency of Kant’s ethical 
 system, apply equally to that of the Stoics, to which Kant’s is 
 closely allied. ‘The consciousness that I ought to act so or so 
 compels me to acknowledge that I could so act if I would: for 
 
 Le 
 
NOTE U. 393 
 
 without this conviction I should not concede that I ought. But no 
 less clear is the conviction that I do not will so to act, that I will 
 to act otherwise. Now this opposite will, which wills an opposite 
 course of action, I am to deny, so far as I will it, by keeping in and 
 keeping down my will, which must be just as easy as—keeping in my 
 breath, or suicide. This denial of a life, which, though real, is 
 opposed to my inward better nature, and consequently diseased and 
 monstrous, for the sake of a better, healthy, and no less real life, 
 manifesting itself as such, does not involve any contradiction ; 
 inasmuch as the self-denial with regard to the one life obtains its 
 complement in the self-affirmation with regard to the other, in one 
 and the same living subject. On the other hand it seems to me not 
 only contradictory, but like a piece of ircny, to require of a living, 
 intelligent being, that he should give up that real life, of which alone 
 he knows anything, while he is openly told that he must not enter- 
 tain the slightest hope of attaining to any kind of information or 
 testimony or knowledge of the reality of another life, the affirmation 
 of which is nevertheless always implied in the denial of the former, 
 and while for the assurance of that affirmation he has nothing 
 whatever, except his own reflexion, or his own imagination. More 
 consistently, and in accordance with the nature of man, Religion 
 here takes the directly opposite line; and beginning with the 
 affirmation and assurance of another better life, she grounds 
 her demand, that we should deny its antagonist, entirely on this 
 affirmation, giving man a promise at the same time that, as he 
 advances in the evolution of this better life, which exactly keeps 
 pace with the involution of the worse, he will also acquire a clearer 
 conviction of the reality of the former, and even an insight into its 
 economy. Although in respect of this she directs man to the other 
 side of the grave, this is not to be understood as if she bad him turn 
 away to something that is not present, to something merely future, 
 but rather as implying that the inward moral life, which is con- 
 tinually present, will alone abide, when the cloud of our present 
 temporal life, which is now concealing it and preventing its full 
 manifestation, shall have past away. According to this view of that 
 self-denial, which moral philosophy as well as religion demand of us, 
 I assert without fear or limitation, that I consider every act of what 
 is called philosophical self-denial, which pretends that it can always 
 dispense wholly with the affirmation of an opposite life, as 
 
394 NOTE U. 
 
 ¢ 
 
 affectation and charlatanery, and that man may indeed repress some 
 particular expression of his will in this way, but cannot reform his 
 will, or change its character.” Philosophische Schrifien, 1. 19—21. 
 
 Norse V: p. 92. 
 
 In estimating the moral value of philosophical speculations, at 
 least in their bearing on the character of their authors, it is ever 
 necessary to compare them with that aspect of life, and that 
 condition of society, out of which they sprang, or by which at all 
 events they must have been greatly modified and determined. The 
 reader of the Republic must keep in mind that Plato lived at Athens 
 four centuries before the sacramental dignity of marriage was plainly 
 revealed to man. For, though that sanctity was involved as a germ 
 in its original institution, the blighting atmosphere of our fallen. 
 world had miserably checkt its development; and sexual love had 
 almost lost every higher element than sensual passion. Hence it 
 was not a debasement, but rather an elevation of the idea of the 
 union between the sexes, to lay down that its purpose was the 
 procreation of children to be brought up as worthy and dutiful 
 members of the State. Thus Plato is to be wholly acquitted of the 
 turpitude of those systems, which in modern times have rejected the 
 sanctifying light of Christianity, and have plunged back into the 
 sensual mire. 
 
 The sanctity of those affections, which spring out of our natural 
 relations, was indeed recognised by the Greeks. The conflict 
 between these affections and the various forms of law and moral 
 obligation, real or supposed, was one of the grandest themes of their 
 poetry. But it was not recognised with equal distinctness how 
 the man is to leave father and mother, and to cleave to his wife; 
 nor how the same superiority of the nuptial to every human tie is 
 to be equally binding on the woman. Nor, though their Poetry, 
 in its moments of highest inspiration, seemed to catch a distant 
 glimpse of the manner in which this conflict, like every other, is to 
 be healed and pacified by self-sacrifice, was a like intuition granted to 
 other men, until this primary truth was enunciated in the Divine 
 words, He who loses his life shall save it, and Every one that hath 
 forsaken houses, or brethren, or sisters, or father, or mother, or wife, or 
 
NOTE V. 395 
 
 children, for my name’s suke, shall receive a hundredfold. Tt is only 
 when we have been taught that there is something higher and holier 
 than human love, that we can discern how high and holy human 
 love also is, 
 
 Nore W: p. 99. 
 
 The rule proposed by Luecke, as cited above in p. 365-6, for de- 
 termining the bearing of the Comforter’s threefold conviction, is 
 chiefly serviceable with regard to the second. For there can be 
 little question of whose sin, or of whose judgement, He was to con- 
 vince the world; but the meaning of the tenth verse is more 
 ambiguous. As the word dixatoo%vy has diverse senses in the New 
 Testament, it has been interpreted diversely in this passage. Hence 
 it has been doubted whose righteousness was to be the object of the 
 Comforter’s conviction ; and, according to the view taken on this 
 point, it has been more or less difficult to trace the connexion be- 
 tween the latter part of the verse and the former. But if we follow 
 Luecke’s very reasonable suggestion, it becomes plain that the right- 
 eousness, of which the Comforter was to convince the world, was the 
 righteousness of Him who was going to the Father, and that His 
 going to the Father was to be a proof of that righteousness. This is 
 Chrysostom’s interpretation : only, as is so often the case, he takes it 
 somewhat superficially, looking no further than Christ’s own personal 
 righteousness, and paraphrasing Sukaoovvy by ore dXyrrov rape- 
 TxXOpHv Pidv, Kat TovTov TeKpypLov Td pds Tov Ilarépa wopever Gan. 
 ereton) yap att@ det tovro évexdAouv, btu ovdK eoriv éx Tov Oeod, 
 
 \ \ lal e x “12 ” \ r , or 
 Kal Oud TovTO dmapTwAdbgv adbrov éXeyov Kal rapdvopov, Pyoww, dre 
 
 X\ XN > / \ / 2) \ XN / > \ N 
 Kal TAYTHVY aVaipyoE THY TpOPacwy. Eb yap TO vopiCerGast Ene p21) 
 
 > > “a an a , ’ ¢ ' \ a 
 elvut Ek TOU Ocov TovTo Tapdvopoy Selkvcwy, GTav SelEn 7d Iveta 
 5] a > / \ > \ e > \ ‘2 5] a XN 7. 
 exet pe are Oovra, kat ov mpds Wpav, GAAG pévovTa eKel (TO yap 
 
 & lal A z an ” nN VSB! nN / 
 ovKEeTL DewpetTé pe TovTo eats SyAobvTis), TE épotot Aourdv; 
 Opa, 01a Svd ToUTwY GvatpovpEevnY Tv movypav troYyiav’ ove yap 
 TO onpeia Toveiv, GpapTwAod (o¥ yap SVvarat GpaptwrAds onpeta 
 Toveiv) ovTE TO Tapa Oe civar Suaravrds, duapTwror, More odKére 
 
 f f eo a ¢ / > oy 3 ” 3 ~ 
 divacbe Aéyerv, OTe odTOS GpapTwAds eri, OTL ovK ~oTLV ex TOD 
 
396 NOTE W. 
 
 Qcod. The same explanation is given in nearly the same words 
 by Theophylact. 
 
 Augustin, on the other hand, in his 143rd Sermon, regards the 
 Sixacocvvy, of which the Comforter is to convince the world, as our 
 imputed righteousness, the righteousness which the believer in 
 Christ receives from Him through faith. “Et si non manu tan- 
 gendo, sed corde creditur ad justitiam, recte de justitia nostra 
 mundus arguitur, qui non vult credere nisi quod videt. Ut autem 
 nos haberemus justitiam fidei, de qua mundus argueretur incredulus, 
 propterea Dominus ait, De justitia, guia ad Patrem vado, et jam non 
 videbitis Me. Tanquam diceret : Haec erit justitia vestra, ut credatis 
 in Me Mediatorem, quem resuscitatum ad Patrem isse certissime 
 habebitis, quamvis eum carnaliter non videatis, ut per ipsum re- 
 conciliati Deum spiritualiter videre possitis. Unde figuram Ecclesiae 
 cestanti mulieri, cum ei post resurrectionem ad pedes caderet, Volz 
 Me tungere, inquit: nondum enim ascendi ad Patrem. Quod mystice 
 dictum intelligitur. Noli Me per corporeum contactum carnaliter 
 credere: spiritualiter autem credes, id est, fide spirituali Me tanges, 
 cum ascendero ad Patrem. Quia beat? qui non vident, et credunt. Et 
 haec est justitia fidei, qua mundus carens, de nobis qui ea non care- 
 mus arguitur; quia justus ew fide vivit. Sive ergo quia in illo 
 resurgentes, et in illo ad Patrem venientis, invisibiliter et in 
 justificatione perficimur, sive quia non videntes et credentes ex 
 fide vivimus, quoniam justus ex fide vivit, propterea dixit, De 
 justitia, quia ad Patrem vado, et jam non videbitis Me.” This ex- 
 planation supplies that which is wanting in Chrysostom’s ; but, from 
 omitting the primary meaning of the passage, which Chrysostom had 
 seized, it cannot succeed in establishing more than an arbitrary con- 
 nexion between the two parts of the text, feebly supported by a 
 fanciful mystical exposition of our Lord’s words to Mary after the 
 resurrection. 
 
 In his 144th Sermon Augustin returns to this passage, and gives 
 an interpretation substantially the same, but rather more fully 
 workt out. “ Primo quaerendum est, si de peccato mundus arguitur, 
 cur et de justitia? Quis enim de justitia recte argui possit? An 
 de peccato quidem suo, de justitia vero Christi, mundus arguitur ? 
 Non video quid aliud possit intelligi ; quandoquidem, De peccuto, 
 inquit, guia non crediderunt in Me; de justitia vero, quia ad Patrem 
 zado. Illi non crediderunt; ipse ad Patrem vadit. Ilorum ergo 
 
NOTE W. 397 
 
 peccatum, ipsius autem justitia. Sed cur in eo solo voluit nominare 
 justitiam, quia vadit ad Patrem? Num non justitia est etiam quod 
 hue venit a Patre?—An quia misericordia est quod venit, ideo 
 justitia est quod vadit? ut et in nobis discamus impleri non posse 
 justitiam, si pigri fuerimus praerogare misericordiam, non quae 
 nostra sunt quaerentes, sed et quae aliornm. Quod cum monuisset 
 Apostolus,—deinde statim addidit: Stnguli quique hoe sentite in 
 vobis, quod et in Christo Jesu: qui, cum in forma Dei esset, non 
 rapinam arbitratus est esse aequalis Deo; sed semetipsum exinanivit, 
 Jormam servi accipiens, in similitudinem hominum factus ; et habitu 
 tnventus ut homo humiliavit se, factus obediens usque ad mortem, 
 mortem autem crucis. Haec est misericordia, qua venit a Patre. 
 Quae igitur justitia est, qua vadit ad Patrem? Sequitur, et dicit, 
 Propter quod et Deus eum exaltavit, et donavit ili nomen, quod est 
 super omne nomen, ut in nomine Jesu omne genu flectatur, coelestium, 
 terrestrium, et mnfernorum, et omnis lingua confiteatur, quia Dominus 
 Jesus Christus in gloria est Dei Patris. Haec est justitia, qua vadit 
 ad Patrem. Sed si solus vadit ad Patrem, quid nobis prodest ? 
 Utquid ab Spiritu Sancto de hac justitia mundus arguitur? Et 
 tamen, nisi solus iret ad Patrem, non alio loco diceret, Memo 
 ascendit in coelum, nist qui descendit de coelo, Filius hominis qui est 
 in coelo.—Quomodo ergo ille solus? An ideo solus, quia Christus 
 unus est cum omnibus membris suis, tanquam caput cum corpore 
 suo? Quae autem corpus ejus, nisi Ecclesia? Cum ergo nos 
 ceciderimus, et propter nos ipse descenderit, quid est, Vemo ascendit, 
 nisi qui descendit, nisi quia nemo ascendit, nisi unum cum eo factus, 
 et tanquam membrum compactus in ejus corpore qui descendit ?—Et 
 ideo nos non debemus ab illa justitia separatos putare, quam 
 Dominus ipse commemorat, dicens, De justitia, quia ad Patrem vado. 
 Cum Christo enim et nos resurreximus ; et nos cum capite nostro 
 Christo sum interim fide et spe: complebitur autem spes nostra in 
 ultima resurrectione mortuorum. Cum autem complebitur spes 
 nostra, tune complebitur etiam justificatio nostra.—Arguitur ergo 
 mundus de peccato in eis qui non credunt in Christum ; et de justitia 
 in eis qui resurgunt in membris Christi. Unde dictum est, Ut nos 
 simus Justitia Det in ipso. Si enim non in ipso, nullo modo justitia. 
 Si autem in ipso, totus nobiscum vadit ad Patrem, et haec implebitur 
 in nobis perfecta justitia.” 
 
 To this fine exposition the main objection is still, that, from the 
 
398 NOTE W. 
 
 Se ne ee NE eens 
 
 want of the primary link, its connexion with the text is not suffi- 
 ciently palpable. Hence Augustin himself is perplext to make out 
 where that connexion lies; and in his 95th Tractate on St J ohn he 
 modifies his explanation, referring Sicatortvy primarily to the 
 Apostles, as the representatives of the faithful. ‘“ Hic primo viden- 
 dum est, si recte quisque arguitur de peccato, quomodo recte argua- 
 tur et de justitia. Numquid enim, si arguendus est peccator 
 propterea quia peccator est, arguendum putabit quisquam et justum 
 propterea quia justus est? Absit.—Quo pacto igitur mundus 
 arguendus est de justitia, nisi de justitia credentium? Arguitur 
 itaque de peccato, quia in Christum non credit ; et arguitur de 
 justitia eorum qui. credunt. Ipsa quippe fidelium comparatio, 
 infidelium est vituperatio.—Quapropter mundus de peccato quidem 
 suo, de justitia vero arguitur aliena, sicut arguuntur de lumine 
 tenebrae: omnia enim quae arguuntur, ait Apostolus, lumine 
 manifestantur. Quantum enim malum sit eorum qui non credunt, 
 non solum per seipsum, verum etiam ex bono potest eorum apparere 
 qui credunt. Et quoniam ista vox infidelium esse consuevit, 
 Quomodo eredimus quod non videmus, ideo credentium justitiam sic 
 oportuit definiri, Guia ad Patrem vado, et gam non videbitis Me. 
 Beati enim qui non vident, et eredunt. Nam et qui viderunt Christum, 
 non in eo laudata est fides eorum, quia credebant quod videbant, id 
 est Filium hominis, sed quia credebant quod non videbant, id est 
 Filium Dei. Cum vero et ipsa forma servi subtracta eorum esset 
 aspectibus, tum vero ex omni parte impletum est, Justus ea fide vivit. 
 —Erit itaque, inquit, vestra justitia, qua mundus arguetur, guia vado 
 ad Patrem et jam'non videbitis Me: quoniam in eum quem non 
 videbitis creditis in Me ; et quando Me videbitis quod tunc ero, non 
 videbitis Me quod sum vobiscum modo ; non videbitis humilem, sed 
 excelsum: non videbitis mortalem, sed sempiternum :—et de hac 
 fide vestra, id est, justitia vestra, arguet Spiritus Sanctus incredulum 
 mundum.” 
 
 Tauler’s interpretation is still more unsatisfactory, as such. 
 “ Next the Holy Ghost will reprove our righteousness. Alas, mer- 
 ciful God, what a poor miserable thing our righteousness is in the 
 eyes of God! For St Augustin says, Woe and woe to all righteous- 
 ness, unless Almighty God judge it according to His compassion ! 
 for He has said by the Prophet Isaiah, Ad/ your righteousnesses are 
 as filthy rags—Many a man is 80 heartily pleased with his own 
 
NOTE W. 399 
 
 ways, that he will neither open his heart to God nor to man, and 
 takes special care not to let God into his soul. If our Lord comes to 
 him with His admonitions, directly or indirectly, he follows his own 
 course, and heeds them not. Such men are utterly untoward, both 
 to God Almighty and to all His creatures: but wherever the Holy 
 Ghost comes, He reproves men’s ways and lives. Wherever He is 
 in truth, man confesses his faults plainly, and learns to have calm- 
 ness, humbleness, and all things that belong to eternal life.” In 
 this interpretation the distinction between the Comforter’s first and 
 second work is almost lost: nor does it appear how the latter part 
 of the verse is connected with the former. 
 
 Nicolaus de Lyra is clear and sensible. “ De justitia (he says), s. 
 Christi: quam non acceptaverunt homines mundani. Quia ad 
 Patrem vado: per hoc enim quod Christus ad Patrem rediens 
 resurrexit, et ad coelum ascendit, declarata est justitia ejus, secun- 
 dum quod arguit Petrus, Act. ii. Jesum Nazarenum Virum appro- 
 batum a Deo. Sequitur: Hunc Jesum resuscitavit Deus, cujus omnes 
 nos testes sumus. Dextera ergo Dei exaltatus etc. Et hujus justitiae 
 Christi declaratio erat persecutorum ejus manifesta argutio vel con- 
 demnatio.” 
 
 By Luther, as might be expected, our text is regarded as express- 
 ing that doctrine, which he was especially appointed to set forth for 
 the later ages of the Church, as St Paul had been for the earlier, our 
 justification through Christ and in Christ, as the central truth of 
 Christianity. “These words too (he says) are a strange and won- 
 drous speech, and unintelligible in the ears of the world. Righteous- 
 ness, in the world, and according to all reason, means such a rule and 
 way of life as one lives conformably to laws and commandments, 
 whether ordained by Moses or the Emperor, by masters or parents; 
 and they are called righteous, who obey such commandments. This 
 right and righteousness are not rejected here or done away: for they 
 too are ordained by God ; and He wills that they should be observed 
 in the world,—for without them the government of the world cannot 
 stand,—so that wrong and crimes may be punisht, and again that 
 what is right and well done may be protected, honoured, and 
 rewarded. But how is such righteousness connected with the words 
 which Christ here speaks, that J go to the Father, and ye see Me no 
 more? Who ever heard that this can be called righteousness ? 
 
 How does this help to make people honest and obedient? Were 
 
400 NOTE W. 
 oe hee EE a A ls a 
 
 there not honest people before, especially among the Jews, and also 
 among the Heathens, who governed praiseworthily and well, de- 
 fended and upheld right, punisht evil, and so forth, before Christ 
 came or was known? and what does He more than this, since He 
 went up into heaven? He still lets lords and princes govern as 
 they themselves know and see fit, and the people be obedient to 
 them. But these words shew fully that Christ here is not speaking 
 of outward, worldly righteousness, such as prevails and is necessary 
 in this life, and such as Moses or the lawyers and philosophers teach 
 in their books, and men can do of their own ability. For, as in the 
 foregoing verse, He does not speak of such sins as the world calls 
 sins and punishes, but mounts above all these, nay, above that which 
 is good and well done in the eyes of the world, and sums up all in 
 this one thing, the not believing in Him ; so here too He speaks of 
 a very different righteousness (a righteousness that is to hold ground 
 before God), from that which the world recognises ; and He raises 
 it far and high above all life that can be lived upon earth, and 
 attaches it solely to Himself. So that both the sin which condemns 
 the world, with everything in it, consists solely in being without and 
 against Christ through unbelief ; and righteousness before God is to 
 stand solely in and upon Christ, that is, upon these words, that J go 
 to the Father, and ye see Me no more. 
 
 “ For it has been sufficiently shewn above, how all men lie under 
 sin and condemnation, with all their doings, even what may be good 
 and praiseworthy before the world, nay, done according to the Ten 
 Commandments. If this be true, where is righteousness? or 
 how shall one attain to it? Thus: Christ here says, Thos is 
 righteousness, that I go to the Father, and ye see Me no more. Here 
 must thou seek and find it; not in thyself, not upon earth, among 
 men, be they who or what they may. For Christians are to know of 
 no other righteousness, whereby they shall stand and be declared 
 righteous before God, receiving the forgiveness of their sins and 
 everlasting life, except this going of Christ to the Father : which is 
 nothing else than that He took our sins upon His shoulders, and 
 allowed Himself for their sake to be put to death upon the cross, to 
 be buried, and to go down into hell, but did not remain under 
 sin, nor in death and hell, but past through them by His 
 resurrection and ascension, and now reigns mightily over all crea- 
 tures at the right hand of the Father. Now He did not go thus to 
 
NOTE W. 401 
 
 the Father for His own sake ; for this would not have availed us ; 
 nor could this have been our righteousness. But as He came for our 
 sakes from heaven, and became our flesh and blood, so for our sakes 
 He went up again, after he had completed the victory over sin, death, 
 and hell, and entered into that government whereby He delivers us 
 from all these, and grants us forgiveness of sins, power and victory 
 over the devil and death, and rules in such manner that His king- 
 dom or rule is called, and is, righteousness: that is, sin and evil must 
 pass away therein from before God, and men become righteous before 
 God and well-pleasing to Him. 
 
 “This righteousness however is very secret and hidden, not only 
 from the word and the natural understanding, but also from the 
 saints. For it is not a thought, word, or work in ourselves, as the 
 sophists have dreamt concerning grace, that it is a thing infused into 
 our hearts; but it is without and above us, namely, the going of 
 Christ to the Father, that is, His suffering and resurrection and 
 ascension. Moreover this is placed beyond our senses and our eyes, 
 so that we cannot see and feel it, but can only lay hold on it through 
 faith in the word which is preacht of Him, that He Himself is our 
 righteousness, as St Paul says of Him, that He by God is made to us 
 wisdom and righteousness and sanctification and redemption, that we 
 may not glory in ourselves, but only in this our Lord, before God. 
 Verily this is a wonderful righteousness, that we are to be termed 
 righteous, or to have a righteousness, which is yet no work, no 
 thought, in short nothing in us, but entirely out of us in Christ, and 
 which yet becomes truly ours through His grace and gift, as wholly 
 our own as if it were acquired and earned by ourselves. This 
 language man’s understanding cannot make out, that is to be 
 called righteousness, when I neither do nor suffer anything, nay, 
 have no thought or sensation or feeling, and there is nothing in me 
 on account of which I become pleasing to God, but, passing out of 
 myself and of all men’s thoughts, works, and powers, I hold fast to 
 Christ, as He sits above at the right hand of God, without my even 
 seeing Him. Yet faith is to receive this, and to build thereupon, 
 and to comfort itself therewith in time of temptation, when the 
 devil and a man’s own conscience argue with him thus: Hark you! 
 what sort of a Christian are you? Where is your righteousness ? Do 
 you not see and feel that you are a sinner? How then will you abide 
 
 _ before God? In answer whereto he is to take his stand upon these 
 2¢ 
 
402 NOTE W. 
 
 Pe eens ene ee ee eS eS 
 
 words and say, J know very well that I, alas, have sinned, and that 
 there is no righteousness in me which can hold before God. IL must 
 not, nor will I seek it or know of tt in myself; for therewith I should 
 never be able to come into the presence of God. But here I am told 
 that Christ says, my righteousness is this, that He is gone to the Father, 
 and ascended into Heaven. There it is placed, where the devil must 
 needs let it remain: for he will not make Christ a sinner, or reprove or 
 find fault with his righteousness. If I am a sinner, and my life can- 
 not stand before God, and I find no righteousness in me, yet I huve 
 another treasure, which is my righteousness, and through which I may 
 boast and be bold, that is, this ascension of Christ to the Father, 
 which He has given and granted to me. What is wanting therein? or 
 what flaw can you find therein? Though we see and feel nothing of 
 it, yet He Himself thus describes and represents this righteousness, that 
 I am not to feel it, but to lay hold of it by faith in the word of Christ, 
 that ye see Me no more. What need should I have of faith, if I could 
 see this before me, or perceive and feel it in myself ? 
 
 “Therefore learn this saying well, that by means of it you may 
 draw a plain distinction between the righteousness which is called 
 Christ’s, and everything else that men call righteousness. For here 
 you are told that the righteousness of which Christ speaks, is not our 
 work or deed, but His going to the Father or ascension. Now it is 
 quite clear and palpable that the two are far and wide asunder. 
 Our work is not Christ; nor is His ascension our deed and work, 
 For what have I, or what has any man done toward His going to 
 the Father, that is, His suffering and dying and rising again and 
 sitting at the right hand of God? This righteousness lies not in my 
 obedience and good works, even those done according to the Ten 
 Commandments, much less in my own self-appointed worship and 
 human service, monkery, pilgrimages, private devotions, and the 
 like. So that, although a man understand not these words, what is 
 meant by going to the Father, yet he must hear and understand thus 
 much, that it is not and cannot be our work or deed, but is given to 
 Christ alone, and is attacht to His person. Hence you see how 
 shamefully we have hitherto gone astray and been deceived under 
 Popery, so that we knew not, nor were taught anything about such 
 righteousness, which lies in Christ and His going to the Father; 
 but the folks were turned away from Christ plump upon themselves; 
 and our hope and trust were placed on our own works. Nay, Christ 
 
NOTE W. 403 
 
 was made out to be a terrible Judge, whom we were to appease with 
 our works, and with the intercessions of the Virgin and the Saints ; 
 and we, with our penance or satisfaction, were to put off our sins, 
 and to earn righteousness. In such blindness and misery were we 
 all plunged, that we knew nothing of the comfort we were to find in 
 Christ, but, just like the Heathens, sought everything in ourselves, 
 and said, May God grant me life, that I may do penance for my sins, 
 These are the words of Turks, Jews, and papists: for here is 
 nothing of Christ and His ascension ; but everything is referred to 
 ourselves, and taught concerning our own amendment. 
 
 “True it is indeed, we are to amend and to live otherwise, to do 
 good and refrain from evil; but this mending and living will not 
 attain to and do that, which Christ’s going to the Father is to do, 
 namely, that we are to become righteous before God and blessed 
 thereby. Far too weak and puny to effect this are the lives and 
 works of all the Saints, and the powers of all mankind. For ail this 
 is nothing more than what is earthly and perishable, must cease 
 with us, and be left here below. Although our deeds and works, 
 when done according to God’s commandments by those who have 
 faith, are well pleasing to God, and He will reward them both 
 temporally and eternally, yet this will not avail to bring us to God, 
 and to give us such righteousness as shall save us from sin and 
 death. Here is no other stay, except only this ascension of Christ, 
 who is our chief Good and Inheritance, our Hope here, and our 
 everlasting righteousness.” 
 
 In this explanation the primary meaning of our Lord’s words 
 is past over, as is very frequently the case in Luther’s exposi- 
 tions of Scripture, which are mostly doctrinal and practical, rather 
 than critical and philological. Indeed the chief part of them were 
 originally delivered in the form of sermons or homilies or lectures ; 
 in which we naturally proceed at once, in ordinary cases, from the 
 primary, immediate sense of the text to that which applies to our 
 own and to all time. Besides, though Luther’s strong sense and 
 his familiarity with the Bible often enabled him to discern the truth, 
 by a kind of divination, even in difficult critical questions, he had 
 neither the habits of mind, nor the acquirements, nor even the 
 leisure, for such investigations. He had more important work, of. 
 far greater urgency: and of this work one main branch was the 
 doctrinal and practical exposition of Scripture, in order to bring out 
 
404 NOTE W. 
 
 its eternal, fundamental verities, and to deliver them from the glosses 
 by which they had been so lamentably obscured and perverted. 
 In effecting this he may seem at times to draw passages to his 
 purpose, which in themselves are remote or even alien from it. But 
 at all events, when he does so, he is not exercising a capricious 
 ingenuity, devising arbitrary solutions, and picking out among a 
 number of probabilities. He is merely setting forth that oue view 
 which he sees, and which he needs must see from his position, looking 
 out under the sway of the living truth whereby he is possest, 
 subordinating all things to it, even as a great poet does by the 
 power of his imagination, and making all things bear witness to it. 
 This truth, too, even when it is not explicity enunciated in the 
 particular passage under consideration, is a part of that central, 
 pervading truth, to which every part of Scripture bears witness. 
 Calvin’s explanation coincides with Luther’s; but, inasmuch 
 as it bears the form of keeping closer to the text, the defect in 
 it is more observable. He begins by speaking of the order in 
 which the conviction wrought by the Comforter proceeds from 
 one step to another. “Tenenda est graduum series quam ponit 
 Christus. Mundum nunc dicit arguendum de justitia: neque 
 enim justitiam esurient ac sitient homines, imo cum fastidio 
 respuent quicquid de ea dicetur, nisi tacti fuerint sensu peccati. 
 Praesertim de fidelibus sic habendum est, non posse eos in Evan- 
 gelio proficere, nisi primum humiliati fuerint, quod fieri non potest 
 nisi peccatis agnitis. Proprium quidem est Legis munus conscien- 
 tias vocare ad Dei judicium et terrore vulnerare: sed rite Evange- 
 lium praedicari nequit, quin a peccato in justitiam et a morte in 
 vitam deducat. Proinde necesse est ut a Lege mutuetur primum 
 istud membrum, de quo locutus est Christus. Caeterum justitiam 
 hic intellige, quae nobis per Christi gratiam communicatur. Ham 
 Christus statuit in suo ad Patrem ascensu, nec immerito. Quem- 
 admodum enim teste Paulo, Lesurrexit propter justificationem 
 nostram, ita nunc ad dexteram Patris sedet, ut quicquid illi 
 datum est potestatis exerceat, et sic impleat omnia. Denique 
 e gloria coelesti justitiae suae odore mundum perfundit. Spiritus 
 autem per Evangelium pronuntiat hunc unum esse modum quo 
 justi censeamur. Ideo a convictione peccati secundus hie gradus 
 est, ut convincat Spiritus mundum, quaenam vera sit justitia. 
 Nempe quod Christus suo in coelum ascensu vitae regnum 
 
NOTE W. 405 
 
 constituit, et nunc sedet ad Patris dexteram, ut veram justitiam 
 stabiliat.” 
 
 On the other hand Beza, who regards the whole promise as 
 bearing chiefly on the period immediately following our Lord’s 
 ascension, inclines to take é:ckavoctvy in our verse as Christ’s 
 personal righteousness. ‘‘ Deinde, inquit, arguet mundum de 
 justitia; non ipsius mundi certe, qui se totum esse in peccatis, 
 velit nolit, agnoscet, sed de ipsius Christi justitia. Q@uda, inquit, 
 ad Patrem vado, nec amplius videbitis Me: id est, cum mundus 
 praesens in Kcclesia spectabit Spiritum per Me in vos effusum, 
 fateri cogetur Me vere justum fuisse, qui, ex hoc mundo discedens, 
 non fuerim damnatus a Deo pro blasphemo et impio, sed approbatus 
 et receptus a Patre, cujus cum Me Filium dicerem, illi idcirco 
 Me ut blasphemum et impium damnarint. Hoc, inquam, fateri 
 mundus cogetur, et causam Meam Deo placere, cum vos, qui 
 doctrinam Meam asseretis, tot virtutibus plane coelestibus ornatos 
 conspicient: quod et ille Centurio statim post Christi mortem 
 agnovit, et qui revertebantur plangentes, cum paulo ante jussissent 
 illum tolli ac crucifigi.” At the same time he proposes two other 
 explanations, understanding edéyyev in the sense of reproving; 
 “coargui mundum justitiae, quod verae justitiae sit prorsus 
 inscius,—quoniam eum repudiat,—qui sua virtute nunc regnans 
 nos justificat;” and again, “de justitia, quam videlicet sibi in 
 Christo oblatam contempserint, nunquam mundo postea offerendam, 
 cum discesserit Christus ex mundo nunquam nisi ad judicium 
 rediturus.” 
 
