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 Praline GOSPELS 
 
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 i BY 
 WILLIAM ALEXANDER, D.D., D.C.L. 
 
 BRASENOSE COLLEGE, OXFORD, LORD BISHOP OF DERRY AND RAPHOE 
 
 Circa thema generale 
 Habet quisque speciale 
 Styli privilegium. 
 ApamM DE 5. Victror. C1. De SS. Evangelistis 
 
 ¢ / “ 
 ἣ πόλις τετράγωνος κεῖται. 
 Afpoc. xxi. 16 
 
 A NEW EDITION, REVISED AND GREATLY ENLARGED 
 
 London 
 MACMILLAN AND CO. 
 AND NEW YORK 
 
 1892 
 
 The Right of Translation and Reproduction is Reserved 
 
first Edition printed 1872, Second Edition, 1392. 
 
 RICHARD CLAY AND Sons, LimIreD. 
 LONDON AND BUNGAY. 
 
Dedication, 
 
 TO 
 MY SON AND DAUGHTER-IN-LAW 
 
 CECIL JOHN FRANCIS AND EVA MACMURROUGH 
 
 ALEXANDER 
 
 UNDER WHOSE HAPPY ROOF AT ARRAGHSLEA 
 THIS WORK 
 IN ITS PRESENT FORM 
 WAS BEGUN ;— 
 
 TO 
 MY BROTHER-IN-LAW AND SISTER 
 
 MAXIMILIAN HAMMOND AND MATILDA DALISON 
 IN WHOSE DELIGHTFUL HOME 
 AT HAMPTONS 
 IT WAS FINISHED. 
 
PREFACE 
 
 THIS volume, in its present shape, is rather a new 
 book than a new edition. 
 
 The germ from which it grew was originally 
 presented to the public in some sermons preached 
 before the University of Oxford in 1870-71 by the 
 author as Select Preacher. The conception which 
 linked the series of discourses together was not, at 
 the time, very familiar to English readers ; and the 
 volume appeared to excite a certain degree of 
 interest. 
 
 It has now ‘been out of print for a few years. 
 As the writer hears that it is often asked for, he 
 gladly avails himself of an opportunity to amend, 
 recast, and enlarge it. 
 
 Such correction and amplification was greatly 
 
 needed for several reasons. 
 
viil PREFACE 
 
 1. The original book was necessarily put together 
 in some haste. The author felt that he had laid 
 hold of a sound conception, fruitful in application 
 to the true exposition of the Gospels ; but he had 
 not leisure at the time to follow it out with 
 sufficient fulness—nor, indeed, do sermons for oral 
 delivery readily admit of much detail. For 
 many years, however, he has constantly kept the 
 Leading Ideas of the evangelists in view in his 
 study of the Gospels, and applied them to several 
 passages which had escaped, not only his own first 
 investigations, but, as far as he knows, the observa- 
 tion of critics generally. In short, he has laboured 
 to teach himself, and hopes that he may, therefore 
 succeed in teaching some others. 
 
 2. Moreover, the writer cannot conceal from 
 himself that there were faults in the ¢one of his 
 little volume of sermons. They were not only too 
 sermonizing for a subject which required didactic 
 treatment, but even the sermonizing (true, as he 
 believes, in itself) was set on a wrong key and 
 thrust into a wrong place. 
 
 The overthrow of the Irish Establishment had 
 
 affected the preacher of the sermons deéply: | It 
 
PREFACE ΙΝ 
 tinged all objects around him with ἃ certain 
 strong and lurid light. The subsequent admission 
 of the laity, not only to a co-ordinate part in 
 general ecclesiastical legislation (to which he 
 was always favourable), but to the right even 
 of initiative in solemn doctrinal questions, filled 
 him with forebodings. The crash of the revo- 
 lution from without was followed by the rumb- 
 ling of an explosion from within. He thought it 
 right to sound an alarm as loudly as he could ; 
 and his voice was, perhaps, not quite unheard. 
 
 But as the author, become his own critic, went 
 over his volume when he could look back upon it 
 as something remote and almost external to him- 
 self, his pencil ran through all passages of the kind. 
 Not only are polemics a growth which does not 
 flourish in the frigid air of age; not only is the 
 controversial epigram which pleased us in middle 
 life a thing’in which we find cause for repentance 
 as we move onward from the din of the strife 
 towards the passionless silence of eternity—tem- 
 porary controversies, however important in their 
 own place, are better absent from our dealings 
 
 with those immortal pages where Christ is all and 
 
xX PREFACE 
 
 in all. In the Gospels He is in His holy temple. 
 We should keep silence before Him. To read 
 their meaning should be our only object. 
 
 The writer has provided an “ Occam’s razor” ! for 
 himself by the simple expedient of abolishing the 
 hortatory form of the sermon. The calmer and 
 more progressive method of a regular didactic 
 treatise enables him (he hopes) to do more justice 
 to a theory which throws light upon the one four- 
 fold record of the Person and work of the Incarnate 
 Lord. 
 
 3. In addition to rvevzszon of the original matter, 
 several important additions have been made. (a) 
 The conception of Leading Ideas in the Gospels 
 has been carefully guarded, and discriminated from 
 the extravagant application of it which might make 
 the evangelists appear to be romantic ideologists. 
 (0) The study of St. Luke’s Gospel has been 
 specially enlarged, and a principle of division 
 adopted (from the circumstances of his life; from 
 his special training ; from his natural endowments) 
 which seems adapted to dealing with his Leading 
 
 Ideas. The subject of St. Luke’s alleged Ebionitism 
 
 1 “ Entia non multiplicanda esse preeter necessitatem. ’ 
 
PREFACE xi 
 has also been carefully examined. (c) The most 
 sacred portion of a narrative where all is sacred— 
 the record of the Passion—has been elucidated 
 by the Leading Ideas of the evangelists. (ὦ) A 
 synopsis has been prefixed, and an index appended.’ 
 It is believed that very much of the four Gospels 
 will thus receive more or less expository light. 
 
 It only remains to say that the writer has largely 
 worked up his materials for himself. Indeed (with 
 one important exception) he scarcely knew where 
 to look for much assistance. But there are three 
 works to which he must express distinct obligations. 
 The first is the beautiful book of Lange,” to which 
 
 1 Indexes were at one time frefixed to many English books. 
 The advantages of this plan did not escape Shakespeare. He 
 places his observations upon it (curiously out of place chronologically 
 and in place psychologically) in the mouth of Nestor, 
 
 . In such indexes, although small pricks 
 To their subséquent volumes, there is seen 
 The baby figure of the giant mass 
 Of things to come at large. 
 ‘ Troilus and Cressida. (Acti, Se. 111.) 
 
 3.“ The Life of Christ, by J. P. Lange, D.D., Professor of 
 Divinity in the University of Bonn.” Four volumes (English 
 translation. T. and T. Clark). The fourth volume is, indeed, a 
 treatise on the four gospels as symbolised by the ox, lion, man, and 
 eagle. Those who are fond of such pursuits can easily track the 
 present writer in the snow of Lange, by comparing his discussions 
 on the Leading Ideas of the narrative of the Passion with Lange. 
 Life of Christ. vol. iv. 98, 130, 175, 183, 300, 308, 451, 47; also 
 vol. ii, 221, 330. 
 