 The twofold purpose of the Comforter’s conviction of righteousness 
 is thus set forth by Cartwright. “Sicut Spiritus in vobis loquens 
 mundi fastum deprimet, et ejus nequitiam coarguet; sic et Meam 
 justitiam, quam vos traduci et obscurari inique fertis, vindicabit, et 
 inde astruet, quod Ego ad Patrem iturus sum. Quod et diligenter 
 ab Apostolis inculcatum passim est, Christum esse justum et sanc- 
 tum, idque hoc ipso argumento, quod resuscitatus a Deo ad dextram 
 ejus sedit. Sicut enim ministerium Enochi sua assumptione in 
 coelum obsignatum est (Heb. xi. 5. collato cum Judae epistola, v. 
 14); sicut etiam Eliae ministerium ejus raptu in coelum abunde 
 comprobatum est (2 Reg. i1.); sic Christi justitia atque innocentia, 
 Hune autem Christi ascensum tanto magis testatum esse oportuit, 
 quod ex ejus justitia ascensu suo plene convicta nostra omnis justitia 
 
406 NOTE W. 
 
 Te er 
 
 pendeat. Nam nisi ille resuscitatus Deo gratus fuisset, eoque apud 
 dexteram ejus sederet, nos nullo modo Deo accepti esse possemus. 
 Si enim qui personam nostram sustinet et peccata nostra omnia in se 
 transtulit in morte remansit, aut resuscitatus coelo tamen excluditur, 
 quem locum in coelis reperiemus? Sic dicitur (Rom. iv. vers. ult.) 
 Eum resurrecisse propter justitiam nostram. Atque haec ratio est cur 
 Christum oportuit resurgere tertio die, et non diu hic in terris 
 versari. Quo etiam fit, ut qui illum hic in terris haerentem somniant, 
 tantum ejus justitiae detrahant, quantum ejus in terris commorationis 
 commento illum a Patris dextra detrudunt: nec justitiae Christi 
 tantum, sed et eodem momento nostrae detrahunt, qui justitiam ab 
 illo petimus et commodato accipimus.” 
 
 In Lightfoot’s Horae Hebraicae this verse is discust at considerable 
 
 length, and is interpreted in like manner as referring to Christ’s two- 
 fold righteousness. “De justitia Christi hoc intelligendum nemo 
 non prompte consenserit. At de quanam justitia hic agitur? de 
 justitia ejus personali et inhaerente? an de justitia ejus communi- 
 cata et justificante? De utraque. Quod ascendit ad Patrem satis 
 arguit justum Kum esse.—Quod effudit Spiritum arguit meritum 
 justitiae suae: aliter non potuerat spiritum tali modo donasse. 
 Et de justitia ejus justificante hic agi praecipue, facile hoc per- 
 suadere potest, quod de ea tot et tanta celebrantur in Scriptura. 
 —In Lege revelatur justitia Dei damnans, in Evangelio justitia 
 justificans. Et hoc est magnum Evangelii mysterium, quod 
 peccatores justificantur, non solum per gratiam et misericordiam 
 divinam, sed et per justitiam divinam, per justitiam scilicet Christi, 
 
 qui est Jehovah, et qui est Justitia nostra. Kt Spiritus veritatis. 
 
 cum advenit, redarguit—mundum in duobus hisce magnis fidei 
 articulis, in quibus toto coelo erratur a J udaeis ; nempe de vera et 
 salvifica fide, fide scilicet in Christo, et de vero modo et formali causa 
 justificationis, per justitiam scilicet Christi. At quomodo formatur 
 argumentum? yo eo ad Patrem; ergo evincetur mundus de 
 justitia Mea justificante.— Videtur Salvator hoc innuere : perfecto 
 opere, pro quo peragendo misit Me Pater in mundum jam ad Eum 
 redeo. Jam vero opus Christi peragendum pro Patre erat varium, 
 manifestatio Patris, praedicatio Evangelii, debellatio hostium Dei, 
 peccati, mortis, Diaboli ; praecipuum vero, eta quo pendebant omnia 
 reliqua, erat, ut persolveret obedientiam vel justitiam obedientialem 
 Deo.—Et haec justitia est magnum et nobile thema et subjectum 
 
 Ee 
 
NOTE W. 407 
 
 doctrinae Evangelicae, Rom. i. 17: et de ea necessario et primario 
 erudiendus erat mundus, et in gloriam Justificantis, et in manifesta- 
 tionem verae doctrinae Justificationis. Jam ergo plane argui potuit 
 de hac justitia, ex hoc, quod Christus redierit ad Patrem, quod facere 
 non potuisset nisi perfecto opere ad quod praestandum fuerat missus. 
 Non sine ratione additur, Ht vos Me non videtis amplius: id est, 
 Quamvis vos Mihi amicissimi, conjunctissimi, tamen praesentia Mea 
 non fruemini amplius: unde argui potest quod merito Meo fruimini ; 
 praesertim vero cum vos videat mundus donis Spiritus Mei ita 
 locupletatos.” The explanation of these last words is a sample of 
 the unhappy excogitations to which divines have been driven 
 through the determination to make every word in Scripture support 
 a favorite hypothesis. 
 
 Donne, in the Sermons already quoted, in which he treats of this 
 promise of the Comforter, takes duxavoovvy to mean our righieous- 
 ness, and then proceeds to speak of the manner in which the con- 
 viction of this our righteousness is produced by the Holy Spirit. 
 “Now the reproof of the world, the convincing of the world, the 
 bringing of the world to the knowledge, that, as they are all under 
 sin by the sin of another, so there is a righteousness of another that 
 must prevail for all their pardons,—is thus wrought. The whole 
 world consisting of Jews and Gentiles, when the Holy Ghost had 
 done enough for the convincing of both these, enough for the over- 
 throwing of all arguments which could either be brought by the Jew 
 for the righteousness of the Law, or by the Gentile for the 
 righteousness of works,—all which is abundantly done. by the 
 Holy Ghost in the Epistles of St Paul and other Scriptures,— 
 when the Holy Ghost had possest the Church of God of these all- 
 sufficient Scriptures, then the promise of Christ was performed ; and 
 then, though all the world were not presently converted, yet it was 
 presently convinced by the Holy Ghost, because the Holy Ghost had 
 provided in those Scriptures, of which He is the Author, that. 
 nothing could be said in the world’s behalf for any other righteous- 
 ness, than by way of pardon in the blood of Christ.” It is a pity 
 that Donne was not content to abide by what he had already said in 
 the same Sermon, in the passage cited above (p. 344), where he 
 shewed that our Lord’s promise with regard to the conviction of the 
 world was not meant to be accomplisht immediately, but was to 
 receive an ever-widening fulfilment in generation after generation. 
 
4038 NOTE W. 
 
 a ar 
 
 This is one of the temptations to which ingenious men are exposed, 
 not to lay firm hold on the truth, even when they have got hold of 
 it, but to let it slip, while they are chasing some new phantom which 
 starts up before their mind. Donne, from the peculiar character of 
 his intellect, from his acuteness, his rich fancy, and that wit which 
 is the combination of the other two qualities, would have been 
 especially apt to run into this errour of sophists and rhetoricians,— 
 which his reverence for the Fathers would rather have encouraged 
 than represt,—had it not been for his earnest devotion, and his deep 
 conviction of sin, which gave a life and reality to his Sermons, such 
 as no ingenuity can attain to. Still there are many passages in his 
 writings, where it is plain that he forgot to pull in his leaders; and 
 they gallop away with him at times over hill and dale, over ploughed 
 land and waste. 
 
 Lampe, adopting the view that Sixasoodvy is our righteousness, 
 enforces and illustrates it from his rich stores of scriptural learning. 
 “De justitia loquens intelligit eam quae peccato directe est opposita, 
 quaeque judicii fundamentum est, justitiam nempe peccatoris coram 
 Deo, quae est ex Jehova, Jes. liv. 17, in Jehova, Jes. xlv. 23, et ipse 
 Jehova, Jerem, xxiii. 6. Convictio de justitia comprehendit ut quis 
 jus Dei in condemnando peccatore—agnoscens, nullam sibi viam coram 
 judicio Dei subsistendi relictam esse sentiat, adeoque propriam 
 justitiam prorsus abneget (Ps. exliii. 2, Jes. lxiv. 10) ; utque simul 
 de veritate et sufficientia lytri a Christo persoluti plenissime per- 
 suadeatur (Jerem. iii. 23), ita ut desiderium seu sitis justitiae inde 
 gignatur. Haec convictio—est necessaria ; quia justitia haec unicum 
 reconciliationis cum Deo medium est:—quare ignorantia ejus Israelem 
 perdidit ; Rom, x. 3.—Neque tamen sine ope Spiritus haec justitia 
 cognosci poterat. Admirabilis ille justitiam divinam placandi modus 
 est mysterium lumini naturae impervium : Phil. iv. 7.—Nullibi nisi 
 in Evangelio revelatur : Rom. i. 17. Et hoc nondum sufficit. Ita 
 enim per fastum natura insitum homo ad propriam justitiam 
 erigendam pronus est, ut, nisi efficacia Spiritus humilieter, ad 
 abnegandam omnem in carne fiduciam adigi nequeat. 
 
 “Primum argumentum est, guia Jesus vadebat ad Patrem suum. 
 —_Veritatis ea indigitatae demonstratio ad conscientiam in mundo 
 opus est Spiritus Sancti. Indubitato enim pertinet ad summa fidei 
 mysteria: 1 Tim. iii. 16—Demonstrata vero haec veritas argumen- 
 tum erat firmissimum adductae justitiae. Nam vadens ad Patrem 
 
NOTE W. 409 
 
 per passiones cor suum appignorabat, quod a nulla creatura exspec- 
 tari poterat (Jerem. xxx. 21); adeoque probabat se Eum esse qui 
 ultro veniebat (Ps. xl.), qui potestatem habebat animam ponendi (Joh. 
 x. 18). Vadens ad Patrem per mortem, quando spiritum swum in 
 manus ejus commendabut, declarabat se esse Pontificem illum im- 
 maculatum (Hebr. vii.), qui omnes suos adversarios provocabat 
 (Jes. 1.) ; unde jam in articulo mortis jus habebat latroni Paradisum 
 addicendi, et statim post hunc abitum in Spiritu justificabatur: 1 
 Tim. iii. 16. Praecipue vero justitia haec demonstrabatur, quando 
 per adscensum in coelum ad Patrem pergebat. Nam per hunc aditum 
 thronum regni occupabat, quod in justitia fundatum erat (Ps. 1xxxix. 
 14: xevii. 2), quod merces laboris ejus erat (Jes. lii. 10, 11), quodque 
 consequenter occupare non potuisset, nisi omnia consummavisset 
 quae a Sponsore et summo Sacerdote nostro exspectabantur. <A 
 Patre igitur admissus declarabatur ut Servus in quo sibi complacebat: 
 Jes. xlii, 1. Porro cum abitu ejus ad Patrem effusio Spiritus 
 Sancti juncta erat, quae ipsa quoque plenariam justitiam acquisitam 
 esse demonstrabat. Post eam enim sanctum sanctorum ungi demum 
 poterat : Dan. ix. 24.— 
 
 “ Aliud argumentum additur, quia discipuli Jesum non amplius 
 videbant.—Haec veritas itidem per Spiritum docenda erat. Ita 
 enim discipuli juxta cum omnibus Judaeis exspectatione regni ter- 
 reni a Messia erigendi—fascinati erant, ut praejudicio hoc nisi per 
 Spiritus illuminationem liberari nequirent. Triplici autem modo 
 haec verba cum praecedentibus nexa esse concipi queunt. Primo 
 possunt argumenti immediate praecedentis propiorem dare elucida- 
 tionem.—Et tum declaratur—opus ita consummatum, ut redire 
 amplius in terram non haberet opus. Secundo verba haee ut con- 
 sectarium ex antecedentibus queunt considerarii—Erat enim non 
 exiguum in eo contra causam Christi praejudicium, quod a discipulis 
 non amplius conspiceretur.—-Ut vero objectionem hanc Dominus 
 eluderet, docet veram rationem, cur oculis eorum se subduceret, 
 non esse aliam quam iter ad Patrem, et occupationem throni supra 
 omnia regna mundana evecti. Quod si quis ellipsin—respuat, ille 
 verba nostra tanquam novum argumentum considerare poterit,— 
 justitiam aeternam esse adductam. Argumentationi huic facem 
 praefert Apostolus, Heb. viii. 4. SS? esset in terra, sive, quod 
 eodem recidit, se in terra mansisset, non esset Sacerdos, Cum 
 enim sacerdos sanctuarium debeat habere in quo offerat, neque sanc- 
 
410 NOTE W. 
 
 a 
 
 tuarium terrestre Christo conveniret, necessarium erat ut coeleste 
 haberet, et relicta terra intraret.—Hoc vero argumentum eo magis 
 notatu dignum erat, quia ita discipuli praemuniri poterant contra 
 Pseudoprophetas dicentes, Hie et «lic Christus est; cum genuini 
 Christi asseclae nullam visibilem ejus praesentiam in terris exspec- 
 tent, ne in ipso quidem regno ultimorum temporum glorioso, et 
 beati sint qui non vident, et tamen credunt.” 
 
 By the Arminian divines Chrysostom’s historical view is followed. 
 The explanation given by Grotius has already been quoted in p. 331. 
 Wetstein’s is to the same effect. ‘‘Reum, hoc est, Christum, inno- 
 centem justumque fuisse demonstrabit, quod coelo receptus est, 
 ut ibiad dextram Patris sederet, et aeternum regnaret.” In Ham- 
 mond’s Paraphrase the meaning of this unfathomable declaration is 
 happily reduced to a minimum: “ He shall vindicate and justify My 
 mission and innocence by My ascension to heaven, taking Me away 
 out of the reach of human malice, and rewarding My patience with 
 His consolations ;” as though our blessed and eternal Lord had been 
 a good man, who, having met with cruel usage in this life, was to be 
 remunerated for his sufferings in the next. Even Socinus has not 
 lowered these words more by his singular explanation in his Za- 
 plicationes Locorum sacrae Scripturae : “ De justitia, quia justum est, 
 vel fuit, Christum auferri e conspectu hominum, et nunquam ab eis 
 conspici, quem ita indigne tractarunt.” 
 
 Bossuet, in his 20th Méditation sur ? Hvangile, explains ducacootvy 
 with reference to the righteousness of faith. “Pour entendre cette 
 seconde conviction du Saint-Esprit, il faut savoir que la justice 
 chrétienne vient de la foi; selon cette parole du prophtte répétée 
 trois fois par saint Paul, Le juste wit de la for. Mais la véritable 
 épreuve de la foi, cest de croire ce qu’on ne voit pas. Tant que 
 Jésus-Christ a 6t6 sur la terre, sa présence a soutenu la foi de ses 
 disciples: aussitét quil fat arrété, leur foi tomba; et ceux qui 
 auparavant croyoient en lui comme au rédempteur d’Israél, com- 
 menctrent X dire froidement, Vous espérions qu'il devoit racheter 
 Israél; comme sils disoient, mais maintenant aprés son supplice 
 nous avons perdu cette esperance. Voild done la foi des apdtres 
 morte avec Jésus-Christ. Mais quand le Saint-Esprit leut ressus- 
 citée, en sorte qwils furent plus constamment et plus parfaitement 
 attachés & la personne et & la doctrine de leur maitre, quils ne 
 Vétoient pendant sa vie, on vit en eux une véritable foi, et dans cette 
 
NOTE W. 41} 
 
 foi Ja véritable justice ; qui étant Vouvrage du Saint-Esprit, il 
 sensuit qu’il donna au monde une parfaite conviction de la justice.” 
 This shews a very low, superficial conception of the meaning and 
 power of faith, and of its connexion with Christian righteousness ; 
 as though this righteousness were granted to a mere act of the 
 understanding, exercised somewhat arbitrarily ; and as though the 
 worth of faith depended, not on its own zAnpodopia, but on the 
 remoteness and invisibleness of its object. Such however is the 
 prevalent notion of faith in the Church of Rome ; nor could one ex- 
 pect anything profounder from the eloquent French rhetorician. 
 
 The primary meaning of our text is clearly set forth by Tittmann. 
 “Dominus post mortem videbatur causa sua cecidisse, talisque esse, 
 qualem clamabant Judaei, homo rebellis, impostor, rex Judaeorum 
 opinatus. Sed postquam redierat e morte in vitam coelosque con- 
 scenderat, tum demum intellectum est eum esse justum, sanctum, 
 innocentem, immo vero, quem se erat professus, Filium Dei, missum 
 Servatorem humani generis. Quodsi non fuisset, Deus eum nec 
 revocasset e morte, nec in coelum recepisset, nec Sanctum Spiritum 
 misisset. Atque haec est, hoe loco dixasoovvy, nempe sanctitas et 
 innocentia Christi. Haec manifesta reddebatur, cum Apostoli, 
 illuminati a Sancto Spiritu, praedicarunt inter omnes gentes, ac 
 primum inter Judaeos, Jesum, quem contemserant, conviciis lacessi- 
 verant,—cruci affixerant,—hune eundem rediisse e morte in vitam, 
 ad Patrem profectum esse, ornatumque gloria et majestate divina. 
 Igitur sensus hic est: efficet, nimirum per Apostolos, ut mundus, in 
 primis Judaicus, intelligat, qualis ego et quantus sim. Atque id 
 discipuli et ipsi tum demum plane et perspicue cognoscebant, cum 
 Dominus non amplius versaretur inter eos, homo tenuis, visibili 
 corpore, et tamen sentirent ipsum vivum ac potentem, nihilque non 
 praestantem eorum quae esset pollicitus ; id quod Dominus innuere 
 voluit verbis his, kat od« ere Oewpetré pe.” 
 
 Among the recent commentators on St John, Luecke, in his. 
 elaborate work, examines the various explanations of this passage. 
 “Acxatocvvy in this verse is interpreted to be Suxatocvvyn Tod 
 Ocot, in St Paul’s sense, by Cyril, Augustin, Erasmus, Luther, 
 Melanchthon, Calvin, and most of the Protestant exegetical writers 
 of the 16th and 17th centuries ; as also by Lampe, Michaelis, Storr. 
 So is it by De Wette, only with this modification, that he does not 
 refer it to the mode of obtaining justification, as set forth by St 
 
412 NOTE W. 
 
 ee ere EEE — 
 Paul, but to the victorious power of God’s justice manifesting itself 
 to the world. If however, according to the above-stated herme- 
 neutical canon, Sskavorvvy in our verse must be understood of the 
 personal righteousness of Christ, it is impossible to explain this 
 passage by St Paul’s doctrine of the relation between the sin of the 
 world and the atoning righteousness of God. According to this 
 relation, the explanatory ground, which follows drt, ought to be, 
 that Jesus gaye His life for the salvation of the world, or devoted 
 Himself for the world (xvii. 19) : this however is not contained in 
 the words éru trdyw x. t. A. I pass over the explanation of 
 Suxacoovvy given by Grotius, as referring to the distributive justice 
 of God, and that of the Socinians, who interpret it of objective 
 justice, in Kuinoel’s words, ‘de eo quod jus et fas est, quod fieri 
 debet, dum ad Patrem abeo.’ By the above-mentioned canon every 
 interpretation is inadmissible, which does not proceed on the assump- 
 tion that Suxaroodvy is the personal righteousness of Christ. If we 
 take this as establisht, the 10th verse, viewed in connexion with the 
 whole éAeyxos, must be understood as follows : while the Holy 
 Ghost convinces the world that it is sin not to believe in Jesus, He 
 also proves to the world, that that which it persecutes is righteous- 
 ness, in other words, that Christ, whom it hates, although crucified, 
 is no malefactor, as it supposes, but the Just One. Thus the eAeyxos 
 advances, from the sin of the world, which does not believe, because 
 it does not recognise the righteousness of Christ, to the proof of 
 Christ’s righteousness. But this is proved by His going to the 
 Father, into glory.” 
 
 Tholuck agrees with Luecke: and so does Olshausen, but, as usual, 
 looks more closely into the spiritual meaning of the passage. ‘As 
 the Spirit reveals the negative side (sin), so in the second place does 
 He also reveal the positive side, righteousness. Nothing is more 
 natural than that to the insight into sin should be added an insight 
 into that condition where sin is removed, that is, righteousness.—If 
 Christ’s going to the Father were mentioned alone, this might be re- 
 garded as a testimony of His perfect righteousness; but then the 
 words, odkéte Gewpeiré pe, have no meaning. We must therefore 
 take trdyev as expressing his removal from sight, and must com- 
 bine this His bodily absence with His invisible, all-pervading 
 efficacy. Then we get the following sense, which is perfectly suited 
 to the context; the Spirit convinces, as of sin, so of righteousness ; 
 
NOTE W. 413 
 
 for He makes manifest how the Saviour, though unseen in the body, 
 works invisibly, and perfects our inward life-—Here the view taken 
 by the Reformers, Luther, Melanchthon, Calvin, and subsequently 
 maintained by Lampe and Storr, that Sixcavorvvy in this place 
 refers to our justification before God, requires consideration. The 
 advocates of this interpretation take the supplementary clause in 
 the following manner: the Spirit also works the conviction of the 
 Justification necessary for sinful man ; Sor after My atoning death I go 
 to the Father, and will work invisibly for you. But if this supposition 
 were tenable, the clause must necessarily have spoken expressly of 
 the death of Christ, which is only remotely alluded to in the words 
 imdyw mpos Tov ILarépa, in so far as it was to precede His ascension. 
 Nor can any meaning be extracted from the words xa? odkéru 
 Gewpetré pe, unless they are referred to the invisible dispensations 
 of grace ; but these belong to the work of sanctification, not of justi- 
 fication, and therefore do not suit this interpretation. Moreover, 
 not only does dixavoodvyn never mean justification in the language of 
 St John, but not even in that of St Paul. The very profound and 
 true idea involved in the Lutheran doctrine of Justification 
 is exprest by AoyiferGar eis Stxarootvyv, never by Sixacoovvy 
 alone.” 
 
 Stier’s exposition exhibits his intimate knowledge of Scripture, 
 both of the letter and the spirit. “Here we have wholly to reject 
 the interpretation, which is a special favorite with the Rationalists 
 of our days, but unhappily has also been adopted by pious en- 
 quirers, both of ancient and modern times, according to which our 
 Lord means nothing further, than that the Holy Ghost will con- 
 vince the world of His righteousness, and that of His cause,—that, 
 though He was rejected, He was innocent and just, and therefore 
 that they who believed in Him had right on their side. Even 
 Augustin says, ‘Arguitur mundus de justitia eorum qui credunt ;’ 
 but he did not mean that this was the only, and the whole sense. 
 In proof of this, it is contended, our Lord’s Resurrection and 
 Glorification are referred to in the words vrayw mpos tov Iarépas 
 so that dr. would not be declarative, as we above stated it to be. 
 Grotius, with a slight modification of this view, makes duKatonbvn 
 absolute, supplying Ocot. ‘Ostendet Spiritus Deum aequum esse 
 Rectorem, ut qui me extra omnem injuriae contactum, (hoc enim 
 est, quod ait, non videbitis Me, ut supra vii. 36), in suae majestatis 
 
414 NOTE W. 
 
 a 
 
 consortium receperit.’ Hezel, who even remarks that His going to 
 the Father was itself His duxasoodvy, says that the Spirit was to 
 convince the world that it was fitting and necessary that Jesus 
 should go through death to the Father, in opposition to their false 
 notions,—that the true Messiah was really to die. The main part 
 however, as was before said, take Stxarocvvy simply for My right- 
 eousness and innocence. What shall we say to all this? In the 
 first place we will recognise the truth which lies amid the errour, 
 and admit that, according to the phraseology of St John, we cannot, 
 as in St Paul, take d:cavoovvy to mean imputed righteousness or 
 justification ; so that primarily it must here be the Sukarorvvy 
 Xpicrod. We admit that the clauses dependent on dru point to 
 the three genitives,—the duapria tod Kdcpov, that they do not 
 believe,—Sixarootvyn éuod, that I go to the Father,—and the kprovs 
 Tov dpxovros TOD Kocpov ToVTov. This however, so far from ex- 
 hausting, scarcely touches the grounds and purposes for which the 
 world, after being convinced of its sin, was to be convinced of 
 Christ’s righteousness, and of the judgement of Satan. With the 
 same, or greater propriety may we supply tod koopov in all the three 
 cases, if we look to the application and appropriation of the three 
 convictions which the Holy Spirit purposes that the world should 
 make, For when the world has had its sin set before it, will not the 
 Spirit shew and offer it a righteousness instead thereof? will He 
 allow it to fall, without further help, cut off from the righteousness of 
 Christ, into the judgement of Satan? Therefore, although most 
 weighty authorities, even among the ancients, found nothing in this 
 verse beyond the righteousness of Christ, and although they are sup- 
 ported by a concurrence of modern commentators, from Beza, Bengel, 
 Morus, Tittman, down to Olshausen, Luecke, and Tholuck,— 
 the last of whom adopts the explanation of Euthymius dixaiov yap 
 yvipirpa Td mopeverOar mpos Tov Oedy Kal cuvetvar adTyy dei— 
 confirming it by the words éduxardOy év Uvetparein 1 Tim. i. 16,— 
 yet we cannot possibly content ourselves with this sense, but look 
 upon the S:xaroodvn Xpirrod as merely the basis for the offer of 
 this righteousness to every one who even now will believe. This is 
 the view given correctly, though not fully enough, by Klee, that 
 He is the Righteous One per eminentiam, the Holy One of God, and 
 the Sanctification and Justification of the world. There still 
 remains an acquittal for the sin of the world; and Christ did not go 
 
NOTE W., 415 
 
 to the Father to judge the world, but the Prince of this world. 
 ts not this evident from the connexion between this verse and the 
 next? Else the necessary consequence from the second proposition, 
 that Christ, whom the unbelief of the world crucified, is the 
 Righteous One, must be the condemnation of the world. 
 
 “ But let us look back at its connexion with the preceding verse, 
 that we may discern its real force on this side also. The sinner, 
 who retains and consummates his sin by unbelief in the Saviour, 
 will either wholly give up all thought and care about becoming 
 righteous, or,—what in the immediate bearing of the whole passage 
 on Israel, and its fulfilment by them, was the commonest result, 
 —will invent and fabricate a false righteousness of his own for 
 himself. Against both of these procedures the Spirit of Truth 
 must bear witness: and hence we cannot siiiceniy keep in mind 
 that in the second proposition also éAéy£eu rdv koopov forms the 
 object of repi ducacoodyyns. According to the spirit of the world, 
 without the great revelation of the Comforter, we should give a 
 totally different sense to the two correlative terms, sin and righteous- 
 ness. By sin we should merely understand the transgression of the 
 law. Under righteousness, we should either mean that God alone 
 and His Holy One is righteous; or we should bring forward 
 something about our own righteousness and vittue. Between 
 these two senses lies the marvellous new testimony of the Spirit. 
 Atxatoov'vy, in its application to the world,—to this assertion we 
 must cling, and from this we must start,—must be the complete 
 opposite to duaptéa, Moreover we must note, in tracing the 
 connexion and transition between the two propositions, that, 
 inasmuch as the overthrow of that false righteousness, which is mere 
 sin so long as it is in unbelief, is prepared and included in the 9th 
 verse, the 10th, if there is to be a full organic progress of thought, 
 must take up this point. Consequently in full, ‘the Holy Ghost 
 convinces the world of righteousness, partly, that it must needs have | 
 a righteousness, partly that it cannot find this righteousness in 
 itself, partly, that it must seek this righteousness in another, namely 
 in Christ” Thus the passage is explained by Rieger, in his Herzen: 
 spostille, out of the depth of his practical understanding and famili- 
 arity with Scripture : and is he exegetically wrong? We need only 
 at the utmost modify his expressions, and say, In that the Holy 
 Ghost convinces the world of sin, so long as it does not believe in 
 
416 NOTE W. 
 
 es ee i ee ES SS eee 
 
 Christ, He has already brought all its righteousness to nought: 
 so that Rieger’s first two thoughts are comprised in the previous 
 conviction; and when, in immediate opposition to this, the right- 
 eousness of Christ is attested, can this be meant in any other sense, 
 than that this is and will be the only righteousness of those who 
 believe in Him? As Gerlach says, maintaining the true meaning 
 against the modern commentators, ‘He convinces the world that 
 there is a righteousness of God, made manifest in Christ, which 
 justifies and sanctifies the sinner.’ 
 
 “As the ZAeyéis of the Holy Ghost cannot but include the con- 
 viction, that there is no other righteousness than that of God in 
 Christ, of Christ before God,—for the worst, most obstinate lie of 
 sin, the cause of the most wilful unbelief, is the dream of our own 
 righteousness,—so must it include the offer of Christ’s righteousness 
 to faith, which on the day of Pentecost (Acts ii. 38), and continually 
 afterward, in the preaching of the Apostles, follows immediately 
 after the declaration of sin. Or can it be conceived that our Lord 
 here, where He was assuredly giving a complete outline of the 
 preaching of the Spirit to the world, should have made no mention 
 of this? Here therefore the interpretation which we reject leaves a 
 ereat chasm, places the sinful world and the righteous Christ in 
 total separation from each other, although in fact the Spirit every- 
 where offers and holds out Christ to the world, unto righteousness. 
 
 “Herewith alone, we assert finally with full confidence, the 
 explanatory 67. completely agrees. Luecke says, ‘In that case 
 the explanation which followed must have been, that Jesus was 
 giving His life for the salvation of the world, or sacrificing Himself 
 for the world ; this however does not lie in dru trdyw.’ We reply 
 it does lie therein ; for this trayevv comprises His death, the over- 
 looking of which is a great detriment to the meaning; and just 
 before also, in v. 7, irdyev, if rightly interpreted, implies the act 
 of gaining, obtaining, atoning: hence it does so likewise in v. 10. 
 Christ alone goes to the Father for us, as our Mediator and High- 
 priest : see the very same thought exprest in Hebr. ix. 24. More- 
 over, what is here said of not seeing Him, must refer, if it is to have 
 a sense suited to the context, to faith in the unseen, and thus sets 
 the righteousness of Christ, which is to be apprehended by faith, 
 in opposition to the sin of unbelief. Why our Lord says Jewpette, 
 addressing the disciples, has been explained by Bengel. ‘Nec 
 
NOTE W. 417 
 
 tamen sine causa sermo est secundae personae: nam si cujusquam 
 esset videre Jesum, Apostolorum esset: atque horum tamen ipsorum 
 erat credere, et omnes ad credendum invitare.’ 
 
 “ All this sufficiently refutes what has been said against the ex- 
 position adopted by the Reformers concerning the righteousness of 
 Christ offered to faith. It is a remarkable justification of this 
 exposition, that, after the way had been prepared for it by Cyril 
 and Augustin, the true meaning of our Lord’s words was first 
 brought forward clearly by the Reformers, with whom Erasmus 
 concurs. In fact this is the only practical exposition: it has con- 
 tinually forced itself ever since on all preachers and practical ex- 
 positors endowed with evangelical knowledge, and alone agrees with 
 the actual testimony of the Spirit to the world from the day of 
 Pentecost hitherto. For, as Luther says, ‘ we are not to know any 
 other righteousness wherewith we can stand before God,—except 
 this going of Christ to the Father, which is nothing else than that 
 He took our sin upon His shoulders, and allowed Himself by reason 
 thereof to be slain upon the cross, to be buried and to go down into 
 hell, yet did not remain under sin and death and hell, but past 
 through them by His Resurrection and Ascension.’ Thus He who 
 was exalted gives repentance to Israel and forgiveness of sins (Acts 
 v. 31); and by Him all that believe are justified (Acts xiii. 39). 
 This is the righteousness of God, according to Rom. iii. 26, given 
 from heaven, and having validity in heaven. The watchword of the 
 Reformation, the Lord our Righteousness, or Christ our Righteousness, 
 may be misunderstood and misused ; but it is and must ever be 
 the centre of all the preaching of the Holy Spirit to a sinful 
 and self-righteous world: and this is here declared beforehand by 
 
 Christ’ Himself.” 
 
 Nore X: p. 125. 
 
 Every scholar will remember the account which Thucydides gives 
 of the demoralization produced at Athens by the plague. It is such 
 a revelation of the dark places of human nature, and so plainly shews 
 how inefficient the intensest anticipation of suffering is to produce a 
 conviction of judgement, that I will insertit here. IIparév re ype 
 kal és TadAAa TH woAE ert wAEOV avopias TO vooHpa. peov yap 
 
 2D 
 
418 NOTE X. 
 
 NM ee eee 
 > , “a / 3 7 ‘ > eq ~ As 
 éroApa Tis, G MpPOTEpoV GATEKPUTTETO 1) Ka’ iOovnv Tovetv, 
 > / % \ € A“ “A ¥) 39 / \ 
 dyytatpopov thy petaboAnv opwvTes THY T EVOGLWOVUY Kat 
 > / / \ ~ ION / a >> 
 aipvidios OvyrKovTwV, Kal TMV OVOEY TPOTEPOV KEKTNPEVOYV evors 
 St réxelvwv eéxdvTwov. Bote TaxXelas TAs Eravpécers Kal mpos TO 
 reprvov jéiovv Toreto Oat, epiypreps. Td TE THpata Kal TA Xpy pata 
 polos wyovpevow. Kat TO peV TpooraAaimwperv TH SdfavT, KAAG 
 oddels rpdOvpos yv, GdnAov vopifwv ei mplv em adrd eOety dua- 
 pOapioerat. Stu Se dn TE SU Kal mavrayo0ev 7d és uvTd KEpda- 
 Néov, TodTo Kat Kadov Kal ypHoyLov katéaty. Oedv S¢ pdbos 1} 
 dvOpdrwv vomos oddels amreipye, TO pev Kpivovtes év Gpoiw Kat 
 lA v A > “A 14 € a 5] 3 a > 7 “A x 
 oéGew Kal pi), ex ToD mavtas épdv év tog droAAvpevous, TOV dé 
 ¢€ / > \ > / / A“ 1 / \ A 
 dpaptnpdtwv ovdeis €Amifwv pmexpt TOV Sikiv yevéerOar 6iovs av 
 \ t > a \ ON ! ee AS [ , 
 TV Tinwplay avTWOovVaL, TOAD OE pelo THY HCN KaTelrnpiopevyV 
 opav émixpepacOjvat. yv mply eprerety, eikos elvas TOU G6lov TL 
 > a : 
 aroAavoat. II. § 53. 
 
 Arnold, who was fond of giving a reality to his religious teaching, 
 by shewing the bearing of its principles, and exemplifying their 
 operation, in social and political life, remarks, in his first Sermon, 
 how the same facts were observed on other like occasions. ‘“ Those 
 who have read the story of the Great Plague of London in 1666, or 
 that of Florence in 1348, or of any other seasons of great pestilence 
 which have visited countries possessing a knowledge of the Gospel, 
 may remember the striking effect produced upon men’s minds by 
 those sweeping calamities. It seemed. as if all were awake from a 
 dream, had turned away from acting an unreal part, and were at 
 once suddenly sobered and made in earnest. There was a separation 
 broadly and strongly markt between the good and the wicked, like 
 that which will take place in another world. Those who knew what 
 would become of them after death, but had been playing away their 
 lives in the usual follies of mankind, all began now to crowd the 
 churches, to pray with most hearty sincerity, and to look upon sin 
 in its true light, as their worst and most deadly enemy. The unbe- 
 lievers on the contrary, those who had hardened their hearts effectually 
 by a course of godless living, they too threw aside the covering which 
 they had merely worn for the sake of the world’s opinion, and began 
 to serve their Master, the Devil, without disguise. Thus the churches 
 were thronged in one place, whilst every sort of abominable wicked- 
 ness, open blasphemy, lewdness, rioting, robbery, and murder, were 
 
NOTE X. 419 
 
 practist without restraint in another. In short, the servants of 
 God and of Satan took their part openly; and few, if any, held a 
 middle course between them.” Even at Athens some persons were 
 roused to a higher pitch of magnanimity: of dperfs tu pera- 
 movovpevor, Thucydides says, aicyivy ideiSouv chav atrav, 
 €olovTes Tapa TOs piAous. 
 
 The ordinary occurrence of crimes at executions is noticed by 
 Donne in his 37th Sermon, when he is urging that the fear of 
 the Almighty Judge, if we kept it always before us, would keep 
 men from sin. “ We have seen purses cut at the sessions, and at 
 executions ; but the cutpurse did not see the judge look upon him: 
 We see men sin over those sins today, for which judgement was in- 
 flicted but yesterday ; but surely they do not see then that the 
 judge sees them.” It is sad to think that, in the face of this 
 observation, legislators should have continued for centuries acting 
 under the notion that punishment is almost the only preventive 
 of crime. 
 
 Note Y: p. 130. 
 
 With regard to the meaning of the Comforter’s third conviction, 
 the great body of divines are in the main tolerably well agreed. 
 Chrysostom indeed seems to narrow the sense, by resting the evi- 
 dence of the judgement past upon the Prince of this world almost 
 entirely upon the fact of the Resurrection. IIdAw évratéa tov 
 Tepl Ouckaloovvys avakived Adyov, dt. KaterdAaioe TOV avTiSLKOY, 
 ovK dv O€ duaptwrds ov Katerddarev’ Orep obde Sikatds TUS 
 avOpdrov rounoas toyvoev. OTL yap KaTaKéKpitaL Ob ee, ELTOVTaL 
 ol KaTaratovvTes aUTOV VaTEpOV, Kal THY avdoTaciv pov capds 
 elddtes, rep KaTAKpiVOVTOS avTov éoTLV’ od yap iayvoe pe KATO- 
 oxeiv, eres ovv EAeyor, dtu Satpovioy exw, Kal dtu TAdVOS Ell, 
 Kat TavTA peTa TatTa derxOnoeTat Ewa dvTa* ov yap ay avroy 
 eiAov, elye apaptia vrevOvvos ajunv. vuvi O€ KaTaKékpitas Kat 
 exBe6Anrat. But Theophylact, while in the main he copies Chry- 
 sostom, gives a wider proof of this great victory, in the presence of 
 the Spirit. “Ex tovrov dé raAcv Sikavov Kal dvaydptytey dmodelEet 
 ue 70 Ilvetpa, €x tov Tov KoopoKpdropa tm Emov KataKprOjvas 
 
420 NOTE Y. 
 
 pe esse dig iby ahha ee I se 2 gt wee 
 
 Kat SOR I érreid1) yap EAeyov, Ott OainOV toy éxet, Kat 
 Stu év TH BeeACeBovr eg ee moll, Kat mAdvos éoTl, TAUTA 
 TOVTO., ue dery Oy oovTat BO ROTaRe tig pavevros. TOU 
 duaBdXrov, Kal race Pea Ae Oru bm €pov Ae iene Orep ovK GV 
 novvnOnv, €t Py) ioxupdtepos avTov TPN Kal maorns dpaprias 
 aN ASrptos. mos O€ edetx Oy TOUTO; TH TOV IIvetparos apo tt 
 TdvTes 08 TLoTEVovTeEs els XploToOv Karam orn po Kal BBpw ¢ érrolLouvTo 
 TOV Kor pokparopa. odkotv édeikvuTo é« TOvTWY Kal OTL UT) Xpiorov 
 KaTaKeK pita TOAAG mporepov.— kal GAXws Se, edeyxet TOV amor 
 cavTa Koopov TO TyeSua Tept Sixarorvyns, TOUTECTLV, OTL eOTE 
 pytar, Siucavortvys 6 pay murtedwv Eis TOV SiKALOV "Inoowy, TOV 
 dud, ycacory ray dyad pevae els OVPAvous. edeyxet Kat Karaxptvel 
 kar &s pdOvpov, dre KataQpavabévtos Tod arava ovde oUTWS 
 avrov nOéAnoe wepryever Oa. 
 
 Augustin, in his 95th Tractate on St John, refers the judge- 
 ment to that at the end of the world. “ Arguet etiam de judicvo, 
 quia princeps hujus mundi judicatus est. Quis est iste, nisi de quo 
 ait alio loco, Lece venit princeps mundi, et in me nihil inveniet ? id 
 est, nihil juris sui, nihil quod ad eum pertineat, nullum scilicet 
 omnino peccatum. Per hoc enim est diabolus princeps mundi. Non 
 enim coeli et terrae, et omnium quae in eis sunt, est diabolus prin- 
 ceps, qua significatione intelligitur mundus, ubi dictum est, Et mun- 
 dus per Eum factus est: sed mundi est diabolus princeps, de quo 
 mundo ibi continuo subjungit atque ait, e¢ mundus Hum non cognovit; 
 hoc est, homines infideles, quibus toto orbe terrarum mundus est 
 plenus: inter quos)gemit fidelis mundus, quem de mundo elegit, per 
 quem factus est mundus; de quo Ipse dicit, non venit Filius hominis 
 ut judicet mundum, sed ut salvetur mundus per Ipsum. Mundus eo 
 judicante damnatur ; mundus eo subveniente salvatur ; quoniam 
 sicut arbor foliis et pomis, sicut area paleis et frumentis, ita infideli- 
 bus et fidelibus plenus est mundus. Princeps ergo mundi hujus, hoc 
 est, princeps tenebrarum harum, id est, infidelium,—de quibus 
 eruitur mundus, quibus dicitur, Fuist’s aliguando tenebrae, nune 
 autem lux in Domino,—princeps mundi hujus de quo alibi dicit, 
 Nune princeps mundi hujus missus est foras, utique judicatus est ; 
 quoniam judicio ignis aeterni irrevocabiliter destinatus est. Et de 
 hoe itaque judicio, quo princeps judicatus est mundi, arguitur a 
 Spiritu Sancto mundus ; quoniam cum suo principe judicatur, quem 
 
NOTE Y. 421 
 
 superbus atque impius imitatur. Sz enim Deus, sicut dicit Apostolus 
 Petrus, peccantibus angelis non pepercit, sed carceribus caliginis inferi 
 retrudens tradidit in judicio puniendos servari; quomodo non a 
 Spiritu Sancto de hoc judicio mundus arguitur, quando in Spiritu 
 Sancto haec loquitur Apostolus ?” 
 
 In his 148rd Sermon, on the other hand, Augustin applies our 
 Lord’s promise to the casting out of Satan through the power of 
 ’ Christ from the heart of believers. “Nec inde se mundus excuset, 
 quod a diabolo impeditur, ne credat in Christum. Credentibus enim 
 princeps mundi mittitur foras, ut jam non operetur in cordibus 
 hominum, quos Christus per fidem coeperit possidere ; sicut operatur 
 in filiis diffidentiae, quos ad tentandos et tribulandos justos plerum- 
 que concitat. Quia enim missus est foras, qui intrinsecus domina- 
 batur, extrinsecus praeliatur. tsi ergo per ejus persecutiones 
 Dominus dirigit mites in judicio; tamen jam ipse hoc ipso quo foras 
 missus est, judicatus est. Kt de hoc judicio mundus arguitur: quia 
 frustra de diabolo queritur, qui non vult credere in Christum, quem 
 judicatum, id est, foras missum, et propter nostram exercitationem 
 forinsecus oppugnare permissum, non solum viri, sed etiam mulieres 
 et pueri et puellae martyres vicerunt. Sed in quo vicerunt, nisi in 
 illo in quem crediderunt, et quem non videntes dilexerunt, et quo 
 dominante in cordibus suis pessimo dominatore caruerunt? Et hoc 
 totum per gratiam, hoc est, per donum Spiritus Sancti. Recte 
 itaque idem Spiritus arguit mundum, et de peccato quia non credit in 
 Christum ; et de justitia, quia qui voluerunt crediderunt, quamvisin 
 quem crediderunt non viderunt, et per ejus resurrectionem se quoque 
 in resurrectione perfici speraverunt ; et de judicio, quia ipsi si vellent 
 credere, a nullo impedirentur, quan princeps hujus mundi jam 
 Judicatus est.” 
 
 In the 144th Sermon, which, as has already been observed, belongs 
 to a different, probably an earlier, period of his life, and which is 
 derived from a different collection, and has merely been placed next 
 to the preceding one by the editors in consequence of the similarity 
 of the subject, Augustin’s explanation coincides with that given in 
 the Tractate on St John. “ Propter hoc et de judicio, mundus argui- 
 tur, guia princeps hujus mundi jam judicatus est; id est, diabolus, 
 princeps iniquorum, qui corde non habitant nisi in hoc mundo, quem 
 diligunt, et ideo mundus vocantur; sicut nostra conversatio in coelis 
 est, si resurrexerimus cum Christo. Ergo quemadmodum cum nobis, 
 
422 NOTE Y. 
 a el el foe a a SS ee 
 
 id est, cum corpore suo, unus est Christus, sic cum omnibus impiis, 
 quibus caput est, cum quodam corpore suo, unus est diabolus. Qua- 
 propter sicut nos non separamur a justitia, de qua Dominus dixit, 
 Quia ad Patrem vado ; sic impii non separantur ab illo judicio, de 
 quo dixit, Quia princeps hujus mundi jam judicatus est.” 
 
 Tauler strangely misunderstands the meaning of the judgment, 
 which is to be the subject of the Comforter’s éAeyxos, but writes 
 
 beautifully, as he always does. “The Holy Ghost reproves man for © 
 
 his judgement. What are these judgements? It means that every 
 man passes judgement on his neighbour, civil or spiritual, and that 
 they have no eyes for their own faults and sin, although Christ has 
 said, With what measure thou metest, with the same it shall be measured 
 to thee again. Ye shall judge nobody, that ye be not judged. Un- 
 happily all men, bishops, prelates, priests and monks, provincials and 
 abbots, gentle and simple, will try and judge one another; and 
 therewith ye build great thick walls between God and yourselves. 
 Beware thereof as ye love Almighty God and everlasting happiness ; 
 and prove and judge yourselves. This is useful to you, if ye desire 
 to be blessed, and to stand, and if ye would esvape being judged by 
 Almighty God, and by all His chosen saints. .A man should judge 
 nothing that is not a plain mortal sin. He should much sooner and 
 rather bite his tongue that it bleed, than judge a man in little or in 
 great things. One should leave this to the eternal judgement of 
 God ; for from man’s judgement upon his neighbour there grows a 
 complacency in oneself, an evil arrogance, and a contempt for one’s 
 neighbour. This fruit is therefore truly a work of the Devil, where- 
 by many a heart is defiled ; and then the Holy Ghost is not truly in 
 man. But where the Holy Ghost is truly with His presence, He 
 judges by that same man where it is necessary ; and then that man 
 waits for the hour and occasion when it is fitting to punish. This 
 must not be done so as, before one heals one wound, to inflict three 
 or four violently. One should not even punish a man with hard 
 words, but friendly and kindly. One should not crush a man, nor 
 lower him in any other man’s heart, be he civil or spiritual ; but it 
 should come out of a pure love, friendship, and gentleness. Here- 
 with a man abides within himself, in humility and poverty of spirit: 
 and this he then bears within him wherever he goes and whatever 
 he does, whether amid a congregation or alone. And herewith he 
 profits no one else but himself, in a true simplicity, and lets all 
 
NOTE Y. 423 
 
 such things lie as do not concern him, and are not committed to 
 him.” 
 
 Luther, as usual, exemplifies the conviction of judgement by a 
 reference to his own times, and finds it a source of inexhaustible 
 comfort and strength. ‘Christ does not speak here of a worldly 
 judgement, as the world judges in its own matters, which relate to 
 body and goods, lands and persons; but thisis a spiritual judgement, 
 which pertains to the government of souls and consciences. It 
 follows plainly from what went before. For where righteousness 
 comes, there judgement must be held ; since righteousness has two 
 works, help and punishment. By help the innocent are saved and 
 maintained ; by punishment the wicked and wrong-doers are hin- 
 dered and checkt. Therefore, as the world is rebuked for that 
 righteousness which holds good before God, for that it has not this 
 righteousness, and will not accept it, but sets up another righteous- 
 ness of its own; in like manner is it to be rebuked for judgement, 
 because it takes upon itself to punish and condemn in matters which 
 it does not understand, and in which it has no right or authority to 
 punish. For here it lifts itself up, when such things are preacht and 
 taught through the reproof of the Holy Spirit, as, that all men are 
 under sin, and that without Christ there is no counsel or help against 
 sin, and no righteousness before God except in Christ. This the 
 world cannot and will not brook or hear, but begins to condemn this 
 sermon, and to persecute all who cleave to it and confess it, and 
 claims a right and authority for such judgement or condemnation 
 and punishment, as though exercising it in God’s name, and all the 
 while bears the name of the Christian Church. For here the world 
 chooses to be Master Clever, and Satan to be God himself; and they 
 presume to declare and decide what is right or wrong, punishable or 
 acceptable, in divine things. For it sets to and condemns the sermon 
 of the Apostles and of the Gospel, and all who abide thereby, to the 
 bottomless pit ; and this it does by its highest regular power, right, 
 and authority, which are given to it by God to punish the wicked. 
 This it uses against God and His Christians, to destroy the preaching 
 of the Gospel therewith. Thus the two judgements run counter to 
 each other, in that the Holy Ghost by His sermon judges and 
 rebukes the world ; but the world sets itself in opposition, will not 
 hear nor bear this, claims judgement for itself, says, this is not God's 
 but the Devil’s sermon and doctrine, so that it has not only a fair 
 
424 NOTE Y. 
 
 plea not to accept them, but is also bound to condemn them, to pre- 
 vent, and to root them out, through its judicial power, that is, for 
 the sake of God and of righteousness. . 
 
 “Well then, we must let these two judgements, that of God, 
 and that of the world, and of its Prince, the Devil, run and clash 
 against each other ; and we must wait and expect, and for God's 
 and His word’s sake must endure, that they should condemn us, 
 persecute us, and when they can, slay and murder us, in the 
 service of their God. But in so doing we have the comfort, 
 wherewith the Lord Christ has beforehand provided and armed us, 
 as indeed we greatly need,—else would it be too hard for us to 
 bear this judgement and condemnation,—in that He promises, not 
 only that the Holy Ghost, by our means, shall rebuke the world 
 on account of sin and righteousness, and also of judgement, but 
 moreover shall uphold those who are His therein, and shall give 
 effect to their judgement and rebuke against the opposite judge- 
 ment and condemnation ; so that in the end His judgement shall 
 stand. 
 
 “This is what He means, when He says that the Prince of 
 this world is judged. Here, in the first place, we are told and 
 assured, that this judgement and condemnation of the world is 
 not the judgement and sentence of God, or of Christ’s Church, as 
 the world gives out, and would have us believe, but is the Devil’s 
 judgement, and is already condemned by God; and we too are to 
 count it groundless and condemned, and not to care for it, nor to 
 follow or obey this judgement of the world, but may cheerfully let 
 ourselves be condemned, and set this judgement or condemnation 
 thereagainst, that Christ pronounces the world with its Prince to 
 be condemned. 
 
 “This I say, because nowadays certain scatterbrains 4nd popish 
 dunces, now that they are forced to confess that our doctrine is 
 right and scriptural, yet splutter against it, and cry that, because it 
 has not been confirmed by councils, and because the government has 
 not adopted, or rejects it, that doctrine is nothing worth; for that 
 one must obey the government, and he who opposes it is seditious ; 
 and so forth. Nay, they would so arrange matters, that the 
 government and men shall be set as judges over God’s word ; 
 and we are to be free and blameless, so that we need not accept 
 or confess it, if the government does not choose. Scripture 
 
NOTE Y. 425 
 
 however says, not the world, the prince, or emperor, but the 
 Holy Ghost is to be judge by the word. But the world must 
 let itself be rebuked and judged, and must give heed to this judge- 
 ment. And if the world opposes it, and would itself judge God’s 
 word, and condemn and command us to hold with it, we are to 
 know that this judgement is condemned, and is the devil’s, and 
 that we are to resist it, as being condemned by God, and to say, 
 Dear Prince, Emperor, and World, I am indeed under thy power 
 with my body and goods; and as to what thou shalt ordain con- 
 cerning my body and goods, 1 must and will readily obey: but 
 af thow stretchest out further into God’s government, where thou 
 mayest not, nor canst be judge, but must let thyself be judged, along 
 with me and all creatures, by His word, there I must and will not 
 Jollow thee, but do the contrary, that I may obey Him, and abide 
 by His word. For if I were to obey thee, I should condemn 
 myself, along with thee, by God’s word; because Christ here 
 concludes and says, What the prince of this world judges con- 
 cerning God's word is already condemned. 
 
 “Tn the next place, He also gives us the comfort that the Holy 
 Ghost with His judgement shall prevail and make way against the 
 world’s judgement and condemnation, in order that we may not be 
 dismayed at the power of the world and the devil, and their angry 
 threats and terrours. For Christ here speaks very grandly and 
 boldly. Not only, He says, shall all emperors, kings, princes, or 
 others, who rage against God’s word, be condemned along with 
 their judgement; but the prince of this world himself, who has 
 more might and strength in his little finger than all the world 
 together. And the Gospel shall not only be judge over flesh and 
 blood, nay, not only over some of Satan’s angels or devils, but 
 over the prince himself, who has the whole world mightily in his 
 hands, and is the all-wisest, mightiest, and thereto the all-fiercest 
 enemy of God and His Christians, so that everything which is 
 great, mighty, and wicked among men is nothing in comparison 
 with him. Moreover, by His word not only is the world’s 
 highest understanding, wisdom, and power condemned, but also the 
 wisdom and power which the Prince of this world himself has and 
 wields. Nay, He says, there ts no need of any further Judgement 
 or knowledge: he is already condemned. So that the judgement 
 of Christians, who have God’s word, and judge accordingly, shall 
 
426 NOTE Y. 
 PSE CRA eee ree eater ts AM 
 
 stand and gain ground against him, until at last he is utterly 
 overthrown. For this judgement against him is already won and 
 confirmed : nay, he has long since been cast out, and is imprisoned 
 and held in chains and bonds unto condemnation ; nor is anything 
 wanting, except that this judgement and condemnation be made 
 manifest and finally accomplisht before all the world ; so that, being 
 cast down for ever to hell with all his members, he shall no more 
 be able to assail God’s word and Christendom. Therefore it behoves. 
 us not to dread or care for their judgement and condemnation, 
 because we hear that it shall not harm us, but is already power- 
 less, being condemned by God’s contrary judgement, so that they 
 shall not work or effect anything against us, however fiercely they 
 rage against us with their condemnation, persecution, and murder, 
 but must finally and for ever remain under condemnation, which 
 is past against them both by God, and by us who judge after and 
 by His word. And Christendom shall maintain the supreme 
 judgement, and shall abide, as it has done hitherto, in despite 
 of the Devil and the world.” 
 
 Calvin takes xpious to mean, not the judgement upon evil, but 
 the establishment of a right order; although the declaration that 
 judgement has past on the Prince of this world, as he himself 
 observes, favours the ordinary interpretation. “ Qui judicii nomen 
 pro damnatione accipiunt, ratione non carent: quia mox subjicit 
 Christus mundi principem esse judicatum. Mihi tamen videtur 
 diversus sensus magis congruere, nempe quod accensa Evangelii 
 luce patefaciat Spiritus, Christi victoria, qua Satanae imperium 
 dejecit, statum mundi rite et ordine fuisse compositum ; acsi diceret, 
 veram esse istam instaurationem qua reformantur omnia, cum ipse 
 Christus subacto et triumphato Satana solus regnum obtinet. 
 Judicium ergo rebus confusis et dissipatis opponitur.—Sensus est, 
 Satanam, quamdiu imperio potitur, miscere omnia et turbare, ut 
 foeda sit ac deformis operum Dei confusio ; sed ubi tyrannide sua 
 exuitur per Christum, tune mundo reparato ordinem bene tem- 
 peratum lucere. Ita mundum Spiritus de judicio convincit, hoc 
 est, quod Christus, devicto iniquitatis principe, quae prius 
 collapsa erant et divulsa in ordinem restituit.” Doubtless 
 the condemnation of evil implies the confirmation of that which 
 is good; but since the second clause declares that judgement 
 has been executed on the Prince of this world, it is better 
 
. NOTE Y. 427 
 ee EE a aati arene 
 to understand the same word in the same sense in the first 
 clause. 
 
 Beza renders xpicis in the subjective sense of judgement, so as 
 that the world is to be convinced of having judged erroneously. 
 “ Postremo arguetur mundus de judicio, id est, hue adigetur ut Me, 
 quem veluti fabri filium contemserit,—vere Dei Filium agnoscat, 
 qui solutis mortis doloribus tune ero dextra Dei exaltatus. Quia, 
 inquit, princeps hujus mundi judicatus est id est, quia re ipsa 
 intelligent et cognoscent Me, diabolo superato, imperium in mundo 
 exercere, cum viderint omnes sese frustra vobis opponere, quoniam 
 vos armabo virtute illa coelesti, qua destruatis omnem celsitudinem 
 quae extollitur adversus cogitationem Dei, et captivam ducatis omnem 
 cogitationem ad obediendum mihi.” Among the many objections 
 to this interpretation, judgement in the first clause is taken in a 
 different sense from that of the verb judging in the second. 
 Besides it would be a sorry anticlimax, after the conviction of 
 sin and of righteousness, to add what is implied in both the 
 former, and much less important than either of them: and too 
 much stress is laid on the miraculous works of the Apostles, as 
 evincing that the Prince of this world had been judged ; while the 
 ereat act by which that judgement is accomplisht is left out of 
 sight. The first of these objections applies also to Beza’s second 
 interpretation . “coargui denique judicil, quod eum ignoret atque 
 etiam oppugnet, cui tradita est omnis in coelo et terra potestas ; 
 quoniam videlicet eum repudiat qui tollit peccatum, qui sua 
 virtute nunc regnans nos justificat, qui denique diabolum vicit.” 
 In Beza’s third interpretation, —“ De judicio denique, quod incre- 
 dulis esse paratum, et in ipsorum principe Satana jam aliquatenus 
 exsertum cogentur ex Apostolica doctrina et ejus efficacia cog- 
 noscere,’—xpicts is taken in the right sense ; but the rest is vague 
 and unsatisfactory. 
 
 Cartwright has better seized the meaning and force of the Com- 
 forter’s third conviction. “ Denique mundum coarguet de judicio, 
 et potestate illi in terris et coelo tradita, ut qui omnium despica- 
 tissimus habebatur, is gloriosissimus princeps comprobetur. In quo 
 etiam Apostoli in Actis diligenter elaborarunt. Hujus rei firmissi- 
 mum argumentum ab effectis affert, quod mundi princeps judicatur, 
 fugatur, et profligatur, mortis, peccati imperium illi in fideles ademp- 
 tum, omniaque obstacula, quae nostram salutem remorari possint, 
 
428 NOTE Y. 
 
 summota; ut ab inimicis nostris liberati ei serviamus in sanctitate 
 et justitia omnibus diebus vitae nostrae. Quod primum singularem 
 consolationem habet ; omnes, vel potentissimos Ecclesiae hostes fun- 
 dendos et sternendos esse. Deinde admonitionem, ut nos exploremus 
 an justitia Christi induti simus: nam si hoc sit, sequatur etiam nos 
 in Christi potestatem a tyrannide peccati assertos pietati et justitiae 
 studere, et strenue operam dare.” 
 
 iontenan as usual, is sensible and intelligent, in addition to his 
 vast learning. “Judicatum fuisse Diabolum, bene notum, cum 
 Salvator eum devicerit per obedientiam mortis suae: Heb. ii. 14. 
 Atque indicium primum istius judicii et victoriae erat, cum Christus 
 a mortuis resurgeret : proximum, cum Gentiles e carcere Satanae 
 liberaret, per Evangelium, eumque ipsum carceri manciparet, ut 
 Apocal. xx, 1, 2, qui locus in haec verba optime commentatur. 
 Utrumque arguit plane, Christum judicaturum totum mundum, 
 nempe omnes in ipsum non credentes, cum jam judicaverat Prin- 
 cipem mundi. Atque hic in mentem revocaveris sententiam 
 Judaeorum de Judicio sub Messia; ipsum non omnino judicaturum 
 Israelem, sed Gentiles solum; imo Israelitas potius judicaturos 
 Gentiles, quam ipsos esse judicandos, At qui judicavit Principem 
 hujus mundi, auctorem infidelitatis, judicabit etiam omnes in- 
 fideles.”’ 
 
 Hammond, on the other hand, is as meagre as ever. “Thirdly, 
 He shall urge and work revenge upon Satan and his instrumenis, 
 who crucified Me, and retaliate destruction back upon them.” It 
 is really surprising how so good a man should have had such a dim 
 apprehension of Christian truth, as he perpetually evinces in his 
 Paraphrase and Notes. From the fear of getting out of depth, he 
 wades about kneedeep in the sand. 
 
 Donne follows Calvin in understanding xp/ovs as primarily mean- 
 ing order, but takes no account of the light thrown on the object of 
 the Comforter’s conviction by the declaration upon whom it had ac- 
 tually been exercised. Thus neglecting the clue which might have 
 kept him right, he wanders through a maze of his own luxuriant 
 fancies. ‘‘ After those two convictions of the world,—that they are 
 all under sin, and so in a state of condemnation ;*and secondly that 
 there is no righteousness, no justification to be had to the Jew by 
 the law, nor to the Gentile by nature, but that there is righteous- 
 ness and justification enough for all the world, Jew and Gentile, in 
 
NOTE Y. 429 
 
 Christ ; in the third place the Holy Ghost is to reprove, that is still, 
 to convince the world, to acquaint the world with this mystery, that 
 there is a means settled to convey this righteousness of Christ upon 
 the world, and then an account to be taken of them who do not lay 
 hold upon this means; for both these are intended in this word 
 judgement. He shall reprove them, prove to them this double signi- 
 fication of judgement ; first, that there is a judgement of order, of 
 rectitude, of government, to which purpose He hath establisht the 
 Church: and then a judgement of account, and of sentence and 
 beatification upon them who did, and malediction upon them who 
 did not apply themselves to the first judgement, that is, to those 
 orderly ways and means of embracing Christ’s righteousness, which 
 were offered them in the Church. God hath ordered all things in 
 measure and number and weight : Let all things be done decently and 
 wn order; for God is the God of order.—And this order is this judge- 
 ment; the court, the tribunal, the judgement-seat, in which all 
 men’s consciences and actions must be regulated and ordered, 
 the Church.— 
 
 “The order and judgement we speak of is an order, a judgement- 
 seat establisht, by which every man, howsoever opprest with the 
 burthen of sin, may, in the application of the promises of the Gospel 
 by the ordinance of preaching, and in the seals thereof in the par- 
 ticipation of the sacraments, be assured that he hath received his 
 absolution, his remission, his pardon, and is restored to the innocency 
 of his baptism, nay, to the integrity which Adam had before the 
 Fall, nay, to the righteousness of Christ Jesus Himself.—And this 
 power of remission of sins is that order and that judgement which 
 Christ Himself calls by the name of the most orderly frame in this 
 or the next world, a kingdom.—The Holy Ghost reproves thee, con- 
 vinces thee, of judgement, that is, offers thee the knowledge that 
 such a Church there is, a Jordan to wash thine original leprosy in 
 baptism, a city upon a mountain to enlighten thee in the works of 
 darkness, a continual application of all that Christ Jesus said and 
 did and suffered to thee.—And make that benefit of this reproof, this 
 conviction of the Holy Ghost, that He convinces thee de judicio, 
 assures thee of an orderly Church establisht for thy relief, and that 
 the application.of thyself to this judgement the Church, shall enable 
 thee to stand upright in that other judgement, the last judgement ; 
 which is also enwrapt in the signification of this word of our text.— 
 
430 NOTE Y. 
 
 ee 
 
 “ As God began all with judgement ; for He made all things in 
 measure, number, and weight ;—as He proceeded with judgement in 
 erecting a judicial seat for our direction and correction, the Church ; 
 so He shall end all with judgement, the final and general judgement 
 at the Resurrection.—But was this work left for the Holy Ghost? 
 Did not the natural man, that knew no Holy Ghost, know this? 
 Truly, all their fabulous divinity, all their mythology, their Minos 
 and their Rhadamanthus, tasted of such a notion asa judgement. 
 And yet the first planters of the Christian religion found it hardest 
 to fix this root of all other articles, that Christ should come again to 
 
 Judgement.—But to say the truth, and all the truth, howsoever the 
 Gentiles had some glimmering of a judgement, that is, an account to 
 be made of our actions after this life, yet of this judgement which we 
 speak of now, which is a general judgement of all together, and that 
 judgement to be executed by Christ, and to be accompanied with a 
 resurrection of the body,—of this the Gentiles had no intimation : 
 this was left wholly for the Holy Ghost to manifest. And of this, 
 all the world hath received a full convincing from Him ; because He 
 
 hath delivered to the world those Scriptures which do so abundantly, » 
 
 so irrefragably establish it.” 
 
 His conclusion is grand. After speaking of the terrours of the 
 Last Judgement, he adds, “ Who can think of this, and not be 
 tumbled into desperation? But whocan think of it twice, maturely, 
 and by the Holy Ghost, and not find comfort in it, when the same 
 light that shews me the judgement, shews me the Judge too? Know- 
 ing therefore the terrours of the Lord, we persuade men, but know- 
 ing the comforts tod we importune men, to this consideration, that, 
 as God precedes with judgement in this world, to give the issue with 
 
 the temptation, and competent strength with the affliction, as the © 
 
 wise man expresses it, that God punishes His enemies with delibera- 
 tion and requesting (as our former translation had it), and then with 
 how great circumspection will He judge His children; so He gives 
 us a holy hope, that, as He hath accepted us in this first judgement, 
 the Church, and made us partakers of the word and sacraments 
 there, so He will bring us with comfort to that place, which no 
 tongue but the tongue of St Paul, and that moved by the Holy 
 Ghost, could describe, and which He does describe so gloriously and 
 so pathetically: You are come to Mount Sion, and to the city of the 
 living God, the heavenly Jerusalem, and to an innumerable company 
 
NOTE Y. | 431 
 
 of angels, to the general assembly and Church of the firstborn who are 
 written in heaven, and to God the Judge of all, and to Jesus the Medi- 
 ator of the New Covenant, and to the blood of sprinkling that speaks 
 better things than that of Abel.” 
 