ΧΙ PREFACE 
 
 his debt is considerable. The second is Riggenbach’s 
 Life of the Lord Jesus in his useful remarks upon 
 the “end and plan” of the evangelists! The 
 third, and in some respects most valuable, is the 
 first volume of the New Testament, by the late 
 holy and learned Bishop of Lincoln, and especially 
 the Prefaces to the Gospels (above all that to St. 
 Luke) with their stores of patristic learning and 
 
 saintly insight. 
 
 The author’s acknowledgments are due to the 
 Rev. W. K. Hobart, LL.D., for a remarkable list 
 of medical words in the Epistle to the Hebrews. A 
 young theologian of promise, Mr. J. T. S. Stopford, 
 B.A., T.C.D., has assisted him in carrying his work 
 through the Press, and supplied a useful Index. 
 
 May this book be of service to students of the 
 Gospels, and aid some souls to know Christ a little 
 
 better, 
 
 WILLIAM DERRY AND RAPHOE. 
 
 HAMPTONS, TUNBRIDGE, 
 August 8, 1891. 
 
 “Wie du Seigneur Jésus. Legons Publiques, par C. J. 
 Riggenbach, Professeur de Théologie, Bale. Traduit de l’Allemand, 
 par G. Steinheil.” pp. 1-89. 
 
CONTENTS 
 
 I 
 
 , SUBJECT—THE GOSPELS ARE PERVADED BY 
 LEADING IDEAS 
 
 I 
 
 CRIES OG ey es ee ee ee 1.2 
 They are 70/— 
 (a) Regular and complete biographies. . ......... I 
 
 Hence: Facts—even important facts—unmentioned by 
 any evangelist form no objection. ......... 2 
 
 (4) Mor are the Gospels miscellaneous collections of pious 
 anecdotes, discourses, ἄς... 
 
 “2 
 
 They are therefore— 
 _(c) Selections from a vast treasury of recollections, arranged, 
 according to a method of their own, round certain 
 Leading Ideas . 
 
 we 
 
 II 
 
 The New Testament itself supplies one important evidence of 
 the adoption of this method . 
 
 Se 
 
 One specimen of a primitive Gospel. Acts x. 34-44... . 4 
 
Xiv CONTENTS 
 
 PAGE 
 
 Summary of the four great Leading Ideas of the present 
 
 Gospels in that passage: (1) Matthew; (2) Mark; 
 [3 are st AOC POND: τ od arc ὐπὸ ae wpe oie . . 6-11 
 
 I 
 
 The symbols of Ezekiel’s vision (Ezekiel i. 4-28) . . . . . . 12 
 In what sense they may be transferred to the Gospels . . . 13-15 
 
 Even if this view is rejected as a legitimate z¢erpretation, the 
 
 widespread afplication of the cherubic symbols to the 
 
 four Gospels proves that the conception of Leading 
 
 Ideas in the Evangelists was accepted by ancient 
 Christianity: τρόπιν ἀπ τις ie a 
 
 IV 
 (a) Analogies to the employment of Leading Ideas— 
 
 1. Delineations by Plato and Xenophon of Socrates. . . 16 
 
 2. Archbishop Laud in Heylin’s life and in his own 
 αι ee oe ae Mee tees eee ego A τὴ» 
 
 (4) A life constructed according to Leading Ideas most suitable 
 
 to ‘informal Memoirs,” and such Memoirs best adapted 
 fora ‘life ‘of Jesus ee can ot as ee eee as  ὺς 17 
 
 The style of the evangelists not the cause of the success of 
 their works υὐ τότ τς Fe eae 2 te a cee © aie 
 
 II 
 THE LEADING [DEAS OF ST. MATTHEW’S GOSPEL 
 
 I 
 
 Illustration of the spirit of St. Matthew’s Gospel from the 
 Epistle of St. Ignatius to the Philadelphians . . . . . 20 
 
 The first Gospel is pervaded by two Leading Ideas— | 
 
CONTENTS XV 
 
 PAGE 
 
 1. It is the Gospel of the Déscourses of Jesus. . . . . . . .) 21 
 How do we know that we have an accurate report of 
 
 ees dea ae ee eas al Ngo ς 2 
 
 Answer for Christians in St. John xiv. 26... . .. .) 22 
 
 2. St. Matthew’s Gospel is the Gospel of true, as opposed to 
 false Judaism ; its motto is in its first verse... . . 23 
 
 (a) This Idea traced in the opening chapters— 
 In the Sermon onthe Mount. ........... 26 
 In chapters viii. and ix. (especially viii. 2-5). . . . . 46 
 
 Development of the downward course of Judaism, St. 
 Matthew xxiii. 38, 39; xxiv. I... 2... . . 29-31 
 
 Consummation of the fall of Judaism in the Crucifixion ; 
 emphasis upon the bribery of the soldiers by the chief 
 
 priests and elders (St. Matthew xxviii. 11-16) . . . 31 
 Judaism finally superseded by the Apostolic commission 
 (St. Matthew xxviii, 16-20) .......... 33-34 
 1 
 
 This view of the Leading Ideas of St. Matthew’s Gospel 
 applied— 
 1 Theoretically, to the origin of the Gospels. . . . . . . 34-41 
 [Particular historical incidents in the Gospels referred to 
 in the Epistles. ] 
 
 To establish the existence of Leading Ideas in a Gospel 
 
 establishes unity of authorship. . ......... 4! 
 Additional proof of this in characteristic subsidiary traits, 
 St. Matthew’s ‘‘infantine τότε," and repeated i300 . . 42 
 2. This view of the Leading Ideas of St. Matthew’s Gospel 
 ig ee | ae ey CY 
 (a) Eternal freshness of the first Gospel . . . . . 2...) 43 
 
 In what sense anti-hierarchical. . . . . . oe da) ee 
 
ΧΥ] CONTENTS 
 
 PAGE 
 (4) Its first verse leads us to a conception of the eternal office 
 of our.Lord . . -. sos RS ee ee ee ΚΣ eS 
 Bearing upon the use of the Old Testament, and the in- 
 fallibility of Christ’s interpretation of it. ...... 46 
 ΝΌΤΕ 1.—The sobriety of the record of the Epiphany in 
 Si Miatinew Pp 20 624% τ τ See πο 2 840 
 Nore 2.—Dreams in St. Matthew’s Gospel .. ..... 50 
 Ill 
 
 THE LEADING IDEAS OF ST. MARK’S GOSPEL 
 
 I 
 St. Mark’s main characteristics— 
 GE Se nc. or ces nee Se 51 
 
 Elements of this— 
 
 [Present tense ; use of double negative ; dramatic lan- 
 guage ; life-like details ; personal traits of our Lord ; 
 brief notes of His feelings; preservation of pre- 
 eminent grandeur of the central Figure]. . . . . 52-57 
 
 pumteemmee influence «Ὁ 9: «. « . * Εοὸὲ.ν τ. « = 2 τ γ 50 
 (a) Minute pieces of information, presumably from St. Peter. 58 
 