 Bossuet’s Meditation on our verse is rhetorical, vague, and 
 empty, and has that air of unreality, not to say untruth, which 
 so often characterizes French eloquence. Indeed the denunciation 
 of the world is just what one might expect from a declaimer living 
 in the midst of the Court of Louis the Fourteenth. “ Jésus-Christ 
 a dit ci-dessus: C’est maintenant que le monde va étre jugé: c'est 
 maintenant que le Prince de ce siécle va étre chassé. Comment est-ce 
 que Jésus-Christ juge le monde dans le temps de sa passion ? 
 Crest en se laissant juger, et en faisant voir par Pinique jugement 
 du monde sur Jésus-Christ, que tous ses jugemens sont nuls. Le 
 Saint-Esprit qui est descendu, confirme ce jugement contre le 
 monde, Qu’a opéré le jugement du monde sur Jésus-Christ? rien 
 autre chose qu’une démonstration de son iniquité. La doctrine 
 de Jésus-Christ quon croyoit anéantie par sa croix, se reléve plus 
 que jamais; le ciel se déclare pour elle ; et au défaut des Juifs les 
 Gentils la vont recevoir, et composer le nouveau peuple. C'est 
 Pouvrage du Saint-Esprit, qui, descendu en forme de langue, montre 
 Pefficace de la prédication apostolique. Toutes les nations l’en- 
 tendent : de toutes les langues il ne s’en fait qu'une, pour montrer 
 que l’Evangile va tout réunir. Le prince de ce monde est jugé : 
 tous les peuples vont consentir & sa condamnation. Jugeons le 
 monde: condamnons le monde. L/autorité qu’il se donne de nous 
 tyranniser par ses maximes et ses coutumes, a donné lieu A con- 
 damner en la personne de Jésus-Christ la vérité méme. O monde! 
 je te déteste:; le Saint-Esprit te convaine de fausseté. N’adhérons 
 au monde par aucun endroit ; sa cause est mauvaise en tout.—C’est 
 donc par 14 que le monde est jugé. La vie que le Saint-Esprit in- 
 spire aux fidéles, condamne toutes ses maximes. I] n’y a plus d’ava- 
 rice, ou chacun apporte ses biens aux pieds des apdtres: il ny a 
 plus de divisions, ni de jalousie, ot il n’y a qu’un cceur et qu’une 
 ame: il n’y a plus de plaisirs sensuels, ob Yon ade la joie d’étre 
 flagellés par amour de Jésus-Christ: il n’y a plus d’orgueil, ou 
 tout est soumis au conducteurs de l’Eglise, qu’on rend mattres de 
 tous ses désirs, et plus encore de soi-méme que de ses richesses, 
 Commengons done cette vie chrétienne et apostolique, et laissons- 
 
432 NOTE Y. 
 
 ea ar en maori: 
 
 nous convaincre par le Saint-Esprit.” The rule for the extinction 
 of pride in the last sentence but one is curious. Bossuet seems to 
 have forgotten that the Apostles themselves were liable to that vice, 
 and how anxiously their Divine Master warns them against it, how 
 the example which He set before them for the guidance of their lives 
 was that of the Son of man, who came not to be ministered to, but to 
 minister. This is one of the primary fallacies in the Romish view 
 of the Church, proceeding upon a kind of assumption that they 
 who enter the ministry, do thereby acquire a sort of immunity 
 from the ordinary sinfulness of mankind. That such an assumption 
 is utterly baseless, has been too plainly proved by the miserable 
 experience of eighteen centuries. For, though there are certain sins 
 to which the clergy are in some measure less exposed, and con- 
 sequently less prone, their peculiar. condition has given birth to 
 new forms of sin especially belonging to it; among which are new 
 shades and modifications of pride : and even if this assumption were 
 not thus groundless, the system built upon it would be most 
 injurious, no less to the Clergy, to whom this submission is to be 
 paid, than to the Laity, whose Christian life under it ceases to be a 
 reasonable service, and is never allowed to emancipate itself from the 
 swathing bands of rules and ordinances. Moreover, though the 
 advocates of such a system are apt to boast of the manner in which 
 it recognises and inculcates the great Christian duties of submission 
 and self-sacrifice, yet in fact this recognition is merely partial, 
 stopping short at the outward act, the act of submission to a visible 
 superior, the act of giving up outward possessions : and these acts, 
 when they are performed according to prescribed modes, in- 
 deference to authority, are far from implying the spiritual 
 realities, which alone can give them true worth, and which 
 strengthen and elevate the character of the agent, while formal acts 
 enfeeble and dwarf it. 
 
 Lampe, as he is wont, is clear and full, though he has too 
 much of that logical formalism which marks the Calvinistic school 
 of theology. “De judicio addit, quod et alias apud Prophetas 
 frequentissime solet justitiae Christi et regni ejus jungi: Ps. Ixxxix, 
 14, xevii. 2., ete—Judicium hoc est pars Regni Christi, et in- 
 choatur in hac vita, quando electis non solum sententia absolutoria 
 per justitiam Christi ad conscientiarum tranquillationem appli- 
 catur, sed et lex fidei et sanctimoniae, quae Kupiws judicia Domint 
 
NOTE Y. 433 
 
 appellari solet, praescribitur, quam ubi neglexerint, castigantur, 
 ubi vero impleverint, favore Domini laeti fruuntur ; quando ab altera 
 parte hostes justitiae et regni Christi immissis poenis coercentur 
 atque exscinduntur. Consummatur autem in futura vita, ubi 
 omnes coram tribunali Christi sistendii—Convincuntur ergo de hoc 
 judicio, quibus demonstratur Christum post consummatam obedi- 
 entiam vere regnum occupasse, adeoque quicunque in mundo 
 servari vult, eum oportere ad Christum respicere ac confugere, 
 eique se subjicere, Ps. ii, 12—Triplex in Satanam judicium 
 commemorat Scriptura, primum in Paradiso, alterum in passione 
 et morte Christi, tertium in consummatione saeculi. Hic ad se- 
 cundum respicitur, in eo consistens, quod cum justitia aeterna per 
 obedientiam Christi adducta, coram -tribunali Dei non tantum 
 Satanae praetensum jus in Christum et electos fuerit plene abjudi- 
 catum, sed etiam sententia.ejus condemnatoria confirmata. Ju- 
 dicium hoc a Patre postulat Filius: Zach. iii. 2.—Sic Diabolus 
 potestatem mortis habens est abolitus: Hebr. ii. 14. Haec sunt 
 vincula quibus constrictus est, non tantum ne noceat amplius 
 electis, sed etiam ut ipse in poenam adservetur: Matth. xu. 29. 
 Jud. 6.--Hoc judicium licet instaret, in praeterito tamen de eo quasi 
 jam peracto Salvator loquitur, tum quia ante fores erat, tum quia ad 
 tempus effusionis Spiritus Sancti respicitur, qui convincens mun- 
 dum hoe judicium tanquam jam administratum erat publicaturus.” 
 By some of the German rationalists, who were offended, both 
 by the mention of the Spirit of Evil in this passage, and by the 
 condemnation of the world implied in his being called its Prince, 
 explanations to evade these objections were devised. Wetstein 
 having already said in his note, “Judicem injustum judicabit; 
 Pilatus conscientia criminis admissi torquebitur, atque ab officio re- 
 movebitur: Diabolus vero, a quo omne peccatum ortum est, regno 
 exuetur, tenebris ignorantiae et idololatriae per lucem Evangelii ubi- 
 que terrarum dispulsis ;” it was suggested by some that the Prince 
 of this world in our passage must be Pilate, and that what Wet- 
 stein had instanced as an example of the judgement to be executed 
 by the conviction of the Comforter, was in fact its consummation. 
 Bolten for Pilate substituted the Sanhedrim, “whose cause the 
 Spirit of God was to prove to be bad in the sight of the Jews, by 
 means of the Apostles whom He inspired and enabled to work 
 
 miracles.” But even J. E. E. Schmidt, in his Bibliothek fiir Kritik 
 2£ 
 
434 . NOTRE: 
 
 und Exegese des Neuen Testaments (11. 327), objected that “Jesus 
 does not speak here merely of His controversy with the Jews, but 
 generally of His controversy with all the opposers of His purpose. 
 To the Founder of the kingdom of light the natural antagonist is 
 the Prince of the kingdom of darkness, the kingdom then subsisting 
 in the world.—Jesus may indeed have referred at the same time 
 to His controversy with the Sanhedrim; for this opposition to His 
 purpose might also be regarded as a work of the devil; because 
 it resisted the establishment of the kingdom of light, and promoted 
 the continuance of the kingdom of darkness.” Yet Tittmann, both 
 here and in xu. 31, interprets tov dpyovTa Tov Kécpov Tov'Tov 
 to mean “ omnes eos quicunque tum inter Gentiles, maxime autem 
 inter Judaeos, vim haberent potestatemque qua impedirent propa- 
 gationem Evangelii, nominatim principes Judaeorum, Pharisaeos, 
 legis peritos, sacerdotes—Sed hie dpywv tot Kécpov tovTov 
 damnabatur, xéxpitar, quatenus ejus vis ac potestas frangebatur aut 
 imminuebatur, adeoque odia ejus, facta et consilia vana reddebantur 
 atque irrita. Idque factum est per Spiritum Sanctum, ministerio 
 Apostolorum, dum docerent Jesum esse Messiam unicum et veris- 
 simum, finem habere oeconomiam Mosaicam, non opus esse am- 
 plius ritibus a lege praeceptis, unam viam tenendae salutis esse 
 fidem in Christum. Atque ita, quamvis resisteret princeps mundi, 
 tamen evangelium Jesu Christi tradebatur ubique, Hierosolymis, in 
 Palaestina, in toto orbe terrarum, ejusque regnum propagabatur ; 
 vicissim vero vis ac potestas improbitatis Judaicae frangebatur, in 
 primis destructo templo et eversa republica Judaica.” This inter- 
 pretation falls short of the true meaning of the passage, inasmuch 
 as it looks at little but the outward conflict which the Gospel had 
 to wage, without taking sufficient account of the spiritual conflict 
 against the power of evil, or of the dominion exercised by that 
 power in the world. Rosenmiiller is better here: “ Diabolus in- 
 telligitur, qui Deo quasi excluso regnavit atque exercuit tyranni- 
 dem suam inter Gentiles et Judaeos, captivos eos ducens in omne 
 peccatum et perditionem.—Lllius vis atque potestas labefactata di- 
 citur, quotiescunque per propagatam doctrinam aut susceptam disci- 
 plinam Christi homines e potestate ejus, sive erroris aut impietatis 
 servitute, erepti sunt.—Ubi Judaei a Judaismo, Pagani ab idolo- 
 latria abducti sunt, tum fassi sunt Satanam condemnatum ejusque 
 vim esse fractam.” 
 
NOTE Y. 430 
 
 Here, as elsewhere, the views of the more recent German com- 
 mentators, at least of the better part of them, come much nearer 
 the truth. Luecke says, “In the first two convictions to be 
 wrought by the Comforter, Jesus implies that the world may 
 and is destined to acquire an insight into His righteousness, and 
 into the erroneousness of its own unbelief. Meanwhile the world, 
 so long as it does not believe, is swayed by the power of the devil. 
 This leads to the third €Aeyyos, with which the Spirit’s office of 
 convincing closes. Every moral process closes with a xpious. 
 The primary foundation and root of the world’s resistance is the 
 adpYwv Tov Kdcpov TovTov. As long as he has power over the 
 world, it resists the Gospel. But his power lasts so long as he is 
 not known in his state of condemnation. The world in its dark- 
 ness cannot recognise this, Dwelling in the midst of shadowy 
 unrealities, it is deceived by evil under the guise of good and right. 
 Hence the delusion, the errour of the world, spoken of in v. 2, its 
 servility, its frantic hatred of the Gospel. But in proportion as 
 the true light, the Spirit, gains way in the world, good and evil 
 are separated: the latter loses its speciousness, and therewith 
 its power over the world: comp. 1. 18—21. The Prince of the 
 world appears in his nakedness, and consequently in his eondem- 
 nation, and in his impotence: xu. 31. Thus the world, so far as 
 it receives this conviction, is set free by the €Aeyyxos of the Spirit 
 from its delusion and its hatred of the truth; but so far as it 
 resists the first and second €Aeyxos, it is judged, that is, con- 
 demned, along with its Prince. One may term this triple €Aeyyos 
 of the Spirit, which is continually going on in the world, the 
 summary of the universal History of the Kingdom of God and 
 Christ.” 
 
 Tholuck’s explanation, in his Notes here and on xu. 31, is to 
 the same effect. “‘ The meaning of our Lord’s words is, When the 
 divine principle of the Spirit that will spread among My disciples, 
 shall produce these extraordinary effects in mankind, people will be 
 forced to confess that the power of the evil Spirit, which opposes 
 Me in the ungodly feelings of men, is broken. As by the incar- 
 nation and coming of the Saviour an inward judgement was 
 coramenced in the hearts of men (see c. 111. 18), of which the Last 
 Judgement is only the outward manifestation ; in like manner an 
 inward judgement upon the evil Spirit was then commenced, which 
 
436 NOTE Y. 
 
 is to end in the outward manifestation of his casting out at the 
 Last Judgement: Rev. xx. 14. 1 Cor. xv. 26. The ordinary signi- 
 fication of the verb xpivewy is very appropriate in this place. 
 When God judges evil objectively, His judgement must be a sen- 
 tence of condemnation: but that which God casts out objectively, 
 must have its powers overthrown subjectively, that is, in the 
 world.—In that Christ appeared in the world, in that He fulfilled 
 the most perfect obedience by His closing sufferings and death 
 (Hebr. v. 8), in that He rose glorified from the dead, He broke 
 down the power of evil; the Kingdom of God advanced mightily ; 
 and God’s condemnation of evil was carried into effect. Christ 
 sees Satan fall like lightning from heaven. For if the power 
 of the kingdom of evil was overthrown by that great act of 
 redemption, the power of Satan, the ruler over that kingdom, 
 was also overthrown thereby.” 
 
 The purpose of this conviction is well exprest in Olshausen’s 
 note on xin 31. “The destruction of evil is the necessary 
 consequence of the triumph of good, which alone can render it 
 possible. The casting out of Satan (and of his angels with him) 
 from heaven (Luke x. 18. Rev. x11. 7), necessarily implied the 
 previous exaltation of Christ, and of His saints with Him, from 
 earth to heaven. The judgement, as being the expulsion of evil 
 from the great communion of the life of the universe, is not to be 
 conceived as merely concentrated at the end of the world, but is 
 continually going on through the whole of history, manifesting 
 itself more plainly at certain moments, when good comes forward 
 effectively in fuller power. When the disciples, through the 
 powers of a higher world, drove out evil spirits that had been 
 holding sons of Abraham in bondage, our Lord therein saw the 
 fall of Satan from his throne (Luke x. 18); and when the Gentiles 
 came pressing into the kingdom of God, He declared that Satan was 
 wholly cast out. The partition-wall of the Law, which sin had 
 rendered necessary between the Jews and the Gentiles, was 
 removed by the power of Truth: instead ef separation, came the 
 union of all: Eph. 11. 14.” 
 
 I cannot wind up this Note better than with Stier’s on this third 
 branch of the conviction to be wrought by the Comforter. He 
 begins with a reference to the rationalist deniers of the personality 
 of the Spirit of Evil. “ Even the Holy Ghost,—though He was to 
 
NOTE Y. 437 
 (oocyte at eR a i a ea ee 
 
 make an end of all manner of accommodation, to strip off all 
 Jewish colouring,—does not cease, but commences anew, to teach 
 us the existence of a Devil: so that this must needs belong to 
 some fundamental article of saving truth, without which what sin 
 and what righteousness is, especially what is the atonement whereby 
 Jesus procures the righteousness of sinners, cannot be thoroughly 
 understood. He who knows Jesus, and then looks at the unbelief 
 of the world, will, under the illumination of the Spirit, find no 
 adequate solution for this, except in what we learn from 2 Cor. iv. 4. 
 —How the judgement of the Prince of this world (CH Riis ljeas 
 here connected with the whole process as its conclusion, after all 
 that has been said it will not be difficult to perceive. The enemy 
 of God, the cause of all sin and unrighteousness, who deludes the 
 world into unbelief, loses his action utterly in his contest against the 
 Saviour ; and therefore it is gained for the world, over which he 
 has no longer any right or power. In this judgement the victory 
 of righteousness over sin is completed. It isa judgement wherein 
 the cause of our salvation is decided, if we but will it. To testify 
 this to the world is the consummation and end of the preaching of 
 the Holy Spirit, whose conviction is either received by us for our 
 comfort and strength, or, in an opposite case, turns into an 
 announcement of Judgement. 
 
 “The ground of that future Judgement, towards which the 
 world is advancing under the parting testimony of the Holy Ghost, 
 lies in that judgement which has already been accomplisht by 
 Christ’s going to the Father, and which the Holy Ghost sets before 
 us. In consequence of Christ’s reconciliation, there is no longer 
 any human hell, but only His heaven for those who believe in 
 Him unto righteousness, or Satan’s hell for all who continue of 
 the world. The éAcyyos of the Spirit completes this separation in 
 such wise, that on each side three classes of men must become 
 manifest: among those who receive that éXeyyxos, the penitent, 
 who confess their sin, the believers, who are justified in Christ, the 
 saints, who are delivered from the power of Satan in perfecting 
 their sanctification ;—among those who continue to reject it, obsti- 
 nate sinners, unbelievers, the judged. Observe the double meaning 
 of this last proposition: Satan is judged for our benefit, if we 
 accept Christ’s righteousness: or we abide with him in the J udge- 
 ment, if we continue with the world in sin. Not that, as has been 
 
438 NOTE Y. 
 
 ghee 
 said, the Spirit here for the first time reproves the sin of those who 
 do not resist the Prince of this world, now that he is judged, 
 and deprived of his strength : for this would be a varepov mporepoy, 
 whereby the whole éAeyyos at its close would begin anew. But 
 the reproof of sin was necessarily the first, including everything that 
 belonged thereto: whereas now, after the whole dilemma between 
 sin and righteousness is clearly set forth, the Spirit finally announces 
 the judgement of Satan in such a way, that He not only comforts. 
 believers with the perfect comfort declared in Rom. viii. 33, 34, but 
 also reproves unbelievers with that word of awful judgement, as a 
 last sting, in their inmost hearts, Will ye then absolutely be and 
 continue the devil’s ? will ye be judged with him ? 
 
 “One thing more must be mentioned, to complete these hints, 
 that, inasmuch as the separation between the world and believers 
 is not one éffected in a moment, and a remnant of the world 
 abides even in Christ’s disciples, the Holy Ghost will reprove their 
 remaining unbelief, will continually preach to them of Christ's 
 righteousness, and will continually call them to a fresh, more 
 thorough decision between Him who judged and him who was 
 judged. As, to those who are in total unbelief, He not only shews 
 their life and deeds, but also, for instance, their sinful books and 
 systems, bringing out the rp@rov Weddos therein as peccatum and 
 error; in like manner, in those who do not thoroughly believe, He 
 reproves whatever does not yet proceed ek TIOTEWS ELS TIOTLY, 
 every last remaining Yebdos of their life and doctrine, as a sin 
 against the truth of the Spirit, incurred through want of faith and 
 disobedience. O how totally different is the Judgement of the 
 Spirit from that which in these days of toleration we exercise ! 
 and yet this His primary Judgement is the only protocol for the 
 last eternal one.” 
 
 Nore Z: p. 183. 
 
 There is a terrific truth in Coleridge’s words, in a note on 
 Taylor’s Doctrine of Repentance (Remains, 1. 302). “ Probably 
 from the holiness of his own life, Taylor has but just fluttered 
 about a bad habit, not fully described it. He has omitted, or 
 rather described contradictorily the case of those with whom the 
 
 ve 
 
NOTE Z. 439 
 cc ee ee a ater kee ea eB ce 
 objections to sin are all strengthened, the dismal consequences more 
 glaring and always present to them as an avenging fury, the sin 
 loathed, detested, hated, and yet, spite of all this, nay, the more 
 for all this, perpetrated. Both lust and intemperance would fur- 
 nish too many instances of these most miserable victims.” In 
 the next note he returns to the same remark: “But the most im- 
 portant question is as to those vicious habits, in which there is no 
 love to sin, but only a dread and recoiling from intolerable pain, as 
 in the case of the miserable drunkard. I trust that these epileptic 
 agonies are rather the punishments than the augmenters of his 
 guilt.” The same truth is finely exprest in the fourteenth Essay in 
 the Friend. “This is indeed the dread punishment attacht by 
 nature to habitual vice, that its impulses wax as its motives wane. 
 No object, not even the light of a solitary taper in the far distance, 
 tempts the benighted mind from before ; but its own restlessness 
 dogs it from behind, as with the iron goad of destiny.” 
 
 Note A A: p. 136. 
 
 Augustin, in his 52nd Tractate upon St. John, speaking on this 
 passage, says: “ Possidebat diabolus genus humanum, et reos 
 suppliciorum tenebat chirographo peccatorum; dominabatur in 
 cordibus infidelium ; ad creaturam colendam, deserto Creatore, ’ 
 deceptos captivosque pertrahebat. Per Christi autem fidem, quae 
 morte ejus et resurrectione firmata est, per ejus sanguinem, qui 
 in remissionem fusus est peccatorum, millia credentium a dominatu 
 liberantur diaboli, Christi corpori copulantur, et sub tanto capite 
 uno ejus Spiritu fidelia membra vegetantur. Hoc vocabat judicium, 
 hane discretionem, hane a suis redemptis Diaboli expulsionem.— 
 Praedicebat ergo Dominus quod sciebat, post passionem et glori- 
 ficationem suam per universum mundum multos populos credituros, 
 in quorum cordibus diabolus intus erat; cui quando ex fide 
 renuntiant, ejicitur foras. Sed dicit aliquis, Numquid de cordibus 
 Patriarcharum et Prophetarum, veterumque justorum non ejectus 
 est foras? Ejectus est plane. Quomodo ergo dictum est, Nune 
 giwetur foras? Quomodo putamus, nisi quia tune quod in 
 hominibus paucissimis factum est, nunc in multis magnisque 
 populis jam mox futurum esse praedictum est ?—Quid ergo, ait 
 
440 NOTE A A. 
 
 a ear 
 
 quispiam, quia diabolus de credentium cordibus ejicietur foras, 
 jam fidelium neminem tentat? Imo vero tentare non cessat. 
 Sed aliud est intrinsecus regnare, aliud forinsecus oppugnare : 
 nam et munitissimam civitatem aliquando hostis oppugnat, nec 
 expugnat. Et si aliqua tela ejus missa perveniunt, admonet 
 Apostolus unde non laedant: commemorat loricam et scutum fidei. 
 Et si aliquando vulnerat, adest qui sanat. Quia sicut pugnantibus 
 dictum est, Haec scribo vobis, ut non peccetis; ita qui vulne- 
 rantur quod sequitur audiunt, Zt si quis peccaverit, Advocatum 
 habemus apud Patrem, Jesum COhristum Justum: ypse est Pro- 
 pitiatio peccatorum nostrorum. Quid enim oramus, cum dicimus, 
 Dimitte nobis debita nostra, nisi ut vulnera nostra sanentur ? 
 Et quid aliud petimus cum dicimus, Ve nos inferas in tentationem, 
 nisi ut ille qui insidiatur vel certat extrinsecus, nulla irrumpat 
 ex parte, nulla nos fraude, nulla nos possit virtute superare? Quan- 
 taslibet tamen adversum nos erigat machinas, quando non tenet 
 locum cordis ubi fides habitat, ejectus est foras. Sed nis: Dominus 
 custodierit civitatem, in vanum vigilabit qui custodit. Nolite ergo de 
 vobis ipsis praesumere, si non vultis foras ejectum diabolum intro 
 iterum revocare. Absit autem ut diabolum mundi principem ita 
 dictum existimemus, et eum coelo et terrae dominari posse credamus. 
 Sed mundus appellatur in malis hominibus, qui toto orbe terrarum 
 diffusi sunt; sicut appellatur domus in his a quibus habitatur, 
 secundum quod dicimus, Bona domus est, vel, Mala domus est, non 
 quando reprehendimus sive laudamus aedificium parietum atque 
 tectorum, sed quando mores vel bonorum hominum vel malorum. Sic 
 ergo dictum est, Princeps hujus mundi ; id est, princeps malorum 
 omnium qui habitant in mundo. Appellatur etiam mundus in 
 bonis, qui similiter toto terrarum orbe diffusi sunt. Inde dicit 
 Apostolus, Deus erat in Christo, muncum reconcilians sibi. Hi sunt 
 ex quorum cordibus princeps hujus mundi ejicitur foras.” 
 
 Note AB: p. 147. 
 
 I will insert an extract here from Nitszches System of Christian 
 Doctrine, §§ 139, 140. ‘The perfected Mediator of the New Testa- 
 ment first imparts His gift of eternal redemption to the souls of men 
 through the Holy Spirit, who takes everything from Him: John 
 
 —————————— - - 
 
NOTE A B, 441 
 
 xvi. 13, 14. For the gaining of the redemption (eJpeous Autpdceus, 
 Hebr. ix. 12) is one act ; the bestowal of it upon individual men is a 
 different one. The procuring of salvation (rd yapirOévra iv, 
 1 Cor. ii, 12) is different from its appropriation (wéroyou, Hebr. iii. 
 1. vi. 4). . The grace of our Lord Jesus Christ is distinct from the 
 grace of the Holy Spirit. By the former the whole world is recon- 
 ciled, xard, Stvapuv, 1 John ii. 1. 2. ; by the latter an ever increasing 
 number of individuals is reconciled, xa7’ évepyeav, to God : 2 Cor. 
 V. 20: deopeba ixép Xpirrod, katadAdyynre 7H Oed. 
 
 “As the foundation of our salvation in the person of the Re- 
 deemer does not act magically, but, inasmuch as its chief instru- 
 ments are doctrine and testimony, in a manner consentaneous to the 
 original constitution of human nature, which involves freedom ; in 
 like manner, for the appropriation of salvation, it is primarily re- 
 quisite that man’s free receptivity should be excited or called forth. 
 This instrumentality of the word, the Church, and the sacraments, 
 in the operations of grace does not preclude the necessity for an 
 immediate working of God upon the heart; and the initiatory 
 act of regeneration by the Spirit, when it has actually taken place, 
 does not prevent the perpetual continuance of similar acts, down 
 to a term which is never to be lookt for in the present condition 
 of mankind. 
 
 “The Scholastic Theology of the middle ages could not give a 
 correct view of the doctrine of the appropriation of salvation ; be- 
 cause it thought more of the ecclesiastical course of the Christian’s 
 life, as it was to develop itself through the instrumentality of the 
 sacraments, than of the order of salvation. In so doing it fixt its 
 attention chiefly on preparatory and justifying grace, and then again 
 on baptism, and penance after baptism. The last distinction loses its 
 significance in Protestantism ; because every reconversion of a man 
 after a fresh fall is essentially similar to the first. The dogmatic 
 Theology of the Reformation attended at first solely to the point of 
 justification by faith, and developt this according to circumstances, 
 or rather developt the idea of faith still further, along with those 
 which are essentially connected with it, the Holy Spirit, repentance, 
 works, love. Subsequently it took up the distinction of gratia 
 praeparans and convertens, and also sanctificans, conservans, glori- 
 Jicans, or at least of regeneratio, renovatio, and so on. The Mystic- 
 ism of the middle ages cared less about our individual appropriation 
 
442 NOTE A B. 
 
 ad 
 
 of salvation, than about the extinction of our insulated life, or the 
 stages of union with God; and Protestants have erroneously re- 
 garded this wnio mystica as a peculiar, final state, which it cannot 
 be, since the true mystical union with God is already contained 
 in regeneration and sanctification, A like errour is-it, when, 
 through a misconception of the expressions in the Epistle to the 
 Hebrews, a special reAciwors is deemed to constitute the end. 
 The school of Ernesti criticized the usual order with little better 
 success than the division of Christ’s office; for the main distinc- 
 tion of justificatio and sanctificatio, vocatio and regeneratio, lies 
 plainly in the language of Scripture. Two series, an objective 
 nnd a subjective one (doi, tiaris), a8 De Wette proposed, cannot 
 be carried through, and do not help in the solution of the problem. 
 The right division was introduced by Schleiermacher ; though the 
 way had been prepared for it by the older one of gratia praecurrens, 
 operans, cooperans, etc. The division must assuredly be psycho- 
 
 logical, not however so as to be grounded, according to Hollaz 
 
 and Ammon, on the relations of the feelings, the understanding, 
 and the will, in which case nothing further is left for sanctification, 
 but so that the state of the soul, or our spiritual life, is to be con- 
 sidered with reference to its mediation, principle, and development. 
 This triple distinction of calling, justification, and sanctification, may 
 also be viewed with reference to Christ's triple office, as Prophet, 
 Priest, and King.” * 
 
 * As T have spoken several times with high praise of the invaluable work 
 - from which this passage is extracted, it seems incumbent on me to state that, 
 if any of my readers should be led thereby to look into the recently publisht 
 English Translation, they will be miserably disappointed. A more conspicu- 
 ous example of what Southey called traducing and oversetting a book will not 
 readily be found. Even in the selection of the work for translation, little 
 judgement was exercised. For, since it was composed in great measure as a 
 manual to be expanded and expounded ina course of theological lectures, 
 though it contains an almost inexhaustible fund of thought and learning, 
 this is brought forward summarily and often allusively, with perpetual re- 
 ferences to the German theological writers of the last hundred years, of most 
 of whom the mere English reader will never have heard. Hence to such a 
 person the very best translation would have been useless, and almost unin- 
 telligible, except it were accompanied by a copious account of the writers 
 and systems referred to; nor would such information, so acquired, be of any 
 worth. But of such knowledge, as of every other qualification for their task, 
 
NOTE A B. 443. 
 
 These historical remarks may be serviceable to those who desire 
 to understand the development of theological opinions, and who 
 have risen above the vulgar errour of supposing that all the wise 
 men in all ages must have thought exactly as they themselves 
 think on every subject, and that, so far as they did not, they were 
 wrong. 
 
 Note A C: p. 158. 
 
 The connexion between the three parts in the Comforter’s three- 
 fold conviction is thus set forth by Lampe. “ Neque negligendus est 
 ordo, quo hi articuli sunt locati. Ille enim non tantum cum 
 oeconomia salutis, sed etiam cum methodo Spiritus examussim 
 convenit. Cum oeconomia salutis: nam in demonstratione peccati 
 sanctitas Patris, justitiae omnisufficientia Filii, yudic’i robur Spiritus 
 Sancti manifestatur. Cum methodo Spiritus Sancti: primo enim 
 peccatorem convincit de peccato suo, ut salutis cupidum faciat: ne 
 vero in eo desperet, mysterium justitiae aperit, atque ita spe salutis 
 implet : et ne spe hac ad securitatem™carnis abutatur, totam judicii 
 in hac justitia fundati rationem aperit.” 
 
 Among Bernard’s Sentences (Vol. 1. p. 1239), one bears upon 
 the threefold conviction wrought by the Comforter. “Spiritus 
 Sanctus arguit mundum de peccato quod dissimulat,—de justitia 
 quam non ordinat, dum sibi non Deo eam dat,—de judicio quod 
 
 -usurpat, dum tam de se quam de aliis temere judicat.” Samson 
 might have propounded it as a riddle to the Philistines to divine 
 
 the Translators are thoroughly innocent. Nay, they perpetually misunder- 
 stand the commonest idioms and expressions of the German language ; and, 
 sitting down to render a writer whose style, though knotty, and obscure from 
 its condensation, is full of deep and subtile thought, their chief characteristic 
 is a felicitously unconscious want of meaning, not seldom making the author 
 say the very contrary of what he says in his own tongue. I will not waste 
 paper in citing instances of this, that having been done sufficiently by a 
 writer in the Eclectic Review for December last, whose collection of blunders 
 might without much trouble be centupled. But it seemed to me due to 
 Nitzsch to vindicate him from the suspicion of having uttered the bewildering 
 nonsense imputed to him in the Translation. It is to be regretted that the 
 good intentions of the enterprising publisher, Mr Clark, should be thus 
 baffled by the incompetence of the workmen whom he has employed. 
 
444 NOTE AC. 
 
 the logical processes by which these expositions are elicited from the 
 Scriptural text. 
 
 Here I will insert Maldonat’s interpretation of our three verses ; 
 which is clever, as he always is, though it has that shallowness, 
 which commonly goes along with cleverness, and which is a per- 
 vading characteristic of Jesuit, as of most of the Romish Post- 
 tridentine Theology. “In nomine peccati duplex est quaestio, 
 cujus, et quale peccatum intelligatur. Ipsius mundi peccatum 
 intelligi, manifestum videtur esse ; itaque id ab omnibus tamquam 
 certissimum ponitur : sed postea docebimus generaliter accipiendum, 
 tamquam si diceret, Spiritus Sanctus declarabit uter nostrum peccator 
 sit, Egone, an mundus, gui Me peccatorem solet uppellare. Quale 
 autem peccatum intelligat, de eo nonnulla inter interpretes dissensio 
 est. Nonnulli—peccatum illud significari volunt quo Christum 
 Judaei crucifixerant.—Hoc enimvero esse arguere de peccato, cogere 
 certis argumentis peccatum confiterii—Ali peccatum, quod vocant 
 infidelitatis, significari putant, arguendumque esse hujus ipsius 
 peccati mundum, quod in Christum credere noluerit.—Mihi nullum 
 
 certum peccatum videtur insinuari, sed generaliter illud significari. 
 
 peccatum, quo ante etiam quam Christus veniret, totus mundus 
 obstrictus tenebatur. Itaque non docet Christus fore ut Spiritus 
 Sanctus ullius in se admissi, postquam venit, peccati mundum 
 coarguat; sed fore ut mundus, visis admirandis Spiritus Sancti 
 operibus, agnoscat se vetere adhuc teneri peccato, cum videat non 
 potuisse nisi per Christum ab eo liberari; per Christum autem 
 liberatum non esse, cum in [lum non crediderit. Atque ita 
 intelligenda ratio est quam Christus subjungit: de peccato, inquit, 
 quia non crediderunt in Me.—Non enim significat, propter hoc 
 peccatum arguendum, quod in Ipsum non crediderit, sed propterea 
 peccatum ejus arguendum, quia non credidit, quae vera via est qua 
 a peccato liberaretur.— 
 
 “Una hic superest dubitatio, qua ratione Spiritus Sanctus 
 hoc ipsum declaraturus erat, quod idem de justitia atque judicio 
 quaeri potest. Neque non verbis, sed factis, non per se ipsum, 
 sed per Apostolos caeterosque Christianos, quos erat numine suo 
 repleturus, Futurum enim erat ut mundus, videns quae afflatu 
 Spiritus Sancti Apostoli facerent, imperitos homines omnibus 
 loqui linguis, aegrotos curare, suscitare mortuos, fateri cogeretur 
 Christum, cujus nomine haec omnia facerent, veruam mundi, ut illi 
 
NOTE A C. 445 
 
 praedicabant, Salvatorem esse, seque in suis manere peccatis, quod 
 in Illum non credidissent. Hoc in illa Petri concione videmus 
 accidisse, ubi, cum Petrus Christum unicum esse Salvatorem 
 docuisset, doctrinamque miraculis confirmasset, compuncti sunt 
 auditores corde, dixeruntque ad Petrum, et ad caeteros Apostolos, 
 Quid faciemus, viri fratres ? 
 
 “Sequitur ut de justitia disseramus.—Sunt qui putent justitiam 
 hominum intelligi, aut justitiam certe Christi, non eam qua Ipse 
 justus est, sed qua nos justos efficit; quasi dicat fore ut Spiritus 
 Sanctus doceat, mundum esse peccatorem, se vero esse eum qui 
 justificat impium; aut eos qui in se credunt justos esse, quales 
 apostoli erant ; propterea Eum prius, cum de peccato loqueretur, 
 dixisse, Quia non crediderunt in Me; nunc non dicere, Quia non 
 videbunt Me, sed, Quia non videbitis Me.— 
 
 “Credo allusisse Christum ad praecedentem Suam cum hominibus 
 consuetudinem, quae in causa erat cur Illum peccatorem caeteris 
 similem mundus appellaret, quod carnis Ejus infirmitatem videret, 
 quae occasio auferenda illi erat cum Christus in coelum ascenderet, 
 quod certum id futurum esset argumentum, Eum plus quam 
 infirmum hominem esse, potentem esse Deum, quia sua auctoritate 
 in coelum conscendisset. Hoc est, Quia ad Patrem vado, et jam 
 non videbitis Me: jam occasionem non habebitis ex conspectu 
 carnis et infirmitatis Meae humiliter de Me sentiendi; non enim 
 videbitis Me.— 
 
 “Ultimum reliquum est verbum: Lt de judicio, quia princeps 
 hujus mundi jam judicatus est.— Quidam Christi judicium signiticari 
 putant, et active sumunt, quasi dicat: Spiritus Sanctus mundum 
 docebit Me justum Judicem esse vivorum et mortuorum, cum 
 videat principem suum a Me judicatum esse.—Alii, ad Christum 
 etiam referentes, judiclum pro recto mundi ordine et restitutione 
 perditarum rerum accipiunt.—Malus auctor: (we have seen that 
 this was Calvin’s interpretation :) qualis sententia sit, doctus lector 
 judicabit. Alii referunt ad mundum, sed active etiam accipiunt 
 pro mundi judicio, quo ipse judicat, non quo judicatur ; quo sensu 
 Bernardum paulo supra interpretantem induximus. Alii ad mun- 
 dum, sed passive, fore ut cognoscat mundus judicium suum, id est, 
 suam condemnationem, cum videat se jam in suo principe condem- 
 natum. Sic Augustinus, Beda, et Rupertus; atque hic est verus 
 sensus ; sed aliquanto magis premendus est. 
 
446 NOTE A C. 
 
 “Principem hujus mundi diabolum appellari, dubium non est, et 
 omnes monent: illud vero dixissent, vellem, cur potius dixerit, 
 Christus principem hujus mundi, quam mundum ipsum damnatum 
 esse.—Primum, guia princeps jam vere damnatus, jam victus erat ; 
 mundus non damnatus, sed damnandus erat ; adhuc enim vivebat : 
 adhue spes erat veniae. Deinde, quia se damnatum nisi in suo 
 principe cognoscere non poterat. Denique, quia majoris victoriae 
 erat, principem ‘mundi, quam mundum ipsum devictum esse atque 
 debellatum. Itaque fecit Christus quod solent in bello facere 
 victores ; si hostium imperator inscio, ut saepe fit, exercitu ceciderit, 
 sublatum in hastam ejus caput hostibus ostentant, ut se, mortuo 
 imperatore suo, victos esse confiteantur. 
 
 “At qua ratione hoc ipsum, victum esse diabolum, mundus 
 cogniturus erat? Videns nimirum, nullam contra Christum 
 Ejusque discipulos habere potestatem, Ejus nomine de obsessis homi- 
 nibus pelli, Ejus prohibitum potestate, ac solo signo crucis Ejus 
 territum, in idolis responsa non dare.” 
 
 He who will compare this interpretation of our text by the 
 ablest of Romish expositors, with those by Luther and Stier, 
 given in preceding Notes, can hardly fail to perceive how meagre 
 and superficial the Jesuit is, in comparison with the power and 
 depth and richness of the spiritual truths poured out by the two 
 Germans. Nor does this present an unfair measure of the worth 
 of Romish, when contrasted with good Protestant Theology. 
 It will be seen how shallow Maldonat’s perception of sin is, and 
 that of righteousness, and that of judgement,—how he can 
 neither discern the sinfulness of unbelief, nor the gift of righteous- 
 ness to faith, nor even in what way the Prince of this world is 
 judged. Nor has he any discernment of the spiritual operation 
 of the Spirit. The conviction is to be wrought by outward 
 works, by miracles. Even Peter’s sermon is not sufficient to act 
 upon his hearers, except when “miraculis confirmavisset,” though 
 of this as a motive there is no intimation in the Apostolic 
 narrative. In this spirit the Church of Rome has been wont 
 to lay down that the power of working miracles is an indis- 
 pensable criterion of a true Church; and, rather than be with- 
 out it, she forges lying miracles to deck herself out with. Thus 
 does she give her proof that the Prince of this world has been 
 judged. 
 
NOTE A C. 447 
 
 Neander, in his Life of Jesus (p. 661), states the purposes of 
 the Comforter’s conviction as follows: “Under the conflicts which 
 await the disciples, Jesus promises them the help of the Holy 
 Spirit. The Spirit by their means shall effect whatever is requi- 
 site for the spreading of the Kingdom of God. All that is needful 
 for this work He comprises in these words: the Holy Ghost shall 
 bring the world to a consciousness of its sin, and teach it to 
 recognise the ground of its unbelief therein. (Our Lord’s words 
 rather mean, that the world shall recognise its unbelief to be the 
 ground of its sin.) Next, He shall bring the world to a convic- 
 tion that Christ had not died as a sinner, but had ascended as the 
 Holy One to His Father in Heaven, and by His death, and His 
 subsequent exaltation to heaven, had most completely manifested 
 His holiness. They who have attained to the consciousness of 
 their sin, shall recognise Him as the Holy One, whose holiness is 
 the ground of the sanctification of all others. Thus He brings 
 them gradually to the conviction that judgement has been past 
 upon Satan, who till then had reigned in the world, that evil has 
 been deprived of its power, and therefore that those who have 
 entered into communion with Christ, need not fear it any longer. 
 Everything is thus concentrated in these three steps, the convic- 
 tion of sin, the conviction of the holiness of Christ, our Redeemer 
 from sin, and the conviction of the impotence of evil, which had 
 resisted the establishment of His Kingdom. Herein lies the 
 whole substance of Christianity, the conviction of sin, of Christ 
 as the Holy One, the Redeemer from sin, and of the Kingdom 
 of God which, triumphing over evil, shall subdue everything in 
 mankind !” , 
 
 Norse A D: p. 165. 
 
 Episcopius, in his Jnstitutiones Theologicae (lib. iii. sec. iii. p- 
 144), in an argument on the possibility of the existence of witches 
 in Christian countries, contends that this is not inconsistent with 
 the declaration that the Prince of this world has been judged. 
 “ Esto, inquies: existere dicantur inter et apud homines ac nationes 
 profanas, superstitiosas, et a vero Dei cultu alienas, Chinenses, 
 Guineenses, Javanos, aliasque. At inter Christianos ut credantur 
 
448 NOTE A D. 
 
 esse posse, vix sinit credere ipse Servator, qui de Satana sive 
 principe mundi ait, Joan. xvi. quod jam tum, cum ipse adhuc in 
 terris viveret, condemnatus erat: vers. 11. Atqui, inquam ego, 
 ista oratione Christus non vult significare, Satanam sic jam tum 
 fuisse condemnatum, ut in mundo amplius aut non esset, aut saltem 
 efficere nihil posset in ea mundi parte ubi religio Christi obtentura 
 esset. Contrarium enim manifestum est ex locis supra allegatis, ubi 
 Spiritus Pythonicus dicitur obsedisse adhuc nonnullos istis in locis, 
 ubi Apostoli religionem Jesu Christi plantaverant, a quibus etiam 
 ejectus fuisse legitur. Sed ad summum id tantum voluit Christus, 
 daemonem jam tum exauctoratum fuisse, et imperio Christi ita sub- 
 ditum, ut in eos qui religionem Ejus vera fide amplexuri erant non 
 modo jus nullum habiturus esset, sed etiam ad jussum aut ad preces 
 eorum ejiciendus esset, et veluti fulmen ex coelo cadit (ut dicitur 
 Luc, x. 18), ita repente, dictum, factum, ex corporibus obsessorum 
 exiturus esset ut injustus et damnatus possessor. Ex quo con- 
 sequitur, Satanam quidem vim nullam exercere posse in iis qui 
 veri Christiani sunt, et Jesum Dominum suum ex animo agnoscunt 
 et colunt ; et, quod majus est, credentes in Jesum vi ac potestate 
 ista donari a Christo, ut daemonia per nomen ejus ejicere possint : 
 Mare. xvi. 17. Sed vero ex eo non consequitur, in terris istis ubi 
 Christiani sunt ac vivunt, Satanam sive daemonem nihil efficere 
 posse ; ac proinde eos, qui vel Christiani esse nolunt, vel ore tenus 
 Christi religionem profitentur, caetera profani et nequam, opera 
 Satanae uti non posse ad mirabilia quaedam patrandum. Con- 
 trarium enim non obscure indicant ista loca, in quibus Satan 
 saeculi hujus Deus, id est, eorum qui saeculum et mundum hune 
 amant, dominus esse, vimque eos excaecandi habere dicitur, 2 Cor. 
 iv. 4, princeps, cui potestas aeris est, et spiritus non vi tantum sed 
 evepyeta praeditus, atque utens in filiis dreweias, Ephes. ii. 2, et 
 KOTPLOKPATWP TOU TKOTOVS Ai@VOS TOUTOY, Kal TVEt UA THS TovNplas 
 eév Tos évovpavious, Ephes. vi. 12, id est, quia spiritus est in sublimi 
 aere degens; cui deinde ignita tela tribuuntur, vers. 16, qui et 
 dicitur obambulare instar leonis rugientis quaerens quem devoret, 
 1 Pet. v. 8, fractum scilicet adversis, et sic religioni Christianae 
 renuntiantem, vitaeque mollioris et dissolutioris delitiis se dedentem, 
 sive non resistentem animo infracto adversitatibus, quae religionis 
 Christianae professionem comitari solent: quo ipso sane signifi- 
 catur daemonem sive Satanam sic non dici a Christo damnatum, 
 
NOTE A D. $49 
 
 ut ex Christianorum terris plane sit relegatus aut ejectus, sed sic 
 dumtaxat, ut, quaamquam in iis est, tamen in Christianos nihil possit, 
 si modo ii sese ultro ei non dedant, aut conatibus ejus non cedant ; 
 alioquin veteri jure atque imperio suo utens, tam in ipsos, quam in 
 caeteros alios omnes mundanos profanosque terrae hujus filios, tan- 
 quam dominus et deus eorum, licet divinae Jesu Christi potestatis 
 fraeno coercitus, utpote sine cujus permissione ne in porcos quidem 
 dominandi jus habet, damnatus ad ejus jussibus ac nutibus 
 parendum.” 
 
 b© 
 =) 
 
451 
 
 PASSAGES OF SCRIPTURE ILLUSTRATED 
 IN THE NOTES. 
 
 —_—_— 
 
 Genesis, xviii. 25, p. 353. 
 Deuteronomy, xviii. 19, p. 333. 
 X¥X1X., Xxx. p. 248. 
 Jeremiah, xxxi. 33, p. 248. 
 Matthew, x. 20, p. 298. 
 xvi. 16, p. 298. 
 
 ———— xv. 18, pp. 194.195. 196. 
 Mark, xiii. 11, p. 288. 
 Luke, xii. 12, p. 298. 
 Xxill. 43, pp. 230—232. 
 John, vii, 38, 39, pp. 228—286. 
 viii. 46, p. 316. 
 xii. 24, p. 213. 
 xii. 31, p. 439. 
 xiv. 15—17, pp. 286—298. 
 xiv. 18, p. 315. 
 xvi. 7, pp. 183—185. 193— 
 
 195. 197—205. 213 —221. 
 —— xvi. 8, pp. 315—334. 344— 
 
 347. 
 —— xvi. 9, pp. 347—373. 
 —— xvi, 10, pp. 895—417. 
 
 el ae 
 
 erect ite 
 
 John, xvi. 11, pp.. 419—438. 
 —— xvi. 13, pp..186—193. 
 sane Og Drea 
 ike, 22) p.' 299. 
 Acts, iv. 3, p. 337. 
 Romans, viii. 1, p. 352. 354. 
 Corinthians (1), xii. 3, p. 298. 
 ————_— xi, 5, p. 216. 
 xiv. 6, p. 337. 
 ——_——-—— xIv. 22, p. 338. 
 ———-—--——— xiv, 24, p. 334. 
 Pas kTe Oe De ode 
 Galatians, iii. 2, p. 249. 250. 
 ili, 15; p. 217, 249. 
 ———-— iii: 17, p. 249. 
 pe av 2018 
 Ephesians, iv. 30, p. 216. 217. 
 Timothy (2), iv. 2, p. 316. 
 Titus, i. 9, p. 348, 344. 
 Hebrews, xii. 5, p. 316. 
 James, i. 27, p. 187, 
 —— i. 9, p. 316. 
 
 mone 
 
AUTHORS CITED IN THE NOTES. 
 
 ACKERMANY, 190, 289, 329. 
 
 Andrews, 183. 199. 216—-219. 
 286. 288. 305. 310. 
 
 Angelus Silesius, 283, 
 
 Anselm, 204, 212, 221. 284, 351 
 —354. 
 
 Apollinaris, 322. 
 
 Aquinas, 205. 237. 291. 292. 351: 
 
 Aristotle, 315. 
 
 Arnold, 418. 
 
 Athanasius, 202. 236. 294. 
 
 Augustin, 184, 193. 194, 195. 
 196. 200. 208. 227—233. 287. 
 294, 299. 300. 312. 313. 320, 
 321. 322, 325. 349. 350. 381. 
 396. 397. 398, 420, 421, 439, 
 
 Baader, 392. 
 Bacon, 218. 
 Barrow, 254, 
 Baur, 212. 
 Baxter, 257. 
 Behmen, 283. 
 Bengel, 201. 202, 
 Bernard, 443. 
 Beveridge, 257. 
 Beza, 201. 245. 
 324, 405. 427, 
 Bleek, 335. 
 
 294, 314. 317. 
 
 Bolten, 433, 
 
 Bossuet, 205. 326. 349. 410. 431. 
 Bull, 247, 252. 
 
 Bunyan, 219. 
 
 Byron, 382 
 
 Calvin, 197. 243. 244, 254, 294, 
 313. 323. 339. 362. 404. 426. 
 
 Campbell, 188, 311. 
 
 Carlyle, 383—390. 
 
 Cartwright, 245. 362. 405. 427. 
 
 Chrysostom, 203. 233. 322. 336. 
 338. 348. 395. 419. 
 
 Coleridge, 187, 217, 260, 266. 386. 
 387. 388. 390. 438. 439. 
 
 Conradi, 282. 
 
 Curcellaeus, 191, 220. 222. 
 
 Davison, 348. 
 
 Demosthenes, 315. 
 
 De Wette, 186. 202. 314, 
 
 Diodati, 326. 
 
 Donne, 324. 344, 373. 407. 408, 
 419. 428, - 
 
 Episcopius, 447. 
 
 Erasmus, 186. 
 313. 317. 
 
 Ernesti, 311. 
 
 188. 294. 310. 
 
AUTHORS CITED IN THE NOTES. 453 
 
 Fathers (the), 190. 199. 202. 205. 
 212. 213. 218, 219. 232. 235. 
 
 299. 300. 323. 336. 
 
 Goeschel, 372. 
 
 Goethe, 382. 388. 
 Gregory the Great, 237. 
 Gregory Nazianzen, 236. 
 
 Grotius, 215, 294, 314. 324, 331. 
 
 332, 333. 349. 
 Guenther, 220, 222, 223. 
 
 Hammond, 190. 246. 294. 324. 
 
 338. 334. 349. 410, 428. 
 Heber, 261, 265, 266. 
 Heinsius, 227. 
 
 Henry (Matthew), 259, 363. 
 Herodotus, 391. 
 
 Homer, 315. 
 
 Horsley, 264. 
 
 Hossbach, 306. 
 
 Irenaeus, 314. 
 John of Fescamp, 284. 
 
 Kant, 392. 
 
 Klee, 295. 
 
 Kling, 277. 
 
 Knapp, 309. 311. 
 Kuinoel, 271. 295. 349. 
 
 Lachmann, 227. 
 
 Lampe, 205. 212. 213. 269. 293. 
 328, 333. 334. 347, 350. 363. 
 
 408. 432. 443. 
 Lavington, 261. 
 Lightfoot, 259. 406. 428. 
 
 Luecke, 198. 275—278, 295, 296. 
 
 329. 365. 395. 411. 435. 
 
 Luther, 189. 191. 197. 217. 218: 
 237. 242. 301. 313, 317. 320. 
 323. 351. 355. 361. 378. 399— 
 404. 423, 
 
 Lyra (Nicolaus de), 399. 
 
 Maitland, 294. 
 
 Maldonat, 196. 444—446. 
 Marsh, 186. 
 
 Melancthon, 211. 
 
 Meyer, 295. 
 
 Middleton, 188. 
 
 Milner, 212. 
 
 Milton, 385. 
 
 More (Henry), 303. 
 
 Napier, 390—392. 
 Neander, 447, 
 Newman, 267 —268, 
 Niebuhr, 381. 
 Nitzsch, 278. 440. 442. 
 Noesselt, 270. 
 
 Olshaussen, 266. 279. 296. 329. 
 336. 366. 412. 436. 
 Origen, 195. 
 
 Paulus, 271. 272. 
 
 _ Pearson, 252. 314. 
 
 Perkins, 347. 
 
 Petavius, 205. 227. 
 
 Plato, 294. 335. 378—881. 394. 
 Pope, 264. 
 
 Reformers, 190. 209. 218. 237. 
 313. 322. 323. 330. 331. 333. 
 339. 355. 361. 446. 
 
 Romanists, 196. 208. 328. 330. 
 331. 333. 411. 444. 446. 
 
454 
 
 AUTHORS CITED IN THE NOTES. 
 
 ‘Rosenmueller, 271. 434. 
 Rousseau, 382. 
 
 Schelling, 196. 380. 
 Schiller, 383. 385. 
 Schleiermacher, 185. 
 Schmidt (J. E. E.), 433. 
 Scholz, 186. 
 
 Schoolmen, 209, 292, 351. 
 Scott, 188. 
 
 Socinus, 410. 
 
 Sophocles, 392. 
 
 South, 252. 
 
 Stier, 366. 413. 436. 
 Stillingfleet, 252—254. 
 Strauss, 373 
 
 Tauler, 189. 283. 301. 320. 354. 
 398, 422, 
 
 Theodore of Mopsuesta, 322. 
 
 Theodoret, 208, 234, 336, 337. 
 
 THE END, 
 
 PRINTED AT THE UNIVERSITY PRESS, GLASGOW, 
 BY ROBERT MACLEHOSE. 
 
 TT a a a a 
 
 Theophylact, 336. 348. 396. 419. 
 
 Tholuck, 279, 329, 412. 435. 
 
 Thucydides, 417. 419. 
 
 Tittmann, 275, 295. 347. 411. 434. 
 
 Translation of the Bible, 186. 
 187. 188. 189. 201. 317. 330. 
 344, 
 
 Tyndall, 186. 187. 188. 317. 331. 
 346. 
 
 Walter, 186. 
 
 Warburton, 261—264. 
 
 Waterland, 260. 
 
 Wesley, 188. 
 
 Wetstein, 324. 410, 433, _ 
 
 Whitby, 259. 
 
 Wiclif, 186. 188, 31]. 312. 317. 
 331, 
 
 Wilson, 257. 
 
 Wolzogen, 334. 
 
 Wordsworth, 382. 
 
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 bury in his Primary Visitation. By EpwaRD WHITE, Archbishop. 
 With an Appendix. Second Edition. Crown 8vo. 6s. 
 
 “* Under the title of ‘ The Seven Gifts,’ and in the form of seven primary 
 
 charges, the Archbishop revives and describes such a civitas mei as may 
 suffice, if not for absolute realisation, at least for profitable contemplation 
 am these critical times. The Church of England has to set its house 
 in order, and the only question is how this ts to be done, with what ideas, 
 and in what direction. .... Lhe Archbishop, with the eye of faith, sees 
 the old tree full of young life. It moves, it buds and blossoms, tt bears 
 Jruit ; who shall say it will not till it has been fairly tried ? who can deny 
 it the right to live and act by its own instinctive laws? who will venture to 
 incur infamy by hindering the work ?”—Times. 
 
THEOLOGICAL BOOKS. 7 
 
 Carpenter.—TRUTH IN TALE. Addresses chiefly to 
 Children. By the Right Rev. Witt1am Boyp CARPENTER, 
 D.D., Bishop of Ripon. Crown 8vo. 4s. 6d. 
 
 “* They are told with a quiet, quaint, yet unaffected simplicity, which 
 gives them a real charm and ensures them a warm welcome.”—Church 
 
 Quarterly Review. 
 
 Cassel.—_MANUAL of JEWISH HISTORY and LITERA- 
 TURE: preceded by a Brief Summary of Bible History, by Dr. 
 D. CAssEL, Translated by Mrs. HENRY Lucas. Fcap. 8vo. 2s. 6d. 
 “Mrs. Lucas has translated Dr. Cassel’s smaller ‘Manual of Jewish 
 History and Literature’ 2” @ very satisfactory way. The rendering is 
 both free and idiomatic. . . Dr. Cassel’s book is a welcome addition to the 
 literature upon a most interesting subject of which too little is generally 
 known.” —School Guardian. 
 
 Cazenove.—HISTORIC ASPECTS OF THE A PRIORI 
 ARGUMENT CONCERNING THE BEING AND. ATTRI- 
 BUTES OF GOD. Being Four Lectures delivered in Edinburgh 
 in November, 1884, on the Honyman-Gillespie Foundation. By 
 JOHN GIBSON CAZENOVE, D.D., Sub-Dean and Chancellor of the 
 Cathedral Church of St. Mary, Edinburgh. With Appendices and 
 a Postscript. Demy 8vo. 5,5. . 
 
 Cellarius.—A NEW ANALOGY BETWEEN REVEAL- 
 ED RELIGION anp THE CouRSE AND CONSTITUTION OF 
 NaTuRE. By CELLARIUS (Rev. T. W. Fow1e), Crn. 8vo. 6s. 
 
 The argument from Analogy, as first applied by Butler, being, so far 
 as regards tts method, of eternal value and significance, there seems no 
 reason why it may not once more be employed to combat the present state of 
 mental incredulity and indifference, due care being taken to adapt the 
 course and details of the argument to the changes which lapse of time and 
 alterations in the way of thinking have produced in the attitude of those 
 who cannot bring themselves to regard the Christian religion as being the 
 direct work of God. The present writer here addresses to his fellow- 
 
 Christians, more especially laymen, those reasons which have from time to 
 
 time appeared to himself to afford a reasonably strong presumption that 
 
 Nature and Revelation have proceeded from the same Author, and that, 
 
 therefore, the materials of a credible and rational religion are placed at the 
 
 disposal of mankind, ’ 
 
 Cheyne.—Works by T. K. CHEYNE, M.A., Fellow of Balliol 
 College, Oxford : 
 
 THE BOOK OF ISAIAH CHRONOLOGICALLY AR- 
 RANGED. <An Amended Version, with Historical and Critical 
 Introductions and Explanatory Notes. Crown 8vo. 7s. 6d. 
 
 NOTES AND CRITICISMS on the HEBREW TEXT 
 OF ISAIAH. Crown 8vo. 2s. 6d. 
 
 Choice Notes on the Four Gospels, drawn from 
 Old and New Sources. Crown 8vo. 4 vols. 4s. 6d. each vol. 
 (St. Matthew and St. Mark in one vol. price 9s.) 
 
8 THEOLOGICAL BOOKS. 
 
 Church.—Works by the 638 Rey. R. W. CHuRcH, M.A., | 
 D.C.L., Dean of St. Paul’s 
 
 ON SOME INFLUENCES OF CHRISTIANITY UPON 
 NATIONAL CHARACTER. Three Lectures delivered in St. 
 Paul’s Cathedral, Feb. 1873. Crown 8vo. 4s. 6d. 
 
 ‘‘ Few books that we have met with have given us keener pleasure than 
 ie tee Lt would be a real pleasure to quote extensively, so wise and so 
 true, so tender and so discriminating are Dean Church’s judgments, but 
 the limits of our space are inexorable. We hope the book will be bought. & 
 —Literary Churchman. 
 
 THE SACRED POETRY OF EARLY RELIGIONS. 
 Two Lectures in St. Paul’s Cathedral. Second Edition. 18mo. 
 Is. I. The Vedas. II. The Psalms. 
 
 ST. ANSELM. Eighth Edition. Crown 8vo. 6s. 
 
 “* Tt is a sketch by the hand of a master, with every line marked by 
 taste, learning, and real apprehension of the subject.” —Pall Mall Gazette. 
 
 HUMAN LIFE AND ITS CONDITIONS. Sermons 
 preached before the University of Oxford, 1876—78, with Three 
 Ordination Sermons. Crown 8vo. 6s. 
 
 THE GIFTS OF CIVILIZATION, and other Sermons and 
 Lectures delivered at Oxford and in St. Paul’s Cathedral. New 
 Edition. Crown 8vo. 7s. 6d. 
 
 THE DISCIPLINE OF THE CHRISTIAN CHARAC- 
 TER. Sermons preached in St. Paul’s Cathedral. Second 
 Edition. Crown 8vo. 4s. 6d. 
 
 ‘* This remarkable series of sermons.”—Guardian. ‘‘ One of the 
 
 noblest series of sermons which it has ever been our privilege to read. 
 Surely it ought to be one of the most popular books of the day,’ ’_Spectator. 
 
 ADVENT SERMONS, 1885. Crown 8vo. 4s. 6d. 
 
 Clergyman’s Self-Examination concerning the 
 APOSTLES’ CREED. Extra feap. 8vo. Is. 6d. 
 
 Colenso.—THE COMMUNION SERVICE FROM THE 
 BOOK OF COMMON PRAYER; with Select Readings from 
 the Writings of the Rev. F. D. Maurice, M.A. Edited by the 
 Right Rev. J. W. COLENSo, D.D., Lord. Bishop of Natal, Sixth 
 Edition. 16mo. 25. 6d, 
 
 Collects of the Church of England. With a beauti- 
 fully Coloured Floral Design to each Collect, and Illuminated 
 Cover. Second Edition. Crown 8vo, 125. 
 
 Congreve.—HIGH HOPES, AND PLEADINGS FOR A REA- 
 SONABLE FAITH, NOBLER THOUGHTS, LARGER CHARITY. 
 Sermons preached i in the Parish Church of Tooting Graveney, Surrey. 
 By J. CONGREVE, M.A., Rector. Cheaper Issue, Crown 8vo. 5y. 
 
 OO a a 
 
THEOLOGICAL BOOKS. 9 
 
 Cooke.—RELIGION AND CHEMISTRY: A Re-state- 
 ment of an Old Argument. By J. P. Cooks, Erving Professor of 
 Chemistry and Mineralogy in Harvard University. Cr. 8vo. 7s. 6d. 
 
 Cotton.—Works by the late Grorce Epwarp Lyncu- 
 CoTron, D.D., Bishop of Calcutta: 
 
 SERMONS PREACHED TO ENGLISH CONGREGA- 
 TIONS IN INDIA. Crown 8vo. 7s. 6d. 
 
 EXPOSITORY SERMONS ON THE EPISTLES FOR 
 THE SUNDAYS OF THE CHRISTIAN YEAR. Two 
 Vols. Crown 8vo. I5s. 
 
 Cross.—BIBLE READINGS SELECTED FROM THE 
 PENTATEUCH AND THE BOOK OF JOSHUA. By the 
 Rev. JoHN A. Cross. Globe 8vo. 2s. 6d. 
 
 “Mr. Cross has endeavoured in this work to provide a simple reading- 
 book in the actual words of the Bible. We think that the idea is a very 
 200d ONE. 5 oss We can cordially recommend the little work to Sunday- 
 school teachers as well as to others.” —Nonconformist. 
 
 Cunningham.—Works by the Rev. WM. CUNNINGHAM, B.D.: 
 
 CHRISTIAN CIVILISATION. With special reference to 
 India. Feap. 8vo. 5s. 
 
 THE CHURCHES OF ASIA. A Methodical Sketch of 
 
 the Second Century. Crown 8vo. 6s. 
 
 “* Not merely ts such a treatise interesting to the believer ; its interest 
 extends to all,”—Morning Post. ‘‘ We think it on the whole a pains- 
 taking and accurate delineation of the development of the ecclesiastical 
 constitution of the Church.”—London Quarterly. 
 
 Cunningham.—THE GROWTH OF THE CHURCH IN 
 ITS ORGANISATION AND INSTITUTIONS. Being’ the 
 Croall Lectures for 1886. By JoHN CUNNINGHAM, D.D., Author 
 of ‘*Church History of Scotland,” ‘‘The Quakers,” “A New 
 Theory of Knowing and Known,” etc. Demy 8yvo. 9s, 
 
 Curteis.—Works by the Rev. G. H. CURTEIS, M.A., Canon 
 Residentary of Lichfield Cathedral, and Professor of New Testa- 
 ment Exegesis, King’s College, London : 
 
 DISSENT. IN .ITS RELATION..TO, THE: CHURCH 
 OF ENGLAND. Eight Lectures preached before the University 
 of Oxford, in the year 1871, on the foundation of the late Rev. 
 John Bampton, M.A., Canon of Salisbury. Eighth Edition. 
 Crown 8vo. 7s. 6d. 
 
 THE SCIENTIFIC OBSTACLES TO CHRISTIAN BE- 
 LIEF. Being the Boyle Lectures for 1884. Crown 8vo. 6s. 
 