 (6) Coincidence of the general line and purpose of the second 
 Gospel with the ‘‘ primitive” Petrine Gospel. (Acts x. 
 meee St. Marki. 2, 1%, 34) -in <. > ον ee. 5S 
 
 II 
 
 These characteristics bring out the Leading Ideas and 
 primary object of St. Mark— 
 
CONTENTS XVli 
 
 i His Leadingldess......... Ra or 
 (a) Jesus as Lord of the human heart... .....~.~. 60 
 (4) His life upon earth a life of alternate rest and toil . . . 61 
 
 2. St. Mark’s primary object ; his Gospel addressed to the 
 
 Latin element in humanity ; development of this con- 
 COPHOR a. i es SS ee Be ees as EOS 
 Ill 
 
 St. Mark not merely an abbreviator of St. Matthew. . . . . ὅς 
 
 1. Special sayings of Jesus which the Church would lose with- 
 
 ES ES, SR τοὺς το νὶς Ἐν «Gee 
 
 Deere RICCI. στ. Sk . 68-70 
 
 3. General views, and superior grasp of certain incidents 
 recorded by one or more of the synoptics. [Impression 
 of the life of Jesus upon earth as a life of toil (St. Mark 
 i, 21-39. Cf. St. Luke iv. 33-44). Peculiar force in 
 one particular incident (St. Mark x. 17-32.] . . . 70-72 
 
 IV 
 Common “‘corpuscula” in the synoptics. . . . .. Pit ee 5 
 Ἐπ τε necounied fOr τ τ το kw oe ke 73 76 
 v 
 Lessons— 
 ΕἸ mustorical simplicity...) πο OF 
 
 2. Key in St. Mark to the view of the Gospel held by the 
 eres CDM oe yg SP Sey cde πὰς BS 
 
XV1l1 CONTENTS 
 
 IV 
 LEADING [DEAS OF ST. LUKE’S GOSPEL 
 
 Α 
 
 FROM THE CIRCUMSTANCES OF HIS LIFE 
 
 PAGE 
 What we ζη σεῦ of St--Tuke 6 gens ae, Ge eo ee oe we 
 What we may probably conjecture . =>. ..-...+.... 85 
 In what sense he may have been a disciple of Jesus . . . . . 86 | 
 Inferences from St. Luke xxiv. 13-36. [See also Note B at 
 the end of the yolume,. Ὁ 204. | hey 2-07 {201 π΄ δι. 88 
 Il 
 Leading Ideas which such a life as that of Jesus might naturally 
 Sugeest to such’ a.man'as St duukey 2 cop. ae oe 80 
 The Saviour—one belonging to the most strikingly indivi- 
 dualized race—the type of the most universalized 
 Humanity oT sires Sole arte: eects Sees ee eee ee 
 This characteristic naturally attractive to a writer of St. Luke’s 
 antecedents ... 0-2. < : πος συ gd thi ae Ge ea 
 Hence— 
 1. One of his Leading Ideas is the mission of Jesus as zszversa/, 
 the Gospel as the Gospel of Aawmanzty, the Saviour as 
 fhe saviour Of the world τ “Ses Gee 91-93 
 2. Another Leading Idea is the Pauline conception of gvace and 
 ΣΎ ΔΎΟ 8 se a oe a ae ge whet Veg we 94-96 
 Pauline thought and influence ...... Mn Ame ΚΣ OO 
 Two subsections of these Leading Ideas. . ...... 097 
 
 (a) The call of the Gentiles implies the fall of Jerusalem. . 97 
 
CONTENTS xix 
 
 PAGE 
 
 (4) The prominence assigned to Prayer as in its spiritual 
 intensity unknown to the Gentiles ......... 98 
 
 One Leading Idea of St. Luke the enforcement of Prayer by 
 CRATES UIGR DIECEDY oa as ae eke, em ee 0 OS 
 
 ΠῚ 
 Lessons— 
 
 1. Hope for missionary work ......... 4... . 99-100 
 2. Hope for the fallen and those who are fatlures . . . . . IO! 
 
 IV 
 THE LEADING IDEAS OF ST. LUKE’S GOSPEL 
 
 B 
 
 FROM HIS SPECIAL TRAINING 
 
 I 
 
 ar Lee τ POSEN kw ἔν. at a ving, ot ne χττ' 
 Hence— 
 
 1. Leading Idea of medical side of miracles. . . . . . 103-104 
 
 2. Leading Idea of distinction of Aossession from disease. . . 105 
 
 3. As the physician is so often a psychologist . . . . . . . 106 
 
 St. Lake the psychological Evangelist. ..... . ; 107 
 
 Hence Leading Ideas of his Gospel are— 
 (a) Single characters; groups or pairs of characters ; 
 temperaments; female characters; co-existences of 
 apparently contradictory feelings. . . . . .. . 108-111 
 
 (6) Particularly what woman did for Jesus, and Jesus for 
 ΟΝ ον ρα ma το το ee fs Pata” «oe RAS EES 
 The Virgin-Mother in St. Luke and St. Matthew . 112-113 
 
 b2 
 
XX CONTENTS 
 
 PAGE 
 (c) The application of psychology to the character of Christ 
 
 a Leading Idea of St. Luke . 
 
 1. His successive stages of human development . 
 
 THs 
 115 
 
 2. Effect of Prayer upon Him; difficulties arising from the 
 very refinement of the psychological penetration of 
 
 St. Luke. [See Note C; p. 296: ] 
 
 116-118 
 
 The ‘‘passive side” of the Saviour’s character ; His ‘silent 
 
 life” ; a Leading Idea of St. Luke . 
 
 II 
 Lessons— 
 
 1. Bearing of our training on our spiritual life . 
 
 2. Christianity adapted to the varieties of human nature . 
 
 Notre A.—The mode of our Lord’s miracles of healing . 
 
 Nore B.—Modern illustrations of demoniacal possession 
 
 Nore C. —Theory of temperaments . 
 
 IV 
 
 118-120 
 
 120 
 21. 125 
 
 123-124 
 
 . 124-126 
 
 126 
 
 THE LEADING IDEAS -OF, ST, LUKE'S GOSPEL 
 
 (δ 
 FROM HIS NATURAL ENDOWMENTS 
 
 The sense of beauty ; definition of beauty ; moral beauty: 
 
 I 
 
 The conception of beauty in the soul and actions of Jesus; a 
 
 Leading Idea of the third Evangelist . 
 St. Luke’s the painter’s Gospel 
 
 The idyll of the beginning and of the end . 
 