 “* The ability shewn in Canon Curteis’ Bampton Lectures of 1871 would 
 have prepared us to expect great things from this, his (if we donot mistake) 
 nextimportant publication since that time: But the admirable little volume 
 before us has even surpassed our expectations.” —Literary Churchman. 
 **An able and interesting volume.”—Church Times. 
 
fe) THEOLOGICAL BOOKS. 
 
 Dale.—THE SYNOD OF ELVIRA, AND CHRISTIAN 
 LIFE IN THE FOURTH CENTURY. An Historical Essay. 
 By A. W. W. Date, Fellow and Lecturer of Trinity Hall, Cam- 
 bridge. Crown 8yo. Ios. 6d. 
 
 Davies.—Works by the Rev. J. LLEWELYN Davies, M.A,, 
 Rector of Christ Church, St. Marylebone, etc. : 
 
 THE EPISTLES OF ST. PAUL TO THE EPHESIANS, 
 THE COLOSSIANS, and PHILEMON. With Introductions 
 and Notes, and an Essay on the Traces of Foreign Elements in the 
 Theology of these Epistles. Second Edition. Demy 8vo. 7s. 6d. 
 
 THE GOSPEL AND MODERN LIFE; with a Preface 
 on a Recent Phase of Deism. Second Edition. To which is 
 added, Morality according to the Sacrament of the Lord’s Supper; 
 or, Three Discourses on the Names, ‘ Eucharist,’ ‘ Sacrifice,’ and 
 ‘Communion.’ Extra fcap. 8vo. 6s. 
 
 WARNINGS AGAINST SUPERSTITION. IN Four 
 SERMONS FOR THE Day, Extra fcap. 8vo. 2s. 6d. 
 
 THE CHRISTIAN CALLING. Sermons. Extra fcap. 
 8vo. 6s. 
 
 SOCIAL QUESTIONS FROM THE POINT OF VIEW 
 OF CHRISTIAN THEOLOGY. Second Edition. Crown 
 8vo. 6s. 
 
 “* The chief aim of these discourses ts to shew the inevitable shortcomings 
 of the philosophical theories of the day, when they seek to establish governing 
 principles of mere morality without reference to revealed religion. . . . . 
 Lhere ts original though: in the volume, with incisive arguments,—wwhile 
 Mr, Davies is always ready to strike hard at the weak points in the argu- 
 ments of opponents who are nothing tf not logical, and whose writings he 
 has carefully studied.”—Times. 
 
 Donaldson.—THE APOSTOLICAL FATHERS: a Critical 
 Account of their Genuine Writings and of their Doctrines. By 
 JAMES DoNALDSON, LL.D. Crown 8vo. 7s. 6d. 
 
 Drummond.—INTRODUCTION TO THE STUDY OF 
 THEOLOGY. By James DrumMmonp, LL.D., Professor of 
 Theology in Manchester New College, London. Crown 8yo. 5s. 
 
 * This book does precisely what is promised by its title, and does it, we 
 should say, very well. It ts a guide-book, if the metaphor may be allowed, 
 to the theological region. . . It is enough to say that Professor Drummond 
 possesses in an eminent degree the virtues—cardinal virtues, for any one 
 who would deal with this subject—of tucidity and order, and that he has 
 all the breadth of view and power of sympathy needed by one whose 
 business it ts, as far at least as this occasion is concerned, not to teach others 
 
 a particular theology, but to teach them how they may become theologians.” 
 
 — Spectator. 
 
THEOLOGICAL BOOKS. I] 
 
 Eadie.—Works by JoHN EADIE, D.D., LL.D., late Professor 
 of Biblical Literature in the Theological Seminary of the United 
 Presbyterian Church : 
 
 THE ENGLISH BIBLE. An External and Critical History 
 of the various English Translations of Scripture, with Remarks on the 
 Need of Revising the English New Testament. 2 vols, 8vo. 28s. 
 
 “Accurate, scholarly, full of completest sympathy with the translators 
 
 and ther work, and marvellously interesting.’ ’—Literary Churchman. 
 “The work ts a very valuable one. It ts the result of vast labour, 
 sound scholarship, and large erudition.” —British Quarterly Review. 
 
 ST. PAUL’S EPISTLES TO THE THESSALONIANS. 
 A Commentary on the Greek Text. Edited by the Rev. W. 
 
 YouncG, M.A., with a Preface by the Rev. Professor CarRNs, 
 DD) oe OV On vv LOS, 
 
 Ecce Homo. A Survey or THE LIFE AND WorK OF 
 Jesus CuRisT. Eighteenth Edition. Crown 8vo. 6s. 
 
 ““A very original and remarkable book, full of striking thought and 
 delicate perception; a book which has realised with wonderful vigour and 
 Treshness the historical magnitude of Christ's work, and which here and 
 there gives us readings of the finest kind of the probable motive of His indi- 
 vidual words and actions.” —Spectator.  ‘* The best and most established 
 believer will find it adding some fresh buttresses to his Saith.” — Literary 
 Churchman. ‘‘/f we have not misunderstood him, we have before us a 
 writer who has a right to claim deference Jrom those who think deepest 
 and know most.’’—Guardian. 
 
 Ellerton.—THE HOLIEST MANHOOD AND ITS LES- 
 SONS FOR BUSY LIVES. Sermons preached in Barnes Church. 
 By JOHN ELLERTON, M.A., Rector of Barnes. Crown 8vo. 6s. 
 
 Elliot.—THE STATE AND THE CHURCH. By Hon. 
 ARTHUR ELLIOT, M.P. Crown 8vo. 25. 6d. (English Citizen 
 Series. ) 
 
 Farrar.—Works by the Venerable Archdeacon F ARRAR, 
 D,D., F.R.S., Archdeacon and Canon of Westminster, late Head 
 Master of Marlborough College: 
 
 DHE EAL: OF MAN, AND OTHER SERMONS, 
 Fifth Edition. Crown 8vo. 6s, 
 
 ** Ability, eloquence, scholarship, and practical usefulness, are in these 
 Sermons combined in a very unusual degree,” —British Quarterly Review. 
 
 THE WITNESS OF HISTORY TO CHRIST. Being 
 the HulseanLectures for 1870, Seventh Edition. Crn. 8vo. 5S. 
 The following are the subjects of the Five Lectures: (1) Zhe Ante- 
 cedent Credibility of the Miraculous, (2) The A dequacy of the Gospel 
 Records, (3) The Victories of Christianity, (4) Christianity and the 
 Individual, (5) Christianity and the Race. The subjects of the four 
 Appendices are: (a) The Diversity of Christian Evidences, (6) Confucius, 
 (c) Buddha, (d) Comte. 
 
12 THEOLOGICAL BOOKS. 
 
 FARRAR (Dr.)—continued. 
 SEEKERS AFTER GOD. The Lives of Seneca, Epictetus, 
 and Marcus Aurelius. Tenth Edition. Crown 8vo. 6s. 
 ** 4 very interesting and valuable book.” —Saturday Review. 
 
 THE SILENCE AND VOICES OF GOD: University 
 and other Sermons, Sixth Edition. Crown 8vo. 6s. 
 “* They are marked by great ability, by an honesty which does not hest- 
 tate to acknowledge difficulties, and by an earnestness which commands 
 respect.””—Pall Mall Gazette. 
 
 “IN THE DAYS OF THY YOUTH.” Sermons on Prac- 
 tical Subjects, preached at Marlborough College from 1871—76. 
 Eighth Edition. Crown 8vo. 9s. 
 
 “‘4ll Dr. Farrar’s peculiar charm of style is apparent here, all that 
 care and subtleness of analysis, and an even-added distinctness and clear- 
 ness of moral teaching, which 1s what every kind of sermon wants, and 
 especially a sermon to boys.”’—Literary Churchman. 
 
 ETERNAL HOPE. Five Sermons preached in Westminster 
 Abbey, in 1876. With Preface, Notes, etc. Contents: (1) 
 What Heaven is, (2) Is Life Worth Living? (3) ‘ Hell,’ What it 
 is not, (4) Are there few that be saved? (5) Earthly and Future 
 Consequences of Sin. Twenty-sixth Thousand. Crown 8vo. 6s. 
 
 SAINTLY WORKERS. Lenten Lectures delivered in St. 
 Andrew’s, Holborn, March and April, 1878. Third Edition. 
 Crown 8vo. 6s. 
 
 EPHPHATHA; or the Amelioration of the World. Sermons 
 preached at Westminster Abbey. With Two Sermons at St. 
 Margaret’s, Westminster, on the Opening of Parliament. Crown 
 8vo. 65. . 
 
 MERCY AND JUDGMENT. A Few Last Words on Chris- 
 tian Eschatology, with reference to Dr. Pusey’s ‘‘ What is of 
 Faith?” Second Edition, Crown 8vo. 10s. 6d. | 
 
 This volume contains a further development of the doctrines propounded 
 
 in Canon Farrar’s former work, ‘Eternal Hope,’ dealing in full with 
 the oljections that have been raised to the validity of those doctrines. Tt ts, 
 therefore, an tnadispensable companion to the previous volume. 
 
 THE MESSAGES OF THE BOOKS. Being Discourses 
 and Notes on the Books of the New Testament. Second Edition. 
 8vo. 145. 
 
 ‘* Dr. Farrar’s ‘Messages of the Books’ zs a series of thirty discourses . 
 
 actually delivered in the pulpit, one on each of the books of the New Testa- 
 ment, with general introductions on the Gospels, on the form of the New 
 Testament Epistles, and on the thirteen Epistles of S. Paul. . . . Those 
 who know Dr. Farrar will not be surprised at the wealth of his materials 
 and the power with which heusesthem. Hew scholars, however well-informed, 
 can read this book without learning something from u.”—Guardian. 
 
 THE HISTORY OF INTERPRETATION. Being the 
 Bampton Lectures, 1885. Demy 8vo. 16s. 
 
THEOLOGICAL BOOKS. 13 
 
 FARRAR (Dr.)—continued. 
 
 SERMONS AND ADDRESSES DELIVERED IN 
 AMERICA. With an Introduction by PH1LLips Brooks, D.D. 
 Crown 8vo. 7s. 6d. 
 
 “* They are suitably introduced by a few words from the pen of the Rev. 
 Phillips Brooks, D.D., Rector of Trinity Church, Boston, to whose 
 ‘Sermons preached in English Churches’ the present volume may be 
 regarded as a sortof companion. The sermons, of which fourteen are here 
 given, preached by Dr. Farrar in Canadian and American pulpits, are 
 marked by all the glowing eloquence, literary grace, and fearless utterance 
 which have made his discourses in Westminster Abbey famous. The fact, 
 however, that he was preaching on American soil lends a freshness and 
 colour at times to these discourses, which invests them with peculiar 
 
 ’ interest.”’—Literary World. 
 
 Fellowship: Lrtrrers ADDRESSED TO MY _ SISTER 
 Mourners. New Edition, with additional Letters. Fcap. 8vo, 
 cloth gilt. 5s. 
 
 Fiske.—Works by JOHN FISKE, Author of “ Darwinism: and 
 other Essays,” ‘‘ Excursions of an Evolutionist,” etc. : 
 
 THE IDEA OF GOD AS AFFECTED BY MODERN 
 KNOWLEDGE. Crown 8vo. 45. 
 
 The author's aim in this volume has been to pass in review the vartous 
 modifications which the idea of God has undergone in the past, and to point 
 out the shape in which it ts lthely to survive the rapid growth of modern 
 knowledge, and especially the establishment of that great doctrine of evolution 
 which ts fast obliging us to revise our opinions upon all subjects whatsoever. 
 
 MAN’S DESTINY. Viewed in the Light of his Origin, 
 Crown 8vo, 35. 6d. 
 
 ‘* We have seldom read more strong condemnations of atheism. Amidst 
 much of the pessimistic literature of the time this work comes with a cheering 
 voice. The author has great hope for the future. Strife and sorrow shall 
 disappear. Peace and love shall reign supreme. These are the views put 
 Jorward in a book which may be read with interest by those embarassed or 
 pained with modern problems.” —Methodist Times. 
 
 Forbes.—THE VOICE OF GOD IN THE PSALMS, By 
 GRANVILLE H, FORBES, Rector of Broughton. Crn. 8vo. 6s. 6d. 
 
 “Fowle.—A NEW ANALOGY BETWEEN REVEALED 
 RELIGION AND THE COURSE AND CONSTITUTION 
 OF NATURE. By the Rev. T. W. FowLe, Rector of Islip, » 
 Oxford. Crown 8vo. 6s. 
 
 Freeman.—DISESTABLISHMENT AND DISENDOW- 
 MENT. WHAT ARE THEY? By E. A. FREEMAN, D.C.L., 
 LL.D., Regius Professor of Modern History in the University of 
 Oxford. Popular Edition. Crown 8vo. Is. 
 
 “It is an admirable example of that historical treatment of political 
 questions which ts ever the most instructive, and which is likely to build up 
 
14 THEOLOGICAL BOOKS. 
 
 a school of Liberalism at once patient and progressive. .... Meanwhile 
 the issues are too serious'to be settled by guesswork and the baseless 
 assertions of the Liberation lecturers. They and politicians of every shade 
 will approach the discussion with clearer minds after reading Professor 
 Freemans pamphlet.” —Oxford Magazine. 
 
 Gaskoin.—CHILDREN’S TREASURY OF BIBLE 
 STORIES. By Mrs. HERMAN GASKOIN. Edited, with Preface, 
 by the Rev. Canon MACLEAR, D.D. 
 
 PAR I.—Old Testament. 18mo. Is. 
 PART II.—New Testament. 18mo. Is. 
 Part III.—The Apostles. 18mo. Is. 
 ‘* This very careful and well-written work ts as good an introduction to 
 Liblical History as we remember to have come across.” —Educational Times. 
 
 Good the Final Goal of Ill or, THE BETTER LIFE 
 BEYOND, Four Letters to the Ven. Archdeacon FARRAR, D.D., 
 F.R.S., Author of ‘‘ Eternal Hope,” &c. By a LAYMAN. Crown 
 BYOs rs a ode 
 
 “* The literature of this difficult and momentous subject ts too often far 
 from pleasant to read, because writers fail to preserve the requisite calmness 
 and judicial temper. This little book ts an exception, and is written 
 throughout in a very proper and reverent spirit.” —Literary Churchman, 
 
 Greek Testament.—THE NEW TESTAMENT IN 
 THE ORIGINAL GREEK. The Text Revised by B. F. 
 Westcott, D.D., Regius Professor of Divinity, Canon of Peter- 
 borough, and F. J. A. Hort, D.D., Hulsean Professor of 
 Divinity, Fellow of Emmanuel College, Cambridge: late Fellows 
 of Trinity College, Cambridge. Second Edition. 2 vols. Crown 
 8vo. 10s. 6d. each. Vol. I. Text. Vol. II. The Introduction 
 and Appendix. 
 
 _THE NEW TESTAMENT IN THE ORIGINAL GREEK, 
 FOR SCHOOLS. The Text revised by BRooKE Foss WEsT- 
 coTT, D.D., and FENTON JOHN ANTHONY Hort, D.D. 12mo, 
 cloth. 4s. 6d. » 18mo, roan, red edges, 55. 6d. 
 
 THE ACTS OF THE APOSTLES. Being the Greek Text 
 as revised by Drs. WeEstcoTtT and Horr. With Explanatory 
 Notes by T. E. PAGE, M.A., Assistant Master at the Charterhouse, 
 and formerly Fellow of St. John’s College, Cambridge. Fcap. 
 8vo. 35. 6d. 
 
 ‘“* We regret that we have not time or space to examine in more detail this 
 admirable little book. It contains, in the briefest space, all that can 
 be needed for the adequate understanding of the text, at least for the 
 ordinary student, and even the accomplished scholar could not fail to gain 
 something from glancing at the masterly way in which Mr. Page handles 
 the most vexed passages of this difficult book.””—Cambridge Review. 
 
 THE REVISERS AND THE GREEK TEXT OF THE 
 NEW TESTAMENT. By Two Members of the New Testa- 
 ment Company. 8vo. 2s. 6d. 
 
 a 
 
THEOLOGICAL BOOKS. Is 
 
 hen atl ala det SS AAP ll SP Sc ad eT? 
 
 Hamilton.—_ABOVE AND AROUND: THovucuts on 
 GoD AND Man. By Joun HAMILTON, Author of ** Thoughts 
 on Truth and Error.” r2mo. 2s. 6d. 
 
 Hardwick.—Works by the Ven. ARCHDEACON HARDWICK : 
 CHRIST AND OTHER MASTERS. A Historical Inquiry 
 
 into some of the Chief Parallelisms and Contrasts between Christ- 
 ianity and the Religious Systems of the Ancient World. New 
 Edition, revised, and a Prefatory Memoir by the Rev. FRANCIS 
 ProcTEr, M.A. Fifth Edition.” Crown 8vo.° tops. 6d, 
 
 A HISTORY OF THE CHRISTIAN CHURCH. Middle 
 Age. From Gregory the Great to the Excommunication of Luther. 
 Edited by WILLIAM Srusss, M.A., Regius Professor of Modern 
 Flistory in the University of Oxford. With Four Maps constructed 
 for this work by A, KEITH JOHNSTON, Sixth Edition. Crown 
 8vo. 10s. 6d. 
 
 “As a Manual for the student of ecclesiastical history in the Middle 
 
 Ages, we know no English work which can be compared to Mr. Hardwick's 
 book.” —Guardian. 
 
 A HISTORY of the CHRISTIAN CHURCH DURING 
 THE REFORMATION. Eighth Edition, revised by Professor 
 STUBBS. Crown 8yo. Ios. 6d. 
 
 This volume ts intended as a seguel and companion to the ‘History 
 of the Christian Church during the Middle Age.’ 
 
 Hare.—Works by the late ARCHDEACON Harr: 
 
 Pete VIC TORY, OF PATI fH. By JULIUS CHARLES 
 Hare, M.A., late Archdeacon of Lewes. Edited by Prof. 
 PLUMPTRE. With Introductory Notices by the late Prof. MauRIcE 
 and the late Dean SranLey. Third Edition. Crown 8vo. 6s. 6d, 
 
 THE MISSION OF THE COMFORTER. With Notes, 
 Third Edition, edited by Prof. E. H. PLumprre, Crn.8vo. 7s. 6d. 
 
 Harper.—THE METAPHYSICS OL THESCHOOI: By 
 Thomas Harper, S.J. In 5 vols. Vols. I. and Il., 8vo. 18s. each, 
 Vol il Partil. 126, 
 
 ** Tf the Clergy of either communion in this country could be brought 
 to study Father Harper's book, we should augur well for a sounder the- 
 ology even tn the next generation.” —Church Quarterly Review. 
 
 Harris.—SERMONS. By the late GrorcE COLLYER 
 Harris, Prebendary of Exeter, and Vicar of St, Luke’s, Torquay. 
 With Memoir by CHARLOTTE M. YoncgE, and Portrait. Extra 
 feap. 8vo. 65. 
 
 Hervey.—THE GENEALOGIES OF OUR LORD AND 
 SAVIOUR JESUS CHRIST, as contained in the Gospels of 
 St. Matthew and St. Luke, reconciled with each other, and shewn 
 to be in harmony with the true Chronology of the Times. By Lord 
 ARTHUR HERVEY, Bishop of Bath and Wells. 8vo. tos. 6d. 
 
16 THEOLOGICAL BOOKS. 
 
 Hort.—TWO DISSERTATIONS. I. On MONOPENH2 @EO> 
 in Scripture and Tradition. II. On the ‘‘Constantinopolitan” 
 Creed and other Eastern Creeds of the Fourth Century. By F. J. A. 
 Hort, D.D., Fellow and Divinity Lecturer of Emmanuel Col- 
 lege, Cambridge. 8vo. 7s. 6d. 
 
 Howson—BEFORE THE TABLE. An Inquiry, Historical 
 and Theological, into the True Meaning of the Consecration 
 Rubric in the Communion Service of the Church of England. 
 
 By the Very Rev. J. S. Howson, D.D., late Dean of Chester. » 
 
 With an Appendix and Supplement containing Papers by the 
 Right Rev. the Bishop of St. Andrews and the Rev. R. W. 
 KENNION, M.A. 8vo. 75. 6d. 
 
 Hughes.— THE MANLINESS or CHRIST. By THOMAS 
 Hucues, Author of ‘*‘Tom Brown’s School Days.”’ Second Edition. 
 Crown 8vo. 45. 6d. 
 
 ‘He has given to the world a volume, which so truly, and in some places so 
 picturesquely and strikingly, represents the life of our Lord, that we can 
 only express the hope that it may find its way into the hands of thousands 
 of English working men.”—Spectator. 
 
 Hutton.—ESSAYS: THEOLOGICAL AnD LITERARY. 
 By RicHaRD Hutton, M.A. New and cheaper issue. 2 vols. 
 8vo. 18s. 
 
 Illingworth.—SERMONS preached in a College Chapel. 
 With an Appendix. By J. R. Illingworth, M.A., Fellow of 
 Jesus College, and Tutor of Keble College, Oxford. Second 
 Edition. Crown 8vo. 5s. 
 
 ‘¢ These sermons have a rare intensity and reality of tone. ... Lt ts full 
 of strength, and we should be glad to induce any one to read it.”— 
 
 Spectator. 
 
 Imitatione Christi, Libri IV.—Printed in Borders after 
 Holbein, Diirer, and other old Masters, containing Dances of 
 Death, Acts of Mercy, Emblems, etc. New Edition. Crown 8vo, 
 cloth extra. 7s. 6d. 
 
 Jacob.—BUILDING IN SILENCE, AND OTHER SER- 
 MONS. By J. A. JAcoB, M.A., Minister of St. Thomas’s, Pad- 
 dington. Extra fcap. 8vo. 6s. 
 
 Jeans.—HAILEYBURY CHAPEL AND OTHER SER- 
 MONS. By the Rev. G. E. JEANs, M.A., Fellow of Hertford 
 College. Fcap. 8vo. 3s. 6a. 
 
 “* To the private schoolmaster, too, who ts anxious to get wholesome and 
 pleasant religious teaching for his pupils on Sunday evenings, this little 
 volume will be very acceptable. We especially like the tone and teaching 
 embodied in the sermon which deals with ‘ The Liberty of an English 
 School,’ and all disciples of ‘Tom Brown’ will be glad to get such fresh 
 and honest teaching as that embodied in another sermon called * Sursum 
 Corda.’”’—Schoolmaster. 
 
THEOLOGICAL BOOKS. 17 
 
 Jellett—_THE EFFICACY OF PRAYER: being the Don- 
 nellan Lectures for 1877. By J. H. Jetzert, B.D., Senior 
 Fellow of Trinity College, Dublin, formerly President of the Royal 
 Trish Academy. Second Edition. 8vo. 5p. 
 
 Jennings and Lowe.—THE PSALMS, with Introduc- 
 tions and Critical Notes. By A. C. JENNINGS, M.A., Jesus Col- 
 lege, Cambridge, Tyrwhitt Scholar, Crosse Scholar, Hebrew 
 University Prizeman, and Fry Scholar of St. John’s College, 
 Carus and Scholefield Prizeman, Vicar of Whittlesford, Cambs. ; 
 assisted in parts by W. H. Lowe, M.A., Hebrew Lecturer and late 
 Scholar of Christ’s College, Cambridge, and Tyrwhitt Scholar. 
 In 2 vols. Second Edition, revised. Crown 8vo. 10s. 6d. each. 
 
 Kellogg.—_THE LIGHT OF ASIA AND THE LIGHT 
 OF THE WORLD. A Comparison of the Legend, the Doctrine, 
 and the Ethics of the Buddha with the Story, the Doctrine, and 
 the Ethics of Christ. By S. H. KEtitoce, D.D., Professor in the 
 Western Theological Seminary, Alleghany, Pa., U.S.A., Eleven 
 years Missionary to India, Corresponding Member of the American 
 Oriental Society, Author of ‘‘ A Grammar of the Hindi Language 
 and Dialects,” &c. Crown 8vo. 7s. 6d. 
 
 ““ Dr, Kellogg has undertaken a somewhat thankless, and yet a very 
 necessary work, and he has done ut thoroughly and well. . . Dr. Kellogg 
 sets to work to find out, by a process of critical sifting, what the points of 
 likeness really are which justify the hypothesis that one story borrowed from 
 the other, and then discusses the question whether Christianity borrowed 
 from Buddhism, or the reverse.” —Guardian. 
 
 Killen.—THE ECCLESIASTICAL HISTORY OF IRE- 
 LAND from the Earliest Period to the Present Tame. By W. D. 
 KILLEN, D.D., President of Assembly’s College, Belfast, and 
 Professor of Ecclesiastical History. Two vols. 8vo. 25s. 
 
 ‘* Those who have the leisure will do well to read these two volumes. 
 They are full of interest, and are the result of great research.” —Spectator. 
 Kingsley.—Works by the Rev. CHARLES KINGSLEY, M.A., 
 
 late Rector of Eversley, and Canon of Westminster : 
 
 THE WATER OF LIFE, AND OTHER SERMONS. 
 
 Seventh Edition. Crown 8vo. . 6s. 
 THE GOSPEL OF THE PENTATEUCH; AND DAVID. 
 New Edition. Crown 8vo. 6s. 
 
 GOOD NEWS OF GOD. Twelfth Edition. Crn. 8vo. 6s. 
 
 SERMONS FOR THE TIMES. 6th Edition. Cr. 8vo, 6s, 
 
 VILLAGE AND TOWN AND COUNTRY SERMONS. 
 
 Sixth Edition. Crown 8vo. 6s. 
 SERMONS on NATIONAL SUBJECTS, THE KING OF 
 THE EARTH, AND OTHER SERMONS. New Edition. Crn. 8vo. 6s, 
 DISCIPLINE, AND OTHER SERMONS. 4thedit. Cr.8vo. 6s. 
 WESTMINSTER SERMONS. Preface. 8thedit. Cr.8vo. 6s. 
 2 
 
18 THEOLOGICAL BOOKS. 
 
 KINGSLEY (Rev. C.)—continued. 
 
 OUT OF THE DEEP. Words for the Sorrowful. From 
 the Writings of CHARLES KINGSLEY. Fourth Edition. Extra 
 feap. 8vo. 35. 6d. 
 
 DAILY THOUGHTS. © Selected from the Writings. .of 
 CHARLES KINGSLEY. By his WIFE. 2nd Edition. Cr. 8vo, 6s. 
 
 “* This little volume ts a birthday book of a unique kind. .. . It bears 
 
 on every page the stamp of Kingsley’s genius, his frank-hearted hatred of 
 wrong, and his whole-souled allegiance to truth and duty.”—Pall Mall 
 Gazette. ‘* With all this evidence of loving care we have no fault to find. 
 Lt speaks of reverent desire to enshrine the best thoughts of him who has 
 gone in the best way.” —Spectator. 
 
 Kuenen—Wicksteed.—AN HISTORICO-CRITICO IN- 
 QUIRY INTO THE ORIGIN AND COMPOSITION. OF 
 THE HEXATEUCH (PENTATEUCH AND BOOK OF 
 JOSHUA). By A. KUENEN, Professor of Theology at Leiden. 
 Translated from the Dutch, with the assistance of the Author, by 
 PHILIP H. WICKSTEED, M.A. 8vo, 145. 
 
 Kynaston.—SERMONS PREACHED IN THE COL- 
 LEGE CHAPEL, CHELTENHAM, during the First Year 
 of his Office. By the Rev. HERBERT KynasTon, M.A., Princi- 
 pal of Cheltenham College. Crown 8vo. 6s. 
 
 Lightfoot.—Works by Rt. Rev. J. B. LicHtroot, D.D., 
 Bishop of Durham: 
 
 ST. PAUL’S EPISTLE TO THE GALATIANS. A Re- 
 vised Text, with Introduction, Notes, and Dissertations, Eighth 
 Edition, revised. 8vo, cloth. 12s. 
 
 While the Author's object has been to make this commentary generally 
 complete, he has paid special attention to everything relating to St. Paul’s 
 personal history and his intercourse with the Apostles and Church of the 
 Circumcision, as it ts this feature in the Epistle to the Galatians which 
 has given tt an overwhelming interest in recent theological controversy, 
 “* There is no commentator at once of sounder judgment and more liberal 
 than Dr. Lightfoot.’ —Spectator. 
 
 ST PAULUS EPISTEE TO''! THE PHILIPPIANS! VA 
 Revised Text, with Introduction, Notes, and Dissertations. Ninth 
 Edition, revised. 8vo. 12s. 
 
 “‘Vo commentary in the English language can be compared with it in 
 
 regard to fulness of information, exact scholarship, and laboured attempts 
 to settle everything about the epistle on a solid foundation.” —Athenzeum. 
 
 ST. PAUL’S EPISTLES TO THE COLOSSIANS AND 
 TO PHILEMON. A Revised Text with Introduction, Notes, etc. 
 Seventh Edition, revised. 8vo. . 12s. 
 
 “‘ It bears marks of continued and extended reading and research, and 
 
 of ampler materials at command, Indeed, it leaves nothing to be desired 
 by those who seek to study thoroughly the epistles contained in it, and to do 
 
 so with all known advantages presented in sufficient detail and in conve- - 
 
 nient form.’ —Guardian. 
 
 ee 
 
 7 
 
THEOLOGICAL BOOKS. 19 
 
 LIGHTFOOT (Dr.)—continued. 
 ST. CLEMENT OF ROME. An Appendix containing the 
 
 newly discovered portions of the two Epistles to the Corinthians, 
 with Introductions, Notes, anda Translationof the whole. 8vo. 8s. 6d. 
 
 ON A FRESH REVISION OF THE ENGLISH NEW 
 TESTAMENT. Second Edition. Crown 8vo. 6s. 
 
 The Author shews in detail the necessity for a fresh revision of the 
 authorised version on the following grounds: (1) False Readings, (2) 
 Artificial distinctions created, (3) Real distinctions obliterated, (4) Faults 
 of Grammar, (5) Faults of Lexicography, (6) Treatment of Proper 
 Names, official titles, etc., (7) Archaisms, defects in the English, errors 
 of the press, etc. ‘* The book is marked by careful scholarship, familiarity 
 with the subject, sobriety, and circumspection.” —Athenxum. 
 
 PRIMARY CHARGE. Two Addresses delivered to the 
 Clergy of the Diocese of Durham, 1882. 8vo. 2s. 
 
 THE APOSTOLIC FATHERS. Part II. St. Ignatius—St. 
 Polycarp. Revised Texts with Introductions, Notes, Dissertations, 
 and Translations. 2 vols. in 3. Demy 8vo. 48s. 
 
 ** This ts a work of that rare kind which gives the utmost satisfaction to 
 the scholar and the theologian. There is no need to look beyond it for any 
 information that pertains to its subject. The volumes are exhaustive, 
 Bishop Lightfoot appears to be a writer who ‘leaves nothing in his 
 inkstand.’”—Guardian. ‘‘ lt zs characterised throughout by the admira- 
 ble thoroughness with which Bishop Lightfoot does all his literary work, 
 for I do not know any writer who inspires his readers with more just con- 
 fidence that no work has been scamped, that on every question all the 
 available evidence has been laid before them, and the arguments on both 
 sides fairly presented,” —Academy. 
 
 Lowe:—THE HEBREW STUDENT’S COMMENTARY 
 ON ZECHARIAH, HEBREW AND LXX. With Excursus 
 on Syllable-dividing, Metheg, Initial Dagesh, and Siman Rapheh. 
 By W. H. Lowes, M.A., Hebrew Lecturer at Christ’s College, 
 Cambridge. Demy 8vo. Ios. 6d. 
 
 Maclaren.—SERMONS PREACHED at MANCHESTER, 
 By ALEXANDER MACLAREN. Tenth Edition. Fcap. 8vo. 45. 6d. 
 These Sermons represent no special sthool, but deal with the broad prin- 
 ciples of Christian truth, especially in their bearing on practical, every-day 
 life. A few of the titles are:—‘*‘ The Stone of Stumbling,” ‘‘Love and 
 Forgiveness,” ‘‘The Living Dead,” ‘‘ Memory in Another World,” 
 <¢ Faith in Christ,” ‘Love and Fear,” ‘* The Choice of Wisdom,” *‘ The 
 Food of the World.” 
 ASECOND SERIES oF SERMONS. 6thedit. Fep.8vo. 45.6d. 
 The Spectator characterises them as ‘‘vigorous in style, full of thought, 
 rich in illustration, and in an unusual degree interesting.” 
 A THIRD SERIES oF SERMONS. 6thedit. Fep.8vo. 45.6d. 
 “* Sermons more sober and yet more forcible, and with a certain wise and 
 practical spirituality about them it would not be easy to find,” —Spectator. 
 
20, THEOLOGICAL BOOKS. 
 
 MACLAREN (A.)—continued. 
 