 127-128 
 
 128-131 
 
CONTENTS XXi 
 
 Π 
 Two adjuncts of this Leading Idea— at 
 1. St. Luke’s the Gospel of the holy Angels . . . . . 134-139 
 Peculiarly suitable to Hellenic wants. [See Additional 
 Note B at the end of the volume, p. 321.] . . . . 134-136 
 Instances— 
 2. St. Luke’s the Gospel of poetry. . . ..... . « 139-143 
 a Cr aa a ee a νι ς ὯΔ 
 
 Different ideas of the personal appearance of the Son of Man 140-143 
 
 Ill 
 
 Inference— 
 
 Such a Gospel necessarily creates a religion of beauty . . 143 
 
 Importance of cultivating this side of the Gospel ; spiritual his- 
 Wy Rae. Wats "111: ae a i a es Δ 
 
 Ἐπ οΙ ΠΞΙΝ Py rete Velie τὺ» ὦ Kee ew ae 145-146 
 
 IV 
 LEADING IDEAS OF 57. LUKE'S GOSPEL 
 
 D 
 
 IN THE NARRATIVE OF THE INCARNATION 
 
 One Leading Idea of this Narrative that the Incarnation is 
 
 EA seh rds Wel we ae τορι τ wm ὦ ΧΑ 160 
 1. Its physiological reality fitly indicated by the physician- 
 oat cae ee eee ee Te πιῶ ὁ ὁ ὁ 150 
 
 Successive stages of development of the Divine Child clearly 
 Tp ee a ae ee re τ πο πὶ Ὁ ee δ 14 εἶν 150-152 
 
XXli CONTENTS 
 
 PAGE 
 Qa ὙΠ Ξ 2 ΟΣ ΟΣ reality -; .-. .°4 -. ΨἝρρρπῤππππΦπρ,'!ι τ 
 General character of St. Luke as a grave historian confirms 
 his-account of the Incarnation”) ") 205? sae ee 953-155 
 II 
 The Incarnation z77versa/ in its idea and consequences ; second 
 Leadingidea 3°. 30. 4 8 τῆν τ τὴ 
 III 
 The Incarnation joyful ; third Leading Idea. . . . . . . . 157 
 IV Ι 
 The Incarnation deautiful ; fourth Leading Idea. . . . .. 157 
 iGyilie:sueroundines τς 5 (soi Saks et a cae oe he gg 
 BBS ech s cae ans heya re aoe tes ne ee nee 
 [The Canticles are not mythical, but exactly correspond 
 to the contexture of circumstances in which they are 
 placed. ] 
 ΠΡ ΘΙ ΟΡ ΡΟ ΠΟ δ... τς ἘΣ Dees oe ee τ ΠΤ ΠΟΙ 
 
 MA es ali cee ce ade Saeed ΡΠ ΤΩΣ 
 
CONTENTS xxiii 
 
 IV 
 THE LEADING IDEAS OF 57. LUKE'S GOSPEL 
 
 E 
 THE DANGER OF RICHES AND THE COMPENSATIONS OF 
 
 POVERTY 
 
 Starting-point from the incident (xviii. 18-31). 
 
 I 
 
 PAGE 
 Danger of money and property ; a Leading Idea of the third 
 TOE eS OS a ea cee 
 
 Incident in xviii. 18-31 discussed. . . . . . . ... .. 164-165 
 
 St. Luke’s version of the Sermon on the Mount (vi. 20, 21-24, 
 25). Parable of the rich man and Lazarus (xvi. 19-31) . 166 
 
 II 
 
 Correlative Leading Idea; the compensations of poverty ; 
 en ROTOR ig ks 0s, | 3: apie es eed 5 161 
 
 This Idea insufficiently proclaimed ........... .- 167 
 
 Two great dangers of money-making and money-holding . 168-170 
 
 ΠῚ 
 St. Luke’s Leading Idea not communistic or Ebionite. . . ” 170 
 1. Money dangerous to the foor as well as to the 77ch . . 171-172 
 2. Riches not to be repudiated, but rightly used (xvi. 9). « . 172 
 3. Danger of isolating texts. .....-.-+ +++ +++ 193 
 
 St. Luke’s Church History on this subject (Acts iv. 32; v. 43 
 ae ge ep) See ee a er ec (| 
 
 Witness and lesson of the Catacombs . . . . . τ... 175 
 
xxiv CONTENTS 
 
 IV 
 PAGE 
 We must not explain away Christ’s zzd¢vidualizing work, and 
 
 supreme claims upon thesoul ......... 176-178 
 
 Nore A.—M. Renan upon the socialistic tendencies of the 
 Rieprew-lanpuare’ jo.) τ΄ «178-180 
 
 Vv 
 THE LEADING IDEAS OF ST. JOHN’S GOSPEL 
 
 A 
 
 THE DIVINE GLORY OF CHRIST IN THE INCARNATION ; THE 
 SPIRITUAL ESSENCE OF THE MIRACLES ; THE DISCOURSES ; THE 
 
 SACRAMENTS 
 I 
 The Prologue (St. a i. I-14)=Christ’s Divine Glory in the 
 MCaEBaON |S ee ee Ye We a OE 18» 
 Necessity for a ¢izory of.a great life? ). . ... 4.) = se... 182 
 St. John’s Leading Idea=his theory of Christ’s Person and 
 INGEIEE cet a. Shy eee eee eee ene ee he ΣΠ 
 SEE WV OPT, ce Fs λυ οι, Ro ote Ads | ee 
 The fact of the Incarnation is vecorded by St. Matthew and St. 
 Luke, assumed dpy Mark 2. 08 oe τς 
 The /dea which vitalises the fact is dominant in St. John . . 186 
 I 
 
 Other Leading Ideas of St. John— 
 i. 4iis Leading Idea inthe Miracles. ... . 2 . 27. <.. τὴ τῶι 
 Ue are ‘prea BING ει. ne eae coer Ne 190 
 
 : τ. the qualification in the note, p. 182, 
 
CONTENTS XXV 
 
 PAGE 
 
 2. His Leading Ideas in the Discourses . . . . . . « . 191-202 
 No fully developed parables recorded by ἴδ ore tes ie 
 Difficulties from their omission considered. . . . . . 193-194 
 
 The Leading Idea of the Discourses preserved by him is the 
 higher and more heavenly spirituality with which his own 
 
 Og EE Le a a eee S| 
 ΠῚ 
 3. His Leading Idea in the Sacraments. . . . . . . . 202-207 
 Their zzstztution omitted. Why?.......... . 203 
 (a) Already sufficiently recorded, and their observation 
 os gS eee Pane eee a a i τ... 
 (6) He shows the Church their high and ideal side . . . . 203 
 Water a Leading Idea ofhis Gospel . . . . . . . . . 205-207 
 NoTEe A.—Jesus wroteno book ........ . . . 208-210 
 V 
 LEADING IDEAS OF ST. JOHN’S GOSPEL 
 B 
 
 IN DELINEATION OF CHARACTER ; IN THE GROWTH OF BELIEF 
 AND UNBELIEF ; IN RECORDING WITNESS TO CHRIST 
 
 I 
 
 A Leading Idea of St. John is the se//-de/ineation of character 
 
 πον WHTGS τ Se Ee ον a a es RAS 
 Instances— 
 
 πο Of Christin St. John =... . ss. sw es > 283 
 
 Gtiaracter of the Baptist’... ........+..,.. 214-218 
 
 St John’s pictures sdeaised . . 2 2 2 2 we ee tt ee 810 
 
 1 See zufra B, ἢ. 1. 
 
XXVi CONTENTS 
 
 II 
 PAGE 
 1. The growth of belief and unbelief a Leading Idea of St. 
 OMI EY πο τς τῶν ΠΤ tae oy RT ol AO EOE 
 Three miracles selected for this purpose. .:.... τ: 220 
 Chapters v.- vi. 
 2- bVetness to Christa Leading: Idea. 3. 0. ss Ὁ 221-51 
 Instances— 
 LGFELKESES CTICS Ol τονε, Ge ha eee ie Moy Ts Aas ees Nia B22 
 ΠΕ Ἐπ watmesses to Christ +. 9i0;.0 4.2 28a. oe. et es BZ 291 
 ΕΠ πε eM ce tae oi meee ne aS ees” ae OS 
 (O) MIG IE. wae νντ niet cians tr a hens hs Ber BRENT Te, 
 (ΝΕ A CIES ce at Cert n,n pn nee ncn τν -. ene, 226-228 
 2) SEAMS CU fn ein A ee oe (gh eines OR ee As, Oh DLO me ΟΝ 
 NoTE A.—Minute verisimilitudes . . ..... .°. . 232-234 
 Norte B.—Our Lord’s human knowledge . . . ..... . 234 
 VI 
 
 THE LEADING IDEAS OF THE EVANGELISTS IN 
 THE NARRATIVE OF THE PASSION 
 
 A.—ST. MATTHEW 
 
 Leading Idea= True Judaism and High-Priest over against the 
 PURSE Aes eet le PAP We oe ah Caan ath Gite eee le, ce aoe 
 
 Judgment by the Jews determines that by the heathen. . . . 238 
 
 Treason and suicide of Judas typical of Judaism «2 .. 9. «¢ « 238 
 
CONTENTS XXVii 
 
 PAGE 
 Contrast of Pilate’s wife with chief-priests and elders (xxvii. : 
 ONE ty ee ea ΔῊ αν x 
 sel-malediction of the people... ........+5++ ς 240 
 The Roman mockery ; the fulfilment of prophecy . ._. . 241-243 
 Leading Idea—Jesus in His crucifixion ; the Messiah of the 
 Israel of God; the Passion in the light of the Old 
 ΠΡ ΘΙ νυ te Farle er En ss we «RD 
 
 VI 
 
 THE LEADING IDEAS OF THE EVANGELISTS IN 
 THE NARRATIVE OF THE PASSION 
 
 B.—ST. MARK 
 I 
 
 His vividness brings out his Leading Idea of the grandeur of 
 μευ τ ae er Ὡς 3645 
 
 Two contrasts of human weakness to that victorious strength : 
 (a) The young man, probably St. Mark himself; (4) St. 
 
 Peter. Christ’s majesty in the Pretorium. . . . 245-246 
 
 II 
 The ove last word in St. Matthew and St. Mark . . . . . . 248 
 lige Wave been'spoken «. J 6 v0.6 we 28 
 Key to its interpretation supplied by the Creed. . . . . . . 250 
 Any other interpretation discrowns Jesus. . . . . . «+ + 251 
 
 This shows that in His death He (a) ‘‘bore the punishment 
 of sin” ; (4) ‘*tasted death for everyman” ..... 252 
 
XXVili CONTENTS 
 
 PAGE 
 This one last word in St. Matthew and St. Mark brings 
 
 out their respective Leading Ideas— 
 
 1. In St. Matthew it claims Psalm xxii. as His. (2) In St. 
 Mark it shows Him heroic and victorious in death, and 
 leads to proof that He is the Sonof God. ..... τ 253 
 
 VI 
 THE LEADING JODEAS OF “LAE EVANGELISTS IN 
 LHE NARRATIVE OF LAE PASSTON 
 OS Sed Diop a 
 
 His Narrative of the Passion pervaded by general Leading 
 ΘΑ Onis 4a 0s pele 25 Sate ents eee ea) τ 
 
 Instances— 
 
 Three last words peculiar to himn— 
 
 1. Beauty of pardoning tendemess (xxii 34)". <-. «3 Seee255 
 2: Beauty of pardonine power (xxil..43) ee pe eS als va eee 
 Leading Ideatof triumphant prace 05 5, Bic). 23 Boe256 
 
 In it an assurance, a promise, a 7eve/ation of the unseen 
 world. (The last especially referred to one of his 
 Leading Ideas. ) 
 
 , Thesseventh of the Jast words*(xxui.A6) . 5). . .96. ~.200 
 
 Oo 
 
 Beatty perfected imperfect calmness”... acu ar an vt x 1208 
 
CONTENTS ΧΧΙΧ 
 
 VI 
 
 THE LEADING IDEAS OF THE EVANGELISTS IN 
 THE NARRATIVE OF THE PASSION 
 
 D.—ST. JOHN 
 
 Ἐπ Taos’ the Passiod in tix Divine Glory:.. . ... . 261 
 I 
 The Divine Glory of His self-possession. . . . . .. . . . 261 
 Re NG OY RU Beg 2 ele τ τ + ok See. BE 
 II 
 νυ end y' On ΤΙ τονε νι... kk ke le. 262 
 ΡΥ ἐν ates, ΠΣ RUMP M RS ἀκοῦς ie ee ols oe 265 
 eee SOE len hy le Sk wt whe ee ee 962 
 ome yadementiot the judges, ΟΣ. 2 . . kk ee st we 264 
 ΠῚ 
 Divine Glory of the three last words peculiar to St. 
 John— 
 1. Divine Glory of perfect natural affection, xix. 25-28 . . . 264 
 Appeal frora M. Renan to the human heart: contrast with 
 ee eee te ae Sere ee rey 0 
 Divine preciousness of the legacies of Jesus from the 
 Cross— 
 OO SRN (ee ee en ie a noe -- 
 RO ΟΣ eee a πο τον 300 
 
 To the Church, in providing for the theology of the Incarna- 
 ΠΟ eS ay ee Te ee eae ae 588 
 
ΧΧΧ CONTENTS 
 
 2. Divine Glory‘in perfect human suffermgy : .-:....-. . - "267 
 (2) Reality of flesh from reality of pain. ........ 267 
 (4) Divine knowledge of prophecy -... 2... . 9. -..% 260 
 
 Sacredmess of Old. Lestament). .-4 37.) . κ᾿. Ζ260 
 
 g, auivine Glory of His*human character. =... G+ 2’. : 270 
 
 Truly human— 
 In complying with the requirements of the body. . . . . 270 
 In appealing to human sympathy .......... 271 
 Some effect produced in awaking pityandawe .... . 272 
 
 3. Divine Glory of His knowledge of the worth of His life and 
 MilssiGh.’.« Wisateis MmiShed ts Sy So sal pce: |” db -5 274 
 
 2) CE Nis. We Grebe Pare eo re cn OMe Te Sem κεν t oo Ὑ 
 
 (ὁ) Scripture with requirements, types, sufferings, promises . 274 
 [ Witness of human language ; part of one Leading Idea 
 af the Gospel, s0x...16,°20] « τ ine τοι 
 
 IV 
 
 The fourfold delineation of Jesus in the Leading Ideas of the 
 Evangelists meets the four leading wants and aspirations 
 et liumanity cul ee ro ΠΟ στ στο 
 
 VII 
 QUALIFICATIONS AND CONCLUSIONS 
 I 
 (πιο. 3. nce. . ΟἹ 
 
 No Leading Idea of one Evangelist altogether wanting in one 
 or more of the others. ...... τ 291 255 
 