 WEEK-DAY EVENING ADDRESSES. | Delivered in 
 Manchester. Third Edition, Extra fcap. 8vo. 2s. 6d. 
 
 THE SECRET OF POWER, AND OTHER SERMONS. 
 Preached at Manchester. Extra fcap. 8vo. 4s. 6d. 
 
 Maclear.— Works by the Rev. Canon MACLEAR, D.D., Warden 
 of St. Augustine’s, Canterbury, late Head Master of King’s College 
 School : 
 
 A. CLASS-BOOK OF OLD TESTAMENT HISTORY. 
 With Four Maps.. Eighteenth Edition. 18mo. 4s. 6d. 
 
 “The present volume,” says the Preface, ‘forms a Class-Book of Old 
 Testament History from the Earliest Times to those of Ezra and Nehe- 
 mah, In its preparation the most recent authorities have been consulted, 
 and wherever it has appeared useful, Notes have been subjoined illustra- 
 tive of the Text, and, for the sake of more advanced students, references 
 added to larger works. The Index has been so arranged as to form a 
 concise Dictionary of the Persons and Places mentioned in the course of the 
 Narrative.” The Maps, prepared by Stanford, materially add to the 
 value and usefulness of the book. The British Quarterly Review calls it 
 “‘a careful and elaborate, though brief compendium of all that modern 
 research has done for the illustration of the Old Testament. We know of 
 no work which contains so much important information in so small a 
 compass.” 
 
 A. CLASS-BOOK OF NEW TESTAMENT HISTORY. 
 Including the Connexion of the Old and New Testament. Eleventh 
 Edition. 18mo. 5s. 6d. 
 
 The present volume forms a sequel to the Author's Class-Book of Old 
 Testament History, and continues the narrative to the close of St. Paul’s 
 second tniprisonment at Rome. The work is divided into three Books— 
 L. The Connexion between the Old and New Testament. II, The 
 Gospel History. III. The Apostolic History. In the Appendix are given 
 Chronological Tables. The Clerical Journal says, ‘‘ /¢ is not often that 
 such an amount of useful and interesting matter on biblical subjects ts 
 found in so convenient and small a compass as in this well-arranged 
 volume.” 
 
 A CLASS-BOOK OF THE..CATECHISM.. OF. THE 
 CHUGH OF ENGLAND. Ninthand Cheaper Edition. 18mo, 
 Is. 6d, 
 
 Lhe present work is intended as a sequel to the two preceding books. 
 “Like them, it is furnished with notes and references to larger works, 
 and it ts hoped that it may be found, especially in the higher forms of our 
 Public Schools, to supply a suitable manual of instruction in the chief 
 doctrines of our Church, and a useful help in the preparation of Can- 
 didates for Confirmation.” The Literary Churchman says, “‘lt ts indeed 
 the work of a scholar and divine, and as such, though extremely sineple, tt 
 ts also extremely instructive. There are few clergy who would not find 
 et useful in preparing Candidates for Confirmation; and there are nota 
 Jew who would find it useful to themselves as well.” 
 
 : 
 : 
 
THEOLOGICAL BOOKS. 21 
 
 MACLEAR (Dr.)—continued. 
 
 A FIRST CLASS-BOOK OF THE CATECHISM OF 
 THE CHURCH OF ENGLAND, with Scripture Proofs for 
 Junior Classes and Schools. Tenth Edition. 18mo.. 6d. 
 
 This 1s an epitome of the larger Class-book, meant for junior students 
 and elementary classes. The book has been carefully condensed, so as to 
 contain clearly and fully the most important part of the contents of the 
 larger book. 
 
 A SHILLING-BOOK of OLD TESTAMENT HISTORY. 
 Twenty-third Edition. 18mo. 
 
 This Manual bears the same relation to the larger Old Testament His- 
 tory, that the book just mentioned does to the larger work on the Catechism. 
 lt consists of Ten Books, divided into. short chapters, and subdivided into 
 sections, each section treating of a single episode in the history, the title of 
 which ts given in bold type. 
 
 A SHILLING-BOOK of NEW TESTAMENT HISTORY. 
 
 Twelfth Edition. 18mo. 
 
 A MANUAL OF INSTRUCTION FOR CONFIRMA- 
 TION AND FIRST COMMUNION, with Prayers and Devo- 
 tions. Fourth Edition. 32mo, 2s. 
 
 This ts an enlarged and improved edition of ‘The Order of Confirma- 
 tion.” Zo it have been added the Communion Office, with Notes and 
 Explanations, together with a brief form of Self-Examination and De- 
 votions selected from the works of Cosin, Ken, Wilson, and others. 
 
 THE ORDER OF CONFIRMATION, with Prayers and 
 
 Devotions. Fifteenth Edition. 32mo. 6d. 
 
 THE FIRST COMMUNION, with Prayers and Devotions 
 for the Newly Confirmed. Ninth Edition. 32mo. 6d. 
 
 THE HOUR OF SORROW ; or, The Order for the Burial 
 of the Dead. With Prayers and Hymns. 32mo. 2s. 
 
 APOSTLES OF MEDIAVAL EUROPE. Cr. 8vo. 4s. 6d. 
 
 ‘‘ Mr. Maclear will have donea great work if his admirable little volhime 
 shall help to break up the dense ignorance which ts still prevailing among 
 people at large.” —Literary Churchman. 
 
 THE EVIDENTIAL VALUE OF THE HOLY EU- 
 CHARIST. Being the Boyle Lectures for 1879—1880, delivered 
 in the Chapel Royal, Whitehall. _Crown 8vo. 6s. 
 
 ** There ts much that is striking in this volume... This valuable book. 
 Dr. Maclear enters very carefully into Christ’s prophesies of his own 
 suffering and death. . . . Ali this Dr. Maclear puts in a very clear and 
 forcible way.” —Spectator. 
 
 Macmillan.—Works by the Rev. HUGH MACMILLAN, LL.D., 
 F.R.S.E. (For other works by the same Author, see CATALOGUE 
 OF TRAVELS and SCIENTIFIC CATALOGUE.) 
 TWO WORLDS ARE OURS. Second Edition. Globe 
 8vo. 6s, 
 
22 THEOLOGICAL BOOKS. 
 
 MACMILLAN (Dr. Hugh)—continued. 
 
 THE TRUE VINE; or, the Analogies of our Lord’s 
 Allegory. Fifth Edition. Globe 8vo. 6s. 
 
 Lhe Nonconformist says—‘‘ [¢ abounds in exquisite bits of description, 
 and in striking facts clearly stated.” The British Quarterly says—‘“‘ Readers 
 and preachers who are unscientific will find many of his illustrations as 
 valuable as they are beautiful.” 
 
 BIBLE TEACHINGS IN NATURE. Fifteenth Edition. 
 Globe 8vo. 6s. 
 
 Ln this volume the author has endeavoured to shew that the teaching of 
 Nature and the teaching of the Bible are directed to the same great end; 
 that the Bible contains the spiritual truths which are necessary to make us 
 wise unto salvation, and the objects and scenes of Nature are the pictures 
 by which these truths are illustrated. ‘‘He has made the world more 
 beautiful to us, and unsealed our ears to voices of praise and messages of 
 love that might otherwise have been unheard.” —British Quarterly Review. 
 “Dr. Macmillan has produced a book which may be fitly described as 
 one of the happiest efforts for enlisting physical science in the direct service 
 of religion,” —Guardian. 
 
 THE SABBATH OF THE FIELDS. A Sequel to ‘ Bible 
 
 Teachings in Nature.’ Fifth Edition. Globe 8vo. 6s. 
 
 ** This volume, like all Dr. Macmillan’s productions, ts very delight- 
 ful reading, and of a special kind. Imagination, natural sclence, and 
 religious instruction are blended together in a very charming way.” — 
 British Quarterly Review. 
 
 THE MINISTRY OF NATURE. Seventh Edition. Globe 
 8vo. 65. 
 
 “‘Whether the reader agree or not with his conclusions, he will ac- 
 knowledge he is in the presence of an original and thoughtful writer.” — 
 Pall Mall Gazette. ‘‘ There is no class of educated men and women that 
 will not profit by these essays.” —Standard. 
 
 THE MARRIAGE IN CANA OF GALILEE. Globe 8vo. 6s. 
 
 THE OLIVE LEAF. Globe 8vo. 6s, 
 
 Mahaffy.—THE DECAY OF MODERN PREACHING. 
 By Rev. J. P. Mauarry, M.A., Trinity College, Dublin. Crown 
 8vo. 35. 6d. 
 
 ** Clever and sensible in most of its criticisms and suggestions.” — 
 
 Saturday Review. ‘‘ Ax excellent book.” —Church of England Pulpit. 
 
 ** Thoroughly worth reading.” —Scotsman. 
 
 Materialism: Ancient and Modern. Bya late Fellow 
 of Trinity College, Cambridge. Crown 8vo. 2s. 
 
 Maurice.—Lirs or FREDERICK DENISON MAURICE. 
 Chiefly told in his own Letters. Edited by his Son, FREDERICK 
 MavrRIcE. With Two Portraits. Third Edition. 2vols. 8vo. 36s. 
 
 Fourth and Popular Edition. 4th Thousand. 2 vols. Cr. 8vo. 16s, 
 ** This book is one of profound interest, and, both Srom the fresh light 
 which i throws upon certain aspects of the religious history of England, 
 
THEOLOGICAL BOOKS. 23 
 
 and from the fresh means which it affords us of understanding a singularly 
 beautiful character, it ts cordially to be welcomed. . . . Lt ts impossible to 
 rise from the readings of these volumes without a feeling of increased respect 
 and indeed of reverence for their subject.” —Times. 
 
 Maurice.—Works by the late Rev. F. D. MAuRICE, M.A., 
 Professor of Moral Philosophy in the University of Cambridge : 
 
 The Spectator says—‘‘Few of those of our own generation whose names 
 will live in English history or literature have exerted so profound and so 
 permanent an influence as Mr. Maurice.” 
 
 THE KINGDOM OF CHRIST; or, HINTS TO A QUAKER 
 RESPECTING THE PRINCIPLES, CONSTITUTION, AND ORDI- 
 NANCES OF THE CATHOLIC CHURCH. Third Edition. 2 vols. 
 Crown 8vo. 12s. 
 
 LECTURES ON THE APOCALYPSE, or BOOK OF THE 
 REVELATION OF ST. JOHN THE DIVINE. Second Edition. 
 Crown 8vo. 6s. 
 
 THE UNITY OF THE NEW TESTAMENT. A Synop- 
 sis of the First Three Gospels, and of the Epistles of St. James, 
 St. Jude, St. Peter, and St. Paul. Second Edition. 2. vols, 
 Crown 8vo. . 12s. 
 
 THE PATRIARCHS AND LAWGIVERS OF THE 
 
 OLD TESTAMENT. Sixth and Cheaper Edition. Cr. 8vo. 45. 6d. 
 
 The Nineteen Discourses contained in this volume were preached in the 
 chapel of Lincoln’s Inn during the year 1851. 
 
 THE PROPHETS AND KINGS OF THE OLD TES- 
 TAMENT. Fifth Edition. Crown 8vo. 6s. 
 
 Mr. Maurice, in the spirit which animated the compilers of the Church 
 Lessons, has in these Sermons regarded the Prophets more as preachers of 
 righteousness than as mere predictors—an aspect of their lives which, he 
 thinks, has been greatly overlooked in our day, and than which there is 
 none we have more need to contemplate. He has found that the Old 
 Testament Prophets, taken in their simple natural sense, clear up many 
 of the difficulties which beset us in the daily work of life; make the past 
 intelligible, the present endurable, ‘and the future real and hopeful. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. 
 A Series of Lectures on the Gospel of St. Luke. Second Edition. 
 Crown 8vo. 6s. 
 
 Mr. Maurice, in his Preface to these Twenty-eight Lectures, says— 
 ‘In these Lectures I have endeavoured to ascertain what ts told us respect- 
 ing the life of Fesus by one of those Evangelists who proclaim [Him to be 
 the Christ, who says that He did come from a Father, that He did baptize 
 with the Holy Spirit, that He did vise from the dead. TI have chosen the 
 one who is most directly connected with the later history of the Church, 
 who was not an Apostle, who professedly wrote for the use of a man 
 already instructed in the faith of the Apostles. I have followed the course 
 of the writer’s narrative, not changing it under any pretext. I have 
 adhered to his phraseology, striving to avoid the substitution of any other 
 for his.” 
 
24 THEOLOGICAL BOOKS. 
 
 MAURICE (Rev. F. D.)—continued. 
 THE GOSPEL OF ST. JOHN. A Series of Discourses. 
 
 Seventh Edition. Crown 8vo. 6s. 
 
 The Literary Churchman thus speaks of this volume: ‘‘ Thorough 
 honesty, reverence, and deep thought pervade the work, which ts every 
 way solid and philosophical, as well as theological, and abounding with 
 suggestions which the patient student may draw out more at length for 
 himself.” 
 
 THE EPISTLES OF ST.JOHN. A Series of Lectures 
 on Christian Ethics. Fourth and Cheaper Edition. Cr. 8vo. 6s, 
 These Lectures on Christian Ethics were delivered to the students of the 
 Working Men’s College, Great Ormond Street, London, on a series of 
 Sunday mornings. Mr. Maurice believes that the question in which we 
 are most interested, the question which most affects our studies and our daily 
 lives, ts the question, whether there is a foundation for human morality, 
 or whether it ts dependent upon the opinions and fashions of different ages 
 and countries. This important question will be found amply and fairly 
 discussed in this volume, which the National Review calls ** Mr. 
 Maurice’s most effective and instructive work. He is peculiarly fitted 
 by the constitution of his mind to throw light on St. Fohn’s writings.” 
 Appended is a note on ‘ Positivism and its Teacher.’ 
 
 EXPOSITORY SERMONS ON THE PRAYER-BOOK. 
 The Prayer-book considered especially in reference to the Romish 
 System ; and the Lord’s Prayer. Crown 8yo. 6s. 
 
 After an Introductory Sermon, Mr. Maurice goes over the various parts 
 of the Church Service, expounds in eighteen Sermons their intention and 
 significance, and shews how appropriate they are as expressions of the 
 deepest longings and wants of all classes of men. 
 
 THEOLOGICAL ESSAYS. _ Fourth Edition, with new 
 Preface. Crown 8vo. 6s. 
 
 “* The book,” says Mr. Maurice, ‘‘ expresses thoughts which have been 
 working in my mind for years; the method of it has not been adopted 
 carelessly ; even the composition has undergone Srequent revision.” 
 
 THE DOCTRINE OF SACRIFICE DEDUCED FROM 
 
 THE SCRIPTURES. Second’Edition. Crown 8vo. 6s. 
 
 THE RELIGIONS OF THE WORLD, AND THEIR 
 RELATIONS TO CHRISTIANITY. Fifth Edition. Crown 
 8vo. 45. 6d. 
 
 ON THE SABBATH DAY;; the Character of the Warrior, 
 and on the Interpretation of History. Fcap. 8vo. 2s. 6d. 
 
 THE LORD’S PRAYER, THE CREED, AND THE 
 COMMANDMENTS. A Manual for Parents and Schdolmasters. 
 To which is added the Order of the Scriptures, 18mo, cloth 
 limp. Is. 
 
 SOCIAL MORALITY. Twenty-one Lectures delivered in 
 the University of Cambridge. Second and Cheaper Edition. 
 Crown 8vo. 6s. 
 
 DIALOGUES ON FAMILY WORSHIP. Cr. 8vo. 45. 6d. 
 
 Se et gs 
 
THEOLOGICAL BOOKS. 25 
 
 MAURICE (Rev. F. D.)—continued. 
 THE CONSCIENCE: Lectures on Casuistry, delivered in the 
 
 University of Cambridge. 3rd and cheaper Edition. Cr.8vo. 45. 6d. 
 
 The Saturday Review says—‘‘ We rise from the perusal of these lec- 
 
 tures with a detestation of all that is selfish and mean, and with a living 
 impression that there is such a thing as goodness after all.” 
 
 LEARNING AND WORKING. Six Lectures delivered 
 in Willis’s Rooms, London, in June and July, 1854.—THE 
 RELIGION OF ROME, and its Influence on Modern Civilisa- 
 tion. Four Lectures delivered in the Philosophical Institution of 
 Edinburgh, in December, 1854. Crown 8vo. 4s. 6d. 
 
 SERMONS PREACHED IN COUNTRY CHURCHES. 
 Second Edition. Crown 8vo. 6s. 
 
 “Earnest, practical, and extremely simple.”’—Literary Churchman. 
 ‘Good specimens of his simple and earnest eloquence. The Gospel inci- 
 denis are realized with a vividness which we can well believe made the 
 common people hear him-gtadly. Moreover, they are sermons which must 
 have done the hearers good.””—John Bull. 
 
 Milligan.—Works by the Rev. Professor MILLIGAN, D.D., 
 Professor of Divinity and Biblical Criticism in the University of 
 Aberdeen : 
 
 THE RESURRECTION OF OUR LORD. The Croall 
 Lecture for 1879—80. New and Cheaper Edition. Cr. 8vo. 55. 
 
 THE REVELATION OF ST. JOHN. Being the Baird 
 Lecture, 1885. Crown 8yvo. 7s. 6d. 
 
 Moorhouse.—JACOB. Three Sermons preached before the 
 University of Cambridge in Lent, 1870. By JAMES MoorHOUSE, 
 M.A., Bishop of Manchester. Extra fcap. 8vo. 3s. 6d. 
 
 Natural Religion.—By the Author of “Ecce Homo.” 
 Second Edition. Fourth Thousand, with New Preface. 8vo. gs. 
 “* This is one of those rare things tn our modern literature—a really 
 speculative book ; and the speculation, whatever else we may think of it, ts 
 both ingenious and serious. Lt is work in the region not of dogmas or 
 controversies, but of tdeas.—Pall Mall Gazette. ‘* The wider problem of 
 the present day ts dealt with here with more originality, and at least as 
 much force, as the narrower one was in ‘Ecce Homo’; zt may be even 
 thought that the steps taken here towards a solution are of more solid and 
 permanent value.” —Academy. 
 
 O’Brien.—PRAYER. Five Sermons preached in the Chapel 
 of Trinity College, Dublin. By JAMes THOMAS O’BRIEN, D.D., 
 late Bishop of Ossory, Ferns, and Leighlin. 8vo. 6s. 
 
 ‘Palgrave.—HYMNS. By FRANCIS TURNER PALGRAVE. 
 Third Edition, enlarged. 18mo. Is. 6d. 
 This is a collection of twenty original Hymns, which the Literary 
 Churchman speaks of as ‘so choice, so perfect, and so refined,—so tender 
 in feeling, and so scholarly in expression.” 
 
26 THEOLOGICAL BOOKS. 
 
 Pattison.—Works by Mark PATTISON, late Rector of 
 Lincoln College, Oxford: 
 
 MEMOIRS. Third Edition. Crown 8vo. 8s. 6d. 
 
 ** No Oxford man can read this volume without the keenest interest 3 no 
 historian of the University but must be thankful Jor its glimpses of the 
 Beriod which changed the shrine, and stronghold, and model at once of 
 emmoveable Conservatism into one of the most unstable phenomena of an 
 unstableage. .. . Perhaps, indeed, he was the last specimen of one kind 
 of great scholar that this generation, and not a Jew generations to come, 
 will see.”’—Saturday Review. 
 
 SERMONS. Crown 8vo. 6s. 
 ** These are sermons to make men think seriously and feel their way, and to 
 braceand invigorate those who feel they want a tonic or a keenerair.” Times. 
 
 Paul of Tarsus. An Inquiry into the Times and the Gospel 
 of the Apostle of the Gentiles. By a GRADUATE. 8vo. Ios. 6d. 
 “* No thoughtful reader will rise from its perusal without a real and 
 
 lasting profit to himself, and a sense of permanent addition te the cause 
 of truth.” —Standard. 
 
 Philochristus.—MEMOIRS OF A DISCIPLE OF THE 
 LORD. Third Edition. 8vo. 12s. 
 “* The winning beauty of this book and the Jascinating power with 
 which the subject of it appeals to all English minds will secure Sor ut 
 many readers.’’—Contemporary Review. 
 
 Picton.—THE MYSTERY or MATTER;; and other Essays. 
 By J. ALLANSON Picton, Author of ‘New Theories and the 
 Old Faith.’ Cheaper Edition. With New Preface. Crown 8vo. 6s. 
 
 Plumptre.—MOVEMENTSIN RELIGIOUS THOUGHT. 
 Sermons preached before the University of Cambridge, Lent Term, 
 1879. By E. H. PLumprtre, D.D., Professor of Divinity, King’s 
 College, London, Prebendary of St. Paul’s, etc. F cap. 8vo. 3s. 6d. 
 
 Procter.—A HISTORY OF THE BOOK OF COMMON 
 PRAYER: Witha Rationale of its Offices. By FRANCIS PROCTER, 
 M.A. Seventeenth Edition, revised and enlarged. Cr. 8vo. 105. 6d. 
 
 The Athenzeum says—‘‘ The origin of every part of the Prayer-book 
 has been diligently investigated,—and there are Jew questions or facts con- 
 nected with wt which are not either sufficiently explained, or so referred to 
 that persons interested may work out the truth for themselves,” 
 
 Procter and Maclear.—AN ELEMENTARY INTRO- 
 DUCTION TO THE BOOK OF COMMON PRAYER. 
 Re-arranged and Supplemented by an Explanation of the Morning 
 and Evening Prayer and the Litany. By F. Procter, M.A., and 
 Canon Mactear, D.D. Fifteenth Edition. Enlarged by the 
 addition of the Communion Service and the Baptismal and Con- 
 firmation Offices. 18mo. 2s. 6d. 
 
 Lhe Literary Churchman characterises it as * by far the completest 
 and most satisfactory book of its kind we know. We wish it were in 
 the hands of every schoolboy and every schoolmaster in the kingdom.” 
 
THEOLOGICAL BOOKS. 27 
 
 Psalter (Golden Treasury).—Tuer STUDENT’s EDITION. 
 Being an Edition of the Psalms of David chronologically arranged 
 with briefer Notes. Second Edition. 18mo. 3s. 6d. 
 
 The aim of this edition ts simply to put the reader as far as possible in 
 possession of the plain meaning of the writer. ‘‘ It is a gem,” the Non- 
 conformist says. 
 
 Rays of Sunlight for Dark Days. A Book of Selec- 
 tions for the Suffering. With a Preface by C. J. VAUGHAN, D.D. 
 18mo. Tenth Edition. 35. 6d. 
 
 Dr. Vaughan says in the Preface, after speaking of the general run of 
 Books of Comfort for Mourners—‘‘ It ts because I think that the little 
 volume now offered to the Christian sufferer is one of greater wisdom and 
 of deeper experience, that I have readily consented to the request that I 
 would introduce it by a few words of Preface.” The book consists of a 
 series of very brief extracts from a great variety of authors, in prose and 
 poetry, suited to the many moods. of a mourning or suffering mind. 
 “Mostly gems of the first water.” —Clerical Journal. 
 
 Rendall.—Works by the Rev. FREDERIC RENDALL, A.M., 
 formerly Fellow of Trinity College, Cambridge, and Assistant 
 Master of Harrow School : 
 
 THE EPISTLE TO THE HEBREWS IN GREEK AND 
 ENGLISH. With Critical and Explanatory Notes. Cr. 8vo. 6s. 
 ** To say of the critical and explanatory notes, by which the text ts tllus- 
 trated, that they are largely original is but the slightest part of the praise 
 to which they are entitled. They are manifestly the work of a ripe and 
 judicious scholar, and in almost every case are highly suggestive... . 
 The work ts, taking it as a whole, judicious, scholarly, and to a large 
 extent original.” —Scotsman. 
 
 THE THEOLOGY OF THE HEBREW CHRISTIANS. 
 
 Crown 8vo. 5s. 
 
 Reasonable Faith, A. Short Religious Essays for the 
 Times. By ‘‘ THREE FRIENDs.” Third Edition. Crn. 8vo. 1s. 
 “Here ts built up an eloquent vindication of reverent freedom of thought 
 in regard to dogmatic theology which ts deserving of the attention of all 
 who venture to think upon the sulject.”’—Scotsman. 
 
 Reynolds.—NOTES OF THE CHRISTIAN LIFE. A 
 Selection of Sermons by HENRY ROBERT REYNOLDs, B.A., 
 President of Cheshunt College, and Fellow of University College, 
 London. Crown 8vo. 7s. 6d. 
 
 Roberts.—DISCUSSIONS ON THE GOSPELS. *By the 
 Rey. ALEXANDER ROBERTS, D.D. Second Edition, revised and 
 enlarged. 8vo. 16s, 
 
 -Robinson.—MAN IN THE IMAGE OF GOD;; and other 
 Sermons preached in the Chapel of the Magdalen, Streatham, 
 1874—76. By H. G. Rosinson, M.A., late Prebendary of York. 
 Crown 8vo. 7s. 6d. 
 
28 THEOLOGICAL BOOKS. 
 
 Rushbrooke.—SYNOPTICON: An Exposition of the 
 Common Matter of the Synoptic Gospels. By W. G. RUSHBROOKE, 
 M.L., Fellow of St. John’s College, Cambridge. Printed in colours. 
 In Six Parts and Appendices. 4to, Part I. 3s. 6d. Parts II. and 
 TIT. 7s. Parts TV. V. and VI. With Indices. 10s. 6d. Ap- 
 pendices, Ios. 6¢., or the complete work, in one vol. cloth, 35s. 
 
 Schaff.—A COMPANION TO THE GREEK TESTA- 
 MENT AND THE ENGLISH VERSION. By PHILLIP 
 SCHAFF, D.D., President of the American Committee of Revision. 
 With Facsimile Illustrations of MSS. and Standard Editions of the 
 New Testament. Crown 8vo. 12s. 
 
 Scott. ULFILAS, APOSTLE or THE GOTHS. Together 
 with an Account of the Gothic Churches and their Decline. By 
 CHARLES A. ANDERSON Scort, B.A., Naden Divinity Scholar at 
 St. John’s College, Cambridge. Crown 8vo. 6s. 
 
 Scotch Sermons, 1880.—By Principal CAIRD; Rev. J. 
 CUNNINGHAM, D.D.; Rev. D. J. FERGUSON, B.D. ; Professor 
 WM. Knicut, LL.D.; Rev. W. MACKINTOSH, D.D.; Rev. 
 W. L. M‘Fartan; Rev. ALLAN MEnzizEs, B.D. Siekieve*-T. 
 NICOLL; Rev. T. Rain, M.A.; Rey. A. SEMPLE, B.D.; Rev. 
 J. STEVENSON ; Rey. PATRICK STEVENSON 3 Rev. R. H. Story, 
 D.D. Third Edition. 8vo. Ios. 6d. 
 
 Lhe Pall Mall Gazette says—‘‘ The publication of a volume of Scotch 
 Sermons, contributed by members of the Established Church, seems likely 
 Zo cause as much commotion in that body as ‘Essays and Reviews’ aid 
 in the Church of England.” 
 
 Selborne.—THE BOOK OF PRAISE: From the Best 
 English Hymn Writers. Selected and arranged by Earl SELBORNE, 
 With Vignette by T. WooLNER, R.A. oth Edition. 18mo. 45. 6d, 
 
 Lt has been the Editor's desive and aim to adhere strictly, in all cases in 
 which it could be ascertained, to the genuine uncorrupted text of the authors 
 themselves. The names of the authors and date of composition of the 
 hymns, when known, are affixed, while notes are added to the volume, 
 giving further details. The Hymns are arranged according to subjects. 
 
 ** There ts not room for two opinions as to the value of the ‘Book of Praise.’” 
 
 —Guardian. ‘‘Approaches as nearly as one can conceive to Lerfection.” 
 
 —Nonconformist. 
 
 BOOK OF PRAISE HYMNAL. See end of this Catalogue. 
 
 Sermons out of Church. By the Author of “John 
 Halifax, Gentleman.” New Edition. Crown 8vo. 6s. 
 
 Speaking of this volume the Reviewers remark: “* We have read this 
 book with no small pleasure. The author ts well entitled to speak on 
 many of the questions she has raised here. In many ways her book ts 
 timely.” —British Quarterly Review.- ‘‘ We may fairly advise young 
 housekeepers especially diligently to study the pages devoted to the Servant 
 question—but called ‘My Brother's Keeper’—a simple, practical, wise 
 treatise on a difficult subject.” —Spectator. 
 
THEOLOGICAL BOOKS. 29 
 
 Service.—Works by the Rev. JOHN SERVICE, D.D., late 
 Minister of Inch: 
 
 SALVATION HERE AND HEREAFTER. Sermons 
 
 and Essays. Fifth Edition. Crown 8vo. 6s. 
 
 ‘We have enjoyed to-day a rare pleasure, having just closed a volume 
 of sermons which rings true metal from title-page to finis, and proves that 
 another and very powerful recruit has been added to that small band of 
 ministers of the Gospel who are not only abreast of the religious thought 
 of their time, but have faith enough and courage enough to handle the 
 questions which are the most critical, and stir men’s minds most deeply, 
 with frankness and thoroughness.” —Spectator. 
 
 SERMONS. With Prefatory Notice and Portrait. Crown 
 
 8vo. 6s. 
 
 ““ The reader not already acquainted with Dr. Service's writings will 
 be surprised here to find some very different from what he ts wont to asso- 
 ctate with the pulpit discourses of the Church of Scotland. There ts much 
 earnestness and thoughtfulness in Dr. Service's Sermons.” —Academy. 
 
 PRAYERS FOR PUBLIC WORSHIP. Crn. 8vo. 4s. 6d. 
 
 “Vo one will read these prayers without being struck by the spirit of 
 reverential piety which ts displayed in every page. The style is chaste and 
 beautiful. What work the publishers have had to do ts done admirably.” 
 —Glasgow Herald. 
 
 Smith.—PROPHECY A PREPARATION FOR CHRIST. 
 Fight Lectures preached before the University of Oxford, being the 
 Bampton Lectures for 1869. By R. PAYNE SMITH, D.D., Dean 
 of Canterbury. Second and Cheaper Edition. Crown 8vo. 6s. 
 
 Stanley.—Works by the Very Rev. A. P. STANLEY, D.D., late 
 Dean of Westminster : 
 
 THE ATHANASIAN CREED, with a Preface on the 
 General Recommendations of the RITUAL COMMISSION. Cr. 
 8vo. 25. 
 
 “Dr. Stanley puts with admirable force the objections which may be 
 
 made to the Creed; equally admirable, we think, ts his statement of tts 
 advantages.” —Spectator. 
 
 THE NATIONAL THANKSGIVING. Sermons preached 
 in Westminster Abbey. Second Edition. Crown 8vo. 2s. 6d. 
 
 ADDRESSES AND SERMONS AT ST. ANDREWS 
 in 1872, 1875 and 1876. Crown 8vo. 5s. 
 
 ADDRESS AND SERMONS. Delivered during a Visit 
 
 to the United States and Canada, in 1878. Crown 8vo. 6s. 
 
 ** The great value of this little volume is that wt represents what Dean 
 Stanley thought and said under other conditions than those which here 
 prevail, and beneath influences more conducive to the development of liberal 
 theology than the shadow of an ancient English abbey. To all those who 
 desire to know the length and breadth and depth and height of a Broad 
 Churchman’s mind we commend this book.” —Academy. 
 
30 THEOLOGICAL BOOKS. 
 
 Steel.—_ SERMONS PREACHED In THE CHAPEL oF 
 HARROW SCHOOL anp ELSEWHERE. By the late Rev. 
 T. H. STEEL, M.A., Assistant. Master at Harrow, and formerly 
 Fellow of Trinity College, Cambridge. With a Memoir by Prof. 
 Nettleship. Crown 8vo. 7s. 6d. 
 
 Stewart and Tait.—THE UNSEEN UNIVERSE 5 Ons 
 Physical Speculations on a Future State. By Professors BALFOUR 
 STEWART and P. G. Tait, Thirteenth Edition, revised and 
 enlarged. * Crown 8vo. 6s. 
 
 “A most remarkable and most interesting volume, which, probably 
 more than any that has appeared in modern times, will affect religious 
 thought on many momentous questions—insensibly it may be, but very 
 largely and very beneficially.”’—Church Quarterly. ‘‘ Zhzs book is one 
 which well deserves the attention of thoughtful and religious readers . . . 
 Lt is a perfectly safe enquiry, on scientific grounds, into the possibilities of 
 a future existence.” —Guardian. 
 
 Stubbs.—VILLAGE POLITICS. Addresses and Sermons 
 
 on the Labour Question. By Rev. CHARLES WILLIAM STUBBS, 
 M.A., Vicar of Granborough, Bucks. Extra fcap. 8vo. 35. 6d. 
 
 ** The sermons in this book are all worth reading ..... They are full 
 
 of warm sympathy for the labourers and sound practical advice to all 
 classes concerned in the struggle.” —Guardian. 
 
 Tait.—Works by ARCHIBALD CAMPBELL, late Archbishop of 
 Canterbury : 
 
 THE, PRESENT POSITION OF THE CHURCH. OF 
 ENGLAND. Seven Addresses delivered to the Clergy and Church- 
 wardens of his Diocese, as his Charge, at his Primary Visitation, 
 1872. Third Edition. 8vo. 35. 6d. 
 
 SOME THOUGHTS ON THE. DUTIES OF THE ES- 
 TABLISHED CHURCH OF ENGLAND as A NatTIonaL 
 CuuRcH. Seven Addresses delivered at his Second Visitation. 
 8vo. 45. 6d. 
 
 THE CHURCH’ OF THE FUTURE. Its Catholicity ; 
 its Conflict with the Atheist; its Conflict with the Deist; its 
 Conflict with the Rationalist ; its Dogmatic Teaching; Practical 
 Councils for its Work; its Cathedrals. Constituting the Charge 
 delivered at his Third Quadrennial Visitation, A.D. 1880. Secend 
 Edition. Crown 8vo. 35. 6d. 
 
 Taylor.--THE RESTORATION OF BELIEF. New and 
 Revised Edition. By Isaac Taytor, Esq. Crown 8vo. 8s. 6d. 
 
 Temple.—Works by the Right Rev. F. TEMPLE, D.D., Lord 
 Bishop of London : 
 SERMONS PREACHED IN THE CHAPEL or RUGBY 
 SCHOOL. Third and Cheaper Edition. Extra feap. 8vo. 4s. 6d. 
 This volume contains thirty-five Sermons on topics more or less inti 
 mately connected with every-day life. The following are a few of the 
 
THEOLOGICAL BOOKS. 31 
 
 ee 
 TEMPLE (Dr.)—continued. 
 
 subjects discoursed upon :—* Love and Duty 3” “Coming to Christ ;” 
 “Great Men ;” *‘Faith;” ** Doubts ;” “* Scruples ;” ‘‘Original Sin ;” 
 “‘Lrienadship ;” “Helping Others;? ** The Liscipline of Temptation ;” 
 “Strength a Duty; ‘‘Worldliness;? ‘Til T: emper ;” ‘* The Burial of 
 the Past.” 
 
 A_ SECOND SERIES OF SERMONS PREACHED IN 
 THE CHAPEL OF RUGBY SCHOOL. | Third Edition. 
 Extra feap. 8vo. 6s. 
 
 Ths Second Series of forty-two brief, pointed, practical Sermons, on 
 topics intimately connected with the every-day life of young and old, will be 
 acceptable to all who are acquainted with the First Series. The Sollowing 
 ave a few of the subjects treated of —“Disobedience,” ‘‘Almsgiving,” 
 “The Unknown Guidance of God,” “‘A [pathy one of our Trials,” “High 
 Aims in Leaders,” ‘Doing our Best,” “ The Use of Knowledge,” *‘Use 
 of Observances,” “Martha and Mary,” “Fohn the Baptist,” ‘Severity 
 before Mercy,” ‘Even Mistakes Punished,” “* Morality and Religion,” 
 “Children,” “‘Action the Test of Spiritual Life,” “‘Self-Respect,” ‘Too 
 Late,” “* The Tercentenary.” 
 
 A THIRD SERIES OF SERMONS PREACHED IN 
 RUGBY SCHOOL CHAPEL 1n 1867—1869. Second Edition. 
 Extra feap. 8vo. 65. 
 
 This Third Series of Bishop Temple's Rugby Sermons, contains thirty-stx 
 
 brief discourses, including the ** Good-bye? sermon preached on his leaving 
 Rugby to enter on the office he now holds. 
 
 THE RELATIONS BETWEEN RELIGION AND 
 SCIENCE, Eight Lectures preached before the University of 
 Oxford in the year 1884, on the Foundation of the late Rev. John 
 Bampton, M.A., Canon of Salisbury. New and Cheaper Edition. 
 Crown 8vo. 6s. 
 
 ““ The great merit and peculiar opportuneness of the book consists in tts 
 skilful adaptation to the needs of the time. . . We conclude by expressing 
 a hope that Dr. Temple's book will be widely read, and by repeating our 
 opinion that over and above the speculative interest of the topics he dis- 
 cusses he has given to those who care to make a study of it a powerful and 
 effective antidote against the operation of those microbes which are now 
 threatening us with intellectual cholera,” — Spectator. 
 
 Temple Church, Consecration of the. Sermons 
 preached at the Celebration of its Seven-Hundredth Anniversary. 
 By the ARCHBISHOP OF CANTERBURY, the READER’ AT THE 
 TEMPLE, and the MASTER OF THE TEMPLE. Cr. 8vo. 35. Od. 
 “* These three sermons were preached by the Archbishop of Canterbury, 
 the Reader of the Temple, and the Master of the Temple. . . The volume 
 2s a fitting memorial of the Seven-Hundredth Anniversary of the T enple 
 Church.”’—Literary Churchman. 
 
 Thring.—THOUGHTS ON LIFE-SCIENCE, By Rev. 
 EpWarD THRING, M.A. Second Edition, enlarged and revised. 
 Crown 8yo. 7s. 6d. 
 
32 THEOLOGICAL BOOKS. 
 
 Thrupp.—AN INTRODUCTION TO THE STUDY AND 
 USE OF THE PSALMS. | By the Rev. J. F. Turupp, M.A., 
 late Fellow of Trinity College, Cambridge. Second Edition. 2 vols. 
 8vo. 255. 
 
 Trench.—THE HULSEAN LECTURES, 1845-1846. By 
 CHENEVIX TRENCH, D.D., sometime Archbishop of Dublin. 
 Fifth Edition, revised. 8vo. 75. 6d. 
 
 This volume consists of Sixteen Sermons, eight being on ‘* The Fitness 
 of Holy Scripture for unfolding the Spiritual Life of Men,” the others 
 on “* Christ, the Desire of all Nations ; or, the unconscious Prophecies 
 of LHeathendom.” 
 
 Tulloch.—_THE CHRIST OF THE GOSPELS AND 
 THE CHRIST OF MODERN CRITICISM. Lectures on 
 M. Renaw’s ‘‘Vie de Jésus.” By JoHn Tuutocn, D.D., 
 Principal of the College of St. Mary, in the University of St. 
 Andrews. Extra fcap. 8vo. 45. 6d. 
 
 Vaughan.—Works by the very Rev. CHARLES JOHN VAUGHAN, 
 D.D,, Dean of Llandaff and Master of the Temple: 
 
 CHRIST SATISFYING THE INSTINCTS OF HU- 
 MANITY. Eight Lectures delivered in the Temple Church. 
 Second Edition. Extra fcap. 8vo. | 3s. 6d. 
 
 “We are convinced that there are congregations, in number unmistakably 
 increasing, to whom such Essays as these, full of thought and learning, 
 are infinitely more beneficial, for they are more acceptable, than the recog 
 nised type of sermons.” —John Bull. 
 
 THE BOOK AND THE LIFE, and other Sermons, preached 
 before the University of Cambridge. 3rd edit. Feap. 8vo. 4s. 6d. 
 
 TWELVE DISCOURSES on SUBJECTS CONNECTED 
 WITH THE LITURGY and WORSHIP of the CHURCH 
 OF ENGLAND. Fourth Edition. Feap. 8vo. 6s. 
 
 LESSONS OF LIFE AND GODLINESS. A Selection 
 of Sermons preached in the Parish Church of Doncaster. Fourth 
 and Cheaper Edition. Fecap. 8vo. 3». 6d. 
 
 This volume consists of nineteen Sermons, mostly on subjects connected 
 with the every-day walk and conversation of Christians. The Spectator 
 styles them “earnest and human. They are adapted to every class and 
 order tn the social system, and will be read with wakeful interest by all 
 who seek to amend whatever may be amiss in their natural disposition 
 or in their acquired habits.” 
 
 WORDS FROM THE GOSPELS. A Second Selection 
 of Sermons preached in the Parish Church of Doncaster. Third 
 Edition. Fcap. 8vo. 45. 6d. 
 
 Lhe Nonconformist characterises these Sermons as *‘ of practical earnest: 
 ness, of a thoughtfulness that penetrates the common conditions and ex- 
 periences of life, and brings the truths and examples of Scripture to bear 
 on them with singular force, and of a style that owes its real elegance to 
 the simplicity and directness which have fine culture for their roots.” 
 
THEOLOGICAL BOOKS. 33 
 
 Se yes ae te et 
 VAUGHAN (Dr ) 
 
 -)—continued. 
 
 LIFE’S WORK AND GOD’S DISCIPLINE. Three 
 Sermons, Third Edition, Feap. 8vo. 2s, 6d. 
 
 THE WHOLESOME WORDS OF JESUS,,.CHRIST, 
 Four Sermons preached before the University of Cambridge in 
 November, 1866. Second Edition, Fcap. 8vo. 35. 6d. 
 
 Dr. Vaughan uses the word ‘Wholesome’ here in its literal and 
 original sense, the sense in which St. Paul uses tt, as meaning healthy, 
 sound, conducing to right living ; and in these Sermons he points out 
 and ulustrates several of the ‘* wholesome” characteristics of the Gospel, 
 —the Words of Christ. The John Bull says this volume ts * replete with 
 all the author’s well-known vigour of thought and richness of expression.” 
 
 FOES OF FAITH. Sermons preached before the Uni- 
 versity of Cambridge in N ovember, 1868. Second Edition, Fcap. 
 Svo. 35. 6d. 
 
 The ‘‘ Foes of Faith” preached against in these Four Sermons are:-— 
 
 L. “Unreality.” IT. “‘Indolence.” III. “‘Irreverence.” IV. **Incon- 
 sistency,” 
 
 LECTURES ON THE EPISTLE to the PHILIPPIANS, 
 Fourth Edition. Crown 8vo, 7s. 6d. 
 Lach Lecture is prefaced by a literal translation Jrom the Greek of 
 
 the paragraph which forms tts subject, contains first a minute explanation 
 
 of the passage on which it ts based, and then a practical application of 
 the verse or clause selected as its text. 
 
 LECTURES ON THE REVELATION OF ST, JOHN. 
 Fifth Edition. Crown 8vo. tos. 6d. 
 
 Ln this edition of these Lectures, the literal translations of the passages 
 expounded will be found interwoven in the body of the Lectures themselves, 
 “Dr. Vaughan’s Sermons,” the Spectator says, “‘are the most prac- 
 tical discourses on the A Pocalypse with which we are acquainted.” ~ Pye- 
 Jixed ts a Synopsis of the Book of Revelation, and appended is an Index 
 of passages illustrating the language of the Book. 
 
 EPIPHANY, LENT, AND EASTER. A Selection of 
 Expository Sermons, Third Edition, Crown 8vo. 10s. 6d. 
 
 THE EPISTLES OF ST PAUL, © For English Readers. 
 Part I., containing the Frrst EPISTLE TO THE THESSALONIANS, 
 Second Edition. 8vo. 1s. 6d, 
 
 Lt ts the object of this work to enable English readers, unacquainted 
 with Greek, to enter with intelligence into the meaning, connexion, and 
 phraseology of the writings of the great Apostle. 
 
 ST. PAUL’S EPISTLE TO THE ROMANS. The Greek 
 Text, with English Notes. Sixth Edition. Crown 8vo. 7s. 6d. 
 Lhe Guardian says of the work—‘‘For educated young men his com- 
 mentary seems to fill a gap hitherto unfilled.... Asa whole, Dr. Vaughan 
 appears to us to have given to the world a valuable book of original and 
 careful and earnest thought bestowed on the accomplishment of a work 
 which will be of much service and which is much needed,” 
 
 3 
 
34 THEOLOGICAL BOOKS. 
 
 VAUGHAN (Dr.)—continued. 
 
 THE CHURCH OF THE FIRST DAYS. 
 Series I. The Church of Jerusalem. Third Edition, 
 », .I. The Church of the Gentiles. Third Edition. 
 », III. The Church of the World. Third Edition. 
 Feap. 8vo. 45. 6d. each. 
 The British Quarterly says—‘‘ These Sermons are worthy of all praise, 
 and are models of pulpit teaching.” 
 
 COUNSELS for YOUNG STUDENTS. Three Sermons 
 preached before the University of Cambridge at the Opening of 
 the Academical Year 1870-71. Feap. 8vo. 2s. 6d. 
 
 NOTES FOR LECTURES ON CONFIRMATION, 
 with suitable Prayers. Thirteenth Edition. Fcap. 8vo. Is. 6d. 
 
 THE TWO GREAT TEMPTATIONS,—the Temptation 
 of Man, and the Temptation of Christ. Lectures delivered in 
 the Temple Church, Lent 1872. Second Edition. Extra fcap. 
 8vo. 35. 6d. 
 
 WORDS FROM THE CROSS: Lent Lectures, 1875; and 
 Thoughts for these Times: University Sermons, 1874. Extra fcap. 
 8vo. 45. 6d. - 
 
 ADDRESSES TO YOUNG CLERGYMEN, delivered at 
 Salisbury in September and October, 1875. Extra fcap. 8vo. 45. 6d. 
 
 HEROES OF FAITH: Lectures on Hebrews xi. New 
 
 Edition. Crown 8vo. 6s. 
 
 THE YOUNG LIFE‘EQUIPPING ITSELF TOR GODS 
 SERVICE: Sermons before the University of Cambridge. Sixth 
 Edition. Extra fcap. 8vo. 3s. 6d. 
 
 MEMORIALS OF HARROW SUNDAYS. A Selection 
 of Sermons preached in the Chapel of Harrow School. Fifth 
 Edition. Crown 8vo. — Ios, 6d. 
 
 NINE SERMONS IN HARROW SCHOOL CHAPEL 
 (1849). Feap.’8vo. 5s. 
 
 “MY SON, GIVE ME THINE HEART;” Sermons 
 preached before the Universities of Oxford and Cambridge, 1876 
 —78. Fcap. 8vo. 55. 
 
 REST AWHILE: Addresses to Toilers in the Ministry. 
 Extra fcap. 8vo. 55. 
 TEMPLE SERMONS. Crown 8vo. Ios. 6d. 
 
 This volume contains a selection of the Sermons preached by Dr. 
 Vauzhan in the Temple Church during the twelve years that he has held 
 the dignity of Master. 
 
 AUTHORISED OR REVISED? Sermons on some of the 
 Texts in which the Revised Version differs from the Authorised. 
 Crown 8vo. 7s. 6d. 
 
THEOLOGICAL BOOKS, 35 
 
 VAUGHAN (Dr.)—continued. 
 ST. PAUL’S EPISTLE TO THE PHILIPPIANS, With 
 
 Translation, Paraphrase, and Notes for English Readers. Crown 
 8vo. 55. 
 
 “The plan of the body of the work ts simple enough. The Dean’s 
 Luglish translation ts on the left-hand page, Jacing the Greek text on the 
 opposite one (the basis of the latter being Westcott and Hort's text), Then 
 there are ample notes on nearly every verse, explanatory and critical, 
 entended for the Lnglish reader. These notes have evidently been prepared 
 with great care... We consider this treatise not only scholar-like in 
 executton—which it necessarily would be—but sound in its doctrine and 
 clear in its expositions,” — English Churchman. 
 
 Vaughan (E. T.)somr REASONS OF OUR CHRIS- 
 TIAN HOPE. Hulsean Lectures for 18753 By Ea: VAUGHAN, 
 M.A., Rector of Harpenden. Crown 8vo, 6s. 6d. 
 
 Vaughan (D. J:)—THE PRESENT TRIAL OF FAITH. 
 Sermons preached in St. Martin’s Church, Leicester, By Canon 
 VAUGHAN, of Leicester, Crown 8vo. 9s, 
 
 Venn.—on SOME OF THE CHARACTERISTICS OF 
 BELIEF, Scientific and Religious. Being the Hulsean Lectures 
 for 1869. By the Rey. J. VENN, M.A. 8vo. 65. 6d. 
 
 . 
 
 belief upon most other Subjects. 
 
 Warington.—THE WEEK OF CREATION; or, The 
 Cosmogony of Genesis considered in its Relation to Modern Sci- 
 ence. By GEORGE WARINGTON, Author of “The Historic 
 Character of the Pentateuch vindicated.” Crown 8vo. 45. 6d. 
 
 Welby-Gregory.—LINKs AND CLUES. By the Hon. 
 Lady WELBy-GrREGory, Second Edition, revised, with N otes, 
 Additions, and Appendix. Crown Svo. 6s. 
 
 “* Lt ts a long time since we have read a book so full of the fe of a true 
 Spiritual mind, .. , Lndeed, tt ts not so much a book tp read through, as 
 to read and return to as Jou do to the Bible itself, Jrom which its whole 
 significance ts derived, in Passages suited to the chief interest and difficulties 
 of the moment..... We cannot too cordially recommend a book which 
 awakens the spirit, as hardly any book of the last Jew years has awakened 
 it, to the real meaning of the Christian life,’ ’—Spectator, 
 
 Westcott.—Works by BROOKE Foss WESTCOTT, D.D., 
 Regius Professor of Divinity in the University of Cambridge ; 
 Canon of Westminster : 
 
 The London Quarterly, speaking of Dr. Westcott, says— To a learn: 
 ing and accuracy which command respect and confidence, he unttes what 
 are not always to be found in union with these qualities, the no less valuable 
 faculties of lucid arrangement and graceful and facile expression.” 
 
 ~ 
 
36 THEOLOGICAL BOOKS. 
 
 WESTCOTT (Dr.)—continued. 
 
 AN INTRODUCTION TO THE STUDY OF .THE 
 
 GOSPELS. Sixth Edition. Crown $vo. Ios. 6d. 
 
 The author's chief object in this work has been to shew that there is 
 a true mean between the idea of a formal harmonization of the Gospels 
 and the abandonment of their absolute truth, After an Introduction on 
 the General Effects of the course of Modern Philosophy on the popular 
 views of Christianity, he proceeds to determine in what way the principles 
 therein indicated may be applied to the study of the Gospels. 
 
 A GENERAL SURVEY OF THE HISTORY OF THE 
 CANON OF THE NEW TESTAMENT during the First Four 
 Centuries. Fifth Edition, revised, with a Preface on ‘‘ Super- 
 natural Religion.” Crown 8yvo. 10s. 6d. 
 
 The object of this treatise ts to deal with the New Testament as a whole, 
 and that on purely historical grounds. The separate books of which it ts 
 composed are considered not individually, but as claiming to be parts of the 
 apostolic heritage of Christians. ‘‘ The treatise,” says the British Quarterly, 
 ‘7s a scholarly performance, learned, dispassionate, discriminating, worthy 
 of his subject and of the present state of Christian literature in relation to tt.” 
 
 THE BIBLE IN THE CHURCH. A Popular Account 
 of the Collection and Reception of the Holy Scriptures in the 
 Christian Churches. Ninth Edition. 18mo. 4s. 6d. 
 
 THE CHRISTIAN LIFE, MANIFOLD AND ONE. Six 
 Sermons preached in Peterborough Cathedral. Cr. 8vo. 2s. 6d. 
 
 THE GOSPEL OF THE RESURRECTION. Thoughts on 
 its Relation to Reason and History. 5th edit. revised. Cr. 8vo.- 6s. 
 
 ON THE RELIGIOUS, OFFICE OF THE UNIVER- 
 SITIES. Crown 8vo. . 4s. 6d. 
 
 ‘* There is wisdom, and truth, and thought enough, and a harmony 
 and mutual connexion running through them all, which makes the collec- 
 tion of more real value than many an ambitious treatise.” — Literary 
 Churchman. 
 
 THE REVELATION OF THE RISEN LORD. Third 
 
 Edition, with a new Preface. Crown 8vo. 6s. 
 THE HISTORIC FAITH: SHORT LECTURES ON THE 
 APOSTLES’ CREED. Third Edition. Crown 8vo. 6s. 
 
 ‘Tt ts impossible for Dr. Westcott to write anything that ts not marked 
 by a thoughtful and devout spirit..—Academy. ‘‘ They will be found 
 very useful to those engaged in theological teaching either from the pulpit 
 or the chair.” —John Bull, 
 
 THE EPISTLES OF ST. JOHN. The Greek Text, with 
 
 Notes and Essays. Second Edition, revised. 8vo. 125, 6d. : 
 
 ** The rich stores of material collected and arranged in this volume will 
 not permit us to linger on textual points, and we are called away from 
 them to give some slight notion of the mode in which Dr. Westcott grapples 
 with difficulties of interpretation, or proposes novel views for our mature 
 consideration . ... . The more we examine the previous volume the more 
 its exceeding richness in spiritual as well as in literary material grows 
 upon the mind.” —Saturday Review. 
 
THEOLOGICAL BOOKS. 37 
 
 WESTCOTT (Dr.)—continued. 
 
 THE REVELATION OF THE FATHER. Short Lectures 
 on the Titles of the Lord in the Gospel of St. John. Cr, 8vo. 6s. 
 “* The present work ts one to be enunently recommended to the study of 
 preachers. In method, in lucidity, in completeness of theological statement, 
 and in perception of modern needs and modern directions of thought, tt is 
 a model... To praise such a volume ts quite superfluous. Ttis full of 
 that suggestiveness which ts a most destrable quality in a book for teachers.” 
 —English Churchman. 
 
 THOUGHTS FROM THE ORDINAL, Cr. 8vo. 1s, 6d. 
 
 ** The addresses are brief, pointed, and thoughtful ; portable in size, 
 and an inexpensive luxury—exactly the hind of book which may, with 
 profit, be placed in the hands of any candidate Sor the ministry.” —Rock. 
 
 DISCIPLINED LIFE. Three Addresses. Cr. 8vo, swd. Is. 
 
 Westcott—Hort.—THE NEW TESTAMENT IN THE 
 ORIGINAL GREEK. The Text Revised by B. F. WEstcort, 
 D.D., Regius Professor of Divinity, Canon of Westminster ; and 
 F. J. A. Hort, D.U., Hulsean Professor of Divinity, Fellow- of 
 Emmanuel College, Cambridge; late Fellows of Trinity College, 
 Cambridge. 2 vols. Crown 8vo. 10s. 6d. each. 
 
 Vol. I. TEXT. Vol. I]. INTRODUCTION and APPENDIX, 
 
 ““ The Greek Testament as printed by the two Professors must in future 
 rank as one of the highest critical authorities amongst Lnslish scholars.” 
 —Guardian. ‘‘ /¢ 2s probably the most emportant contribution to Biblical 
 learning in our generation.” —Saturday Review. ‘‘ The object tn view ts 
 to present the original words of the New Testament as nearly as they can 
 be determined at the present time, to arrive at the texts of the autographs 
 
 * themselves so far as tt ts possible to obtain tt by the help of existing materials 
 .... We attach much excellence to this manual edition of the Greek Test- 
 ament, because it ts the best contribution which E ngland has made in 
 modern times towards the production of a pure text... It bears on its 
 Jace evidences of calm judgment and commendable candour. The student 
 may aval himself of tts aid with much confidence. The Introduction and 
 Appendix specially deserve minute attention.” — Athenzeum. 
 
 THE NEW TESTAMENT In THE ORIGINAL GREEK. 
 An Edition for Schools. The Text revised by Profs. WEsTcorr 
 and Horr. 12mo, cloth, 4s. 6d. ; 18mo, roan, red edges, 55. 6d. 
 
 ‘* Messrs. Macmillan have conferred a Javour on those students who 
 
 habitually read the New Testament in the original. The type ws excellent, 
 and by the use of paper which, though thin, ts by no means transparent, 
 some six hundred pages are compressed into a very portable volume. In 
 the present edition the more important alternative readings are given at the 
 Soot of each page, while rejected readings are placed in an A [Ppendix. The 
 general explanation of the principles of criticism which are appended to the 
 larger work is here reprinted, and is followed by a summary of the docu- 
 mentary evidence from the text. The volume is completed by a list of quo- 
 tations from the Old Testament, which in the text are printed in uncial 
 characters,” —Saturday Review. 
 
38 THEOLOGICAL BOOKS. 
 
 Wilbraham.—IN THE SERE AND YELLOW LEAF: 
 Thoughts and Recollections for Old and Young. By FRANCEs M. 
 WILBRAHAM, Author of ‘‘ Streets and Lanes of a City.” Witha 
 Preface by the Bishop OF BEDFORD. Globe 8vo. 35. 6d. 
 
 ‘“ Good sense and good feeling are conspicuous throughout the volume. 
 There are just the touches of humour and pathos that are wanted, neither 
 more nor less, and there is a very happy gift of illustration by anecdote 
 and analogy.” —Spectator. 
 
 Wilkins.—THE LIGHT OF THE WORLD. An Essay, 
 by A.S. WILKINS, M.A., Professor of Latin in Owens College, 
 Manchester. Second Edition. Crown 8vo, 39. 6d. 
 
 ** Tt would be difficult to praise too highly the spirit, the burden, the con- 
 clusions, or the scholarly finish of this beautiful Essay.”’—British Quarterly. 
 
 Wilson (J. M.)—SERMONS PREACHED 1n CLIFTON 
 COLLEGE CHAPEL, 1879—1883. By J. M. Wison, M.A,, 
 late Fellow of St. John’s College, Cambridge, and Head Master 
 of Clifton College. Crown 8vo. 6s. 
 
 ** Mr. Wilson knows how to hit the blots of school life without monoto- 
 nous harping and without letting himself degenerate into a pulpit scold. 
 fTis secret is his reality; his hearers profess and call themselves Christians, 
 and tt is the teacher’s business to shew how the lowliest duties flow from the 
 sublimest truths, how the paltriest vices are incompatible with the loftiest 
 profession. Mr. Wilson has further mastered the difficult art of being 
 plain-spoken without being undignified, of being at once commonplace and 
 elevated, practical and spiritual.” —- Saturday Review. 
 
 Wilson.—THE BIBLE STUDENT’S GUIDE to the more 
 Correct Understanding of the English Translation of the Old Test- 
 ament, by Reference to the Original Hebrew. By Wm. WILSON, 
 D.D., Canon of Winchester. 2nd Edit. carefully revised. 4to. 255. 
 
 The author believes that the present work ts the nearest abproach to 
 
 a complete Concordance of every word tn the original that has yet been 
 made; and as a Concordance it may be. found of great use to the Bible 
 student, while at the same time tt serves the tmportant object of furnishing 
 the means of comparing synonymous words and of eliciting their precise 
 and distinctive meaning. The knowledge of the Hebrew language is not 
 absolutely necessary to the profitable use of the work. 
 
 Worship (The) of God and Fellowship among 
 Men. Sermons on Public Worship. By the late Prof. MAURICE, 
 and others. Fcap. 8vo. 35. 6d. 
 
 Wright (W. Aldis).—THE BIBLE WORD-BOOK: A 
 Glossary of Archaic Words and Phrases in the Authorised Version 
 of the Bible and the Book of Common Prayer. By W. ALpis 
 Wricut, M.A., Fellow and Bursar of Trinity College, Cambridge. 
 Second Edition, revised and enlarged. Crown 8vo. | 7s. 6d. 
 
 “ It appears to be, indeed, a very complete dictionary or rather glossary 
 of the archaic and obsolete words and phrases to be found in our English 
 Bible, and the plan includes the Apocrypha and the Book of Common Prayer 
 
 . Much pains also ts laid out on grammatical analysis.” —Guardian. 
 
THEOLOGICAL BOOKS. 39 
 
 Yonge (Charlotte M.)—Works by CHARLOTTE M. YONGE, 
 : Author of ‘‘ The Heir of Redclyffe”’: 
 
 SCRIPTURE READINGS FOR SCHOOLS AND FA- 
 MILIES. 5 vols. Globe 8vo. ts. 6¢. With Comments, 35. 6d. each. 
 
 I. Series. Genesis to Deuteronomy. III. Serres. The Kings and Prophets. 
 II. Serres. From Joshua to Solomon. IV. Series. The Gospel Times. 
 V. Series. Apostolic Times. 
 
 Actual need has led the author to endeavour to prepare a reading book 
 ‘convenient for study with children, containing the very words of the 
 Bible, with only a few expedient omissions, and arranged in Lessons of 
 such length as by expertence she has found to suit with children’s ordinary 
 power of accurate attentive interest. The verse form has been retained be- 
 cause of its convenience for children reading in class, and as more re- 
 sembling their Bibles ; but the poetical portions have been given in their 
 lines. Professor Huxley at a meeting of the London School-board, par- 
 ticularly mentioned the Selection made by Miss Yonge, as an example of 
 how selections might be made for School reading. ‘* Her Comments are 
 models of their kind,” —Viterary Churchman. 
 
 THE? PUPIES**OF“STY JOHN--THE “DIVINE.” Fifth 
 Edition. Crown 8vo. 6s. 
 “Young and old will be equally refreshed and taught by these pages, 
 in which nothing ts dull, and nothing is far-fetched.”—Churchman. 
 
 PIONEERS AND FOUNDERS; or, Recent Workers in 
 
 the Mission Field. With Frontispiece and Vignette Portrait of 
 Bishop HEBER. Fourth Edition. Crown 8vo. 6s. 
 
 The missionaries whose biographies are here given, are—John Eliot, 
 the Apostle of the Red Indians; David Brainerd, the Enthusiast; Chris- 
 tian I, Schwartz, the Councillor of Tanjore; Henry Martyn, the Scholar- 
 Missionary; William Carey and Foshua Marshman, the Serampore Mis- 
 stonaries; the Fudson FKamily; the Bishops of Calcutta— Thomas 
 Middleton, Reginald Heber; Daniel Wilson; Samuel Marsden, the Aus- 
 tralian Chaplain and Friend of the Maori; Fohn Williams, the Martyr 
 of Erromango; Allen Gardener, the Sailor Martyr; Charles Frederick 
 Mackenzie, the Martyr of Zambest. 
 
 Zechariah.—_THE HEBREW STUDENT’S COMMEN- 
 TARY ON ZECHARIAH, HEBREW, AND LXX. With 
 Excursus on Syllable-Dividing, Metheg, Initial Dagesh, and Siman 
 Rapheh. By W. H. Lowe, M.A., Hebrew Lecturer at Christ’s 
 College, Cambridge. Demy 8vo. Ios. 6d. 
 
 ** This ts a useful and scholarly work. The notes are intended to in- 
 clude the wants of comparative beginners in Hebrew, but they contain much 
 also that will be of value to those who are more advanced ; they are always 
 sound, and direct the student's attention to just such points of importance 
 as he is lthely to overlook. The volume abounds with suggestions and 
 cautions, for which every diligent reader of Hebrew will be grateful ; and 
 those who desire to strengthen and increase their knowledge of the language 
 cannot do better than peruse tt attentively... Altogether we welcome Mr. 
 Lowe's volume as a real help to the study of Hebrew in this country,” — 
 Academy. 
 
THE “BOOK OF PRAISE” HYMNAL, 
 
 COMPILED AND ARRANGED BY 
 BALL VoRL BORNE. 
 
 In the following four forms :— 
 
 A. Beautifully printed in Royal 82mo, limp cloth, price 6d. 
 B. a », Small18mo, larger type, cloth limp, Is. 
 
 C. Same edition on fine paper, cloth, Is. 6d. 
 Also an edition with Music, selected, harmonized, and composed 
 by the late JOHN HULLAH, in square 18mo, cloth, 3s. 6d. 
 
 The large acceptance which has been given to ‘* The Book of Praise” 
 by all classes of Christian people encourages the Publishers in entertaining 
 the hope that this Hymnal, which ts mainly selected from tt, may be ex- 
 tensively used tn Congregations, and in some degree at least meet the 
 desires of those who seek uniformity in common worship as a means 
 towards that unity which pious souls yearn after, and which our Lord 
 prayed for in behalf of his Church. ‘‘ The office of a hymn is not to 
 teach controversial Theology, but to give the voice of song to practical 
 religion. No doubt, to do this tt must embody sound doctrine; but it 
 ought to do so, not after the manner of the schools, but with the breadth, 
 freedom, and simplicity of the Fountain-head.” On this principle has 
 Sir R. Palmer proceeded tn the preparation of this book. 
 
 The arrangement adopted is the following :— 
 Part I. consists of Hymns arranged according to the subjects of the 
 Creed—‘‘God the Creator,” “Christ Lncarnate, > “Christ Crucified,” 
 “Christ Risen,” “Christ Ascended,” ‘‘Christ’s Kingdom and Fudg- 
 ment,” etc. 
 PART II. comprises Hymns arranged according to the subjects of the 
 Lords Prayer. 
 PART III. Hymns for natural and sacred seasons. Oa: 
 
 There are 320 Hymns in all. 
 
 CAMBRIDGE: PRINTED BY J. PALMER, ALEXANDRA STREET. 
 
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