CONTENTS XXXl 
 
 II PAGE 
 Examples— 
 Use of Leading Ideas illustrated by an incident common, in 
 Dart aeeaet, ΤῸ 5. four. ... ...%. ...: . 2B4-a87 
 Ill 
 
 Two general inferences— 
 A 
 
 Bearing of Leading Ideas upon our view of the /anguage of the 
 rene? SS ee τς εν τς ee ee Β 
 
 Their inspiration does of involve mechanical and Jiteral 
 δ ον, ea Ὁ 0. 5 1 2 a  πς.- 
 
 It does involve all that is sufficient for the end contemplated by 
 UTS 21) | Sern τον ὦ ee &. = sx kote igs oe 
 
 Bearing of Leading Ideas upon our view of Jesus. . . . . . 290 
 
 Great want of the conviction of reality of human life, of indi- 
 Se a i νὸν ρας νος 300 
 
 Christ’s reality and appeal to individuals brought out by 
 
 Leading Ideas in the Gospels . . ..... . . 291-292 
 Nore A.—Cardinal Newman on verbal inspiration. . 293-294 
 Nore B.—St. Luke xxiv. 13-36 (see pp. 86-88) ... . . 294-295 
 Nore C.—St Luke ii. 52 (see p. 116). . . . . . . -. 296-298 
 
 ADDITIONAL NOTES 
 
 Notre A.—Indications of the style and tone of St. Luke in 
 
 the Epistle to the Hebrews .....-.. . . 299-320 
 Nore B.—Cardinal Newman on the effect of a first reading of 
 St. Luke’s Gospel upona Greek mind ..... 321-324 
 
 Jo > eee on τς, EIN es ria. ys Pr ee ee ee 
 
Pere LEADING IDEAS OF THE 
 Gore Ls 
 
 I 
 
 THERE ARE LEADING [DEAS OF THE 
 GOSPELS 
 
 “ΑΚ for the likeness of their faces, they four had the face of a 
 man, and the face of a lion, on the right side: and they four had 
 the face of an ox on the left side ; they four also had the face of 
 an eagle,” —EZEKIEL I. 10, 
 
 I 
 
 VIEWED from their human and literary side, the 
 Gospels may be defined as informal memoirs of 
 the earthly, life of our Lord Jesus Christ—written 
 from, and pervaded by, certain great Leading Ideas. 
 Indeed, a consideration of their character and 
 purpose will show that no other conception is 
 tenable. | 
 For there are two things which the, Gospels 
 assuredly are vot. 
 5 (a) They are as far as possible from being 
 - B 
 
2 THE LEADING 1DeAS I 
 
 regular biographies in the modern sense. They 
 have neither consecutive fulness of detail, nor 
 complete chronological exactitude. | What is very 
 important, they make no attempt at developing the 
 eradual evolution of a lofty thought and career. 
 Indeed they cowv/d not do this—the most interesting 
 part of a great man’s life—without coming into con- 
 flict with the central dogma which renders Christ’s 
 earthly career the most important part of the history 
 of the human race. From hence it follows that to 
 demand absolute completeness from an evangelist, 
 is to misunderstand the very nature and condition 
 of his work. 
 
 One important corollary follows from this. 
 
 We have no right to charge any evangelist with 
 ignorance of a fact, however important, because he 
 may happen not to mention it articulately. Thus 
 we are not warranted in asserting that St. John 
 “knew nothing of the birth in Bethlehem,” ! or that 
 the synoptics were unacquainted with the resur- 
 rection of Lazarus, because St. John does not 
 distinctly record the one event, or because the 
 three. do _motsappear to refer to the other.” The 
 objection comes from critics who have forgotten, or 
 who never possessed the very definition of a Gospel. 
 He who has no right to the premiss—‘‘ an evan- 
 
 1 To those who know the method of St. John’s zvony, stating as 
 proof positive the very objection which to adversaries seemed fatal, 
 the passage St. John viii. 41, 42, will be decisive upon this point. 
 
I OF THE GOSPELS 3 
 
 gelist is to be put out of court who does not record 
 every important event ’”’—has no right to its 
 conclusion, 
 
 (4) If the Gospels are not, on the one hand, 
 regular biographies, neither, on the other hand, are 
 they mere collections of pious anecdotes or great 
 sayings, strung together at random. 
 
 There was lodged in the memory of the 
 original Apostles and disciples a treasury of 
 recollections. The works, the discourses, the 
 Personality of Jesus Christ, were there in abun- 
 dant fulness. As time passed, and a written 
 record of those momentous years became necessary, 
 the evangelists selected such actions and sayings 
 as brought out certain aspects of the Lord’s 
 ministry, purpose, character, and teaching. Each 
 Gospel is arranged round one centre, or at least 
 round a few central points. This particular aspect, 
 this grouping point or principle of selection, is the 
 Leading Idea of the evangelist. 
 
 The Gospels, then, are “informal memoirs” ΟἹ 
 the earthly life of Jesus pervaded by certain Leading 
 Ideas. . | 
 
 II 
 
 In the Acts of the Apostles we find one im- 
 portant indication of the existence of the very 
 Leading Ideas which it is the object of this work to 
 develop in an original draft of the Gospel history 
 
 B2 
 
4 THE LEADING IDEAS I 
 
 by the chief of its earliest witnesses. At least a 
 quarter of a century before any of our present 
 Gospels was committed to writing, apostolic 
 thought and teaching upon the earthly life of the 
 Saviour assumed that the whole field was traversed 
 by four principal Leading Ideas. 
 
 The fullest specimen of a “primitive Gospel” 
 which the Church now possesses, is that which was 
 spoken by St. Peter in his discourse to Cornelius 
 and his company.! We there find the four, great 
 lines of which we have spoken. 
 
 We may take St. Peter’s words in the order 
 most natural to us. 
 
 1. The Saviour whom the Apostle preached 
 was the Messiah attested by Hebrew prophecy. 
 ‘“To Him give all the prophets witness.’ 
 
 2. The earthly life of Jesus was a “short, bright, 
 resistless course ”—resistless in the native charm of 
 its enthusiastic benevolence. . If brief in the 
 measurement of time, it is permanent in its effect 
 upon humanity. So far as its character from this 
 point of view can be grasped in human language, it 
 may be compressed into two words,—“ He passed 
 through, doing good.” ® 
 
 1 Acts x. 34-44. a WAC x. ae: 
 
 3 διῆλθεν εὐεργετῶν. Acts x. 38. Surely both here and Acts xx. 
 25 (R.V.) ‘‘ went about” is not a happy rendering. The original 
 meaning must be = ‘‘ to go, or pass right through” ; and with an 
 accusative it is used for ‘‘ passing through, and so reaching a goal of 
 any kind.” 
 
Ι OF THE GOSPELS ἢ 
 
 3. But further, if the word which God sent by 
 Jesus Christ was first sent to the children of Israel, 
 it was also a word which in its intrinsic character and 
 tendency was inevitably wxzversal. His ultimate 
 address was not to a race but to a world. “ God is 
 no respecter of persons, but in every nation he that 
 feareth Him and worketh righteousness is accepted 
 with Him.” He by whom peace is preached to 
 the children of Israel” is also “ Lord of αἰ} And 
 as His message is universal, so His is the moral 
 and spiritual beauty, the divine unction® which 
 attracts all men who have eyes left; and His the 
 power® which is capable of healing the whole’ 
 diseased, unspiritualised material of man’s nature, 
 oppressed under the terrible dynasty of the Accuser.” 
 
 4. Finally, the Church wants to rest upon the great 
 foundation of all this ; to rise to the source of all the 
 supernatural life of this marvellous Personality. 
 Here we have the majestic theory of it—‘ for God 
 was with Him.” ® These words may, of course, be 
 minimised or superficially understood. But like 
 other great inspired utterances, they grow with the 
 growth of the little ones of God. ‘Taken by them- 
 selves, they need not signify much more than God's 
 
 *1 Acts x. 35, 36. 
 2 ἔχρισεν αὐτὸν ὁ Θεὺς πνεύματι ἁγίῳ. Acts x. 38. 
 3 καὶ δυνάμει, Lid. 
 4 ἰώμενος πάντας, Lhid. 
 
 = eae ie 
 5 τοὺς καταδυναστευομένους ὑπὸ τοῦ διαβόλου, Loud. 
 
 δ. Tbid. 
 
6 THE LEADING IDEAS I 
 
 guidance of a specially favoured servant ; but they 
 have in them the capacity of rising to the inguiding 
 and indwelling Word—to “ Emmanuel, which is, 
 being interpreted, God with us.” 
 
 Now, let it be observed that the four Gospels, 
 moulded round their Leading Ideas, exactly fill in 
 these summary headings of the primitive Gospel, 
 preached by St. Peter. Ξ 
 
 For Christ’s life was many-sided. (1) It had its 
 place as the historical consummation of the his- 
 torical development of the purpose of God in 
 Israel. Types and prophecy were fulfilled in Him. 
 A great French poet has written of a dream of 
 Boaz just before his marriage with Ruth. The 
 account of the dream is, perhaps, partly prompted 
 by some old cathedral window ; but it embodies 
 something of the spirit and purpose of the genealogy 
 in St. Matthew. 
 
 ** Then in his dream, to heaven, the blue and broad, 
 Right from his loins an oak-tree grew amain— 
 The race ran up it far, like a long chain— 
 
 Below it sang a King, above it died a God.” 
 
 St. Matthew’s is the Gospel of consummated 
 prophecy, specially addressed to the Hebrew race. 
 (2) Again, the life of Christ, looked at from the 
 side of its practical effects, had three salient charac- 
 teristics. It was a life of unresting toil, of super- 
 natural rapidity, of triumphant and enthusiastic 
 benevolence. --In appearance it might seem at 
 
 1 St. Matthew i. 23. 
 
Ι OF THE GOSPELS 7 
 
 times to be feeble and isolated, baffled by the 
 hardness and unbelief of man. In reality it 
 was strong with the strength of God. It wrought, 
 in some true sense, upon the masses by whom it 
 seemed to be rejected. The very style of St. Mark 
 bears the impress of these characteristics. Christ’s 
 toilful life, its rapid movements, its joyful love in 
 working and suffering for stricken and _ fallen 
 humanity, are written as if by a hand which has 
 had its fingers upon the Saviour’s pulse, and has 
 never since lost count of its beats. The opening 
 invocation of /x Memoriam expresses the purpose 
 of the second. Gospel in a single syllable 
 “ Strong Son of God!” The first lines of St 
 Mark’s record are: “The beginning of the 
 Gospel of Jesus Christ, the Son of God.’? It 
 closes with the words: “they went forth, and 
 preached everywhere; the Lord working with 
 them, and confirming the word by the signs that 
 followed.” (3) Further, the ministerial work of 
 
 1 Contrast οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς διὰ Thy ἀπιστίαι 
 αὐτῶν (St. Matthew xiii. 58), with οὐκ ἐδύνατο ἐκεῖ ποιῆ. αἱ οὐδεμίαν 
 δύναμιν, εἰ μὴ ὀλίγοις K.T.A. καὶ ἐθαύμαζεν διὰ τὴν ἀπιστίαν αὐτῶν, 
 St. Mark vi. 5, 6. The simple resources of the evangelist’s language 
 are strained to express this divinely human self-limitation of the Son 
 of God—as wonder is the result of ignorance, of suddenly realized 
 disproportion between conception and event, a self-limitation of 
 
 knowledge as well as of power. 
 
 = St, Mark's ‘1. 
 
 3 What a feeling of buoyant and helpful strength there is in 
 ἐκήρυξαν πανταχοῖ, τοῦ Κυρίου συνεργοῖντος καὶ tiv λόγον βεβαι- 
 ovytos. St. Mark xvi. 20. 
 
8 THE LEADING IDEAS I 
 
 Jesus was a work of healing which needed to be 
 recorded in some detail, that its certainty as a fact 
 might not be lost in vague surmise. But there was 
 a higher healing still; that human life was a life 
 of sweet sympathies and fruitful pardons, which 
 opened out new possibilities to the penitent. It 
 was a life lived by One who, in presence of the 
 ignorant and wandering, maintained that exquisite 
 equilibrium of feeling which was at once just and 
 sweet, strong and gentle! It had a special sym- 
 pathy for the disinherited of the earth, for the weak 
 and poor ; a special sense of their present disadvan- 
 tages, and yet of their possible compensations. 
 And again, it was a life of beauty. Over it there was 
 the movement of angels’ wings, and the music of 
 angels’ songs. Its spontaneous utterances were 
 parables of forgiveness, and words of tenderness ; 
 and the pages on which they are written are wetted 
 with the sweetest tears which human eyes have ever 
 shed. It began with the idyll of Bethlehem, and 
 ended with the hands, gentle and omnipotent, lifted 
 up to bless. A pencil of peculiar aptitudes was 
 needed to render these aspects of the earthly life 
 
 1 μετριοπαθεῖν δυνάμενος τοῖς ἀγνοοῦσι καὶ πλανωμένοις. (Hebrews 
 v. 2, a lovely summary of St. Luke’s Gospel traced, the writer ven- 
 tures to surmise, by the evangelist’s own hand. See Note A at 
 the end of the volume.) Cf. the touching words about Jesus, attri- 
 buted to St. Paul in an ancient apocryphal document, ὅς μόνος 
 συνεπάθησεν πλανωμένῳ κόσμῳ, - ““1Π6 only one who sympathised 
 with a world that-had lost its way,” Acta Pauli et Thecle. 16. 
 Acta Apost. Apoc, 47. Edit. Tischendorf. 
 
I OF THE GOSPELS 9 
 
 of Jesus. He who should worthily fill up this 
 sketch must not only have deep love for its sub- 
 ject. He must be a physician. He must be 
 endowed with esthetic sensibility. He must also 
 be a psychologist. He must with delicate instinct 
 perceive, and, with sufficient range of language 
 express, How the great Messenger of eternal love 
 acted upon different leading types of human 
 character ; how he was received by woman, at that 
 time despised and half forgotten, alike by Jew and 
 Gentile. And in tracing out these details with 
 almost every type and form of human character 
 and feeling, a Gospel must be written fitted for the 
 advancing footsteps of a faith which was addressing 
 itself to the conquest of the world. Such an instru- 
 ment was found in the third evangelist. (4) Finally, 
 
 1 St Luke might, and indeed did, write better Greek than the 
 other authors of the books of the New Testament. Perhaps we 
 have heard a little too much of this since S. Jerome spoke of his 
 
 > There has 
 
 ‘*sermo conptior, et secularem redolens eloguentiam.’ 
 been too much tracing out of ὁ“ classical colour, if not of imitation,” 
 in such expressions as θάμβος περιέσχεν αὐτόν (V. 9), and others ; 
 too much desire to make out the sacred writer, ‘‘acquainted with 
 the principles of perfect composition, skilled in the use of them, and 
 attentive to the effects which they must produce on the minds of his 
 literate readers.”” (Bp. Jebb.) He did not belong to that republic 
 of letters, the greater part of whose citizens, except a few children 
 of genius, may be divided into the second rate men of letters, who 
 succeed—to their own satisfaction—and the critics ‘‘ who are the 
 writers that have failed.” Rather, we feel more intensely how great 
 and divine the Christ of the Gospel is, when the image, which from 
 a mere literary point of view is imperfect, grows so radiant to every 
 soul that contemplates it. 
 
10 THE LEADING TDEAS I 
 
 a life so various and many-sided ; a character so 
 mysteriously beautiful, yet with claims so lofty, so 
 exacting, so assertive, so imperative, will be found to 
 need a clue to its interpretation, a theory of its origin 
 which shall sufficiently harmonize its apparently 
 contradictory phenomena. This it is with which 
 we are presented by St. John repeatedly in the 
 course of the utterances preserved by him: most 
 markedly in the Prologue of his Gospel, and in the 
 great witness at its conclusion—“ The Word was 
 God, and the Word became flesh—my Lord and 
 my God!” Ὁ 
 
 Thus, in St. Matthew we have Christ’s earthly 
 existence as a life freely moulding itself in a pre- 
 designated form; in St. Mark as a strong life ; in 
 St. Luke as a fender life; in St. John as literally a 
 Divine life, the life of God humanified, lived under 
 human conditions and to some extent limitations. 
 In the first, we see Jesus as the Messiah; in the 
 second, as the Son of God; in the third, as the 
 Son of Man; in the fourth, as the God-Man. 
 With St. Matthew, the chief factor is the concep- 
 tion of prophecy ; with St. Mark, the conception 
 of power ; with St. Luke, the conception of beauty ; 
 with St. John, the conception of Divinity. In 
 the first, the predominant elements are fulfilment 
 and sacrifice ; in the second, action and conquest ; 
 in the third. forgiveness and universal grace ; in 
 
 A St. Ont Ὁ 2:17... xx. 28. 
 
I OF THE GOSPELS i 
 
 the fourth, idealism and dogma. St. Matthew 
 will ever appeal most powerfully to the Old 
 Testament scholar ; St. Mark to the ecclesiastical] 
 organizer, to him who is attracted to the outward 
 things of Christ; while St. Luke has a voice of 
 charm for the imaginative and tender, and St. John 
 supplies the chosen food of the mystic and of the 
 sacramental instinct. If welook round upon Christen- 
 dom, we shall find more of one evangelist than of 
 another in each of its tendencies and creations. 
 St. Matthew must always be our chief guide through 
 the Hebrew porch of the Church. St. Mark’s spirit 
 is with those who have fitted outward symbols to 
 the Church’s organic life, as expressive of inward 
 ideas. St. Luke has the largest part in the galleries 
 of sacred art, in the utterances of sacred poets, in 
 the austere joy of canticles and liturgies, with 
 missionaries, with workers in hospitals, with those 
 who are devoted to the service of poverty and the 
 help of penitents. St. John has the largest share 
 in the vast volumes of dogmatic theology. From 
 him principally faith learns the mystery of the 
 New Birth ‘of water and of the Spirit; ‘the 
 sweet and awful secret of the sacramental 
 Presence." 
 
 1 It is to be observed that the first epistle of St. John contains a 
 short but comprehensive synopsis of the coéen/s of the Gospel at 
 the beginning (1 John i. 1), and a synoptical analysis of one of its 
 
 Leading Ideas (that of witness) at the close (1 John v. 6, 10). The 
 writer ventures to believe that he has elsewhere established this 
 
12 THE LEADING IDEAS 1 
 
 Ill 
 
 The memorable passage of Ezekiel’s prophecy, 
 prefixed to this discussion, seems to be not without 
 reference to the characteristics and Leading Ideas 
 of the four constituents of the fourfold gospel. All 
 that most truly lives is here by representation. The 
 ox is the emblem of toil and of sacrifice ; of patient, 
 suffering, bleeding life. The lion is strong, royal, 
 victorious. The eagle soars upward in spires, rising 
 and falling with no apparent effort ; gliding over the 
 highest mountains and lost in the azure distances, 
 apparently in the heaven itself. And above these 
 three highest specimens of forms of animal life man 
 comes, who blends in one, and carries into a higher 
 sphere all those endowments which they possess in 
 some measure in fact, perfectly in the conception 
 of gifted souls.1. Man alone is capable of sacrifice 
 in its one true form—self-sacrifice ; man alone is 
 capable of the only conquests that are noble, of 
 the only ideas which elevate to heaven. The great 
 conceptions of three of the cherubic symbols—the 
 ox, the lion, the eagle—suffering, action, thought, 
 
 assertion of a Leading Idea in the Fourth Gospel by ¢he evangelist 
 himself. The Epistles of St. John: Twenty-one Discourses, pp. 23, 
 30-36, 38. 
 
 1 See especially Lange’s beautiful discussion, Book I. Part vii. 
 Sect. i. Lzfe of Christ (Vol. 1., 186-227, E.T.). 
 
I OF THE GOSPELS 13 
 find their perfection in the truly human life and 
 nature which is symbolised by the Man.! 
 
 It may be asked 4ow we connect this with the 
 Gospels, and the cherubic symbols with the 
 Evangelists ? 
 
 God appears to the prophet in human form. 
 The canopy on which His Throne is fixed is 
 lowered to the earth. The cherubim are scen, 
 the sure sign of God’s dwelling with His people. 
 They are no visionary symbols. They are real, 
 living with an intense reality. They plant their 
 feet upon the ground. The wonderful wheel 
 beside each cherub does not move through the air, 
 but upon the earth. For God comes down and 
 dwells visibly among men. His Presence is not 
 confined to one place or one temple. He goes 
 forth among the nations, which are represented by 
 the powerful form of the cherubim and the wheels— 
 
 1 The old rabbinical saying was—‘‘ Quatuor sunt qui principatum 
 in hoc mundo tenent ; inter creaturas homo, inter aves aquila, inter 
 pecora bos, inter bestias leo.” Schemoth Rabba. SCHOTTGEN. Hore 
 Hebr, 1168.—‘‘ Quaternis faciebus eximic series atque facultates 
 significantur, cherubis a Deo ad amunus suum sustinendum imper- 
 tite.” (Ed. C. Aucust. Rrreum. De Natura et Notione Symbolica 
 Cherub, pp. 21 sgg.) It is, however, to be borne in mind that re- 
 presentations of abstract ideas as living things really lie outside the 
 region of Biblical symbolism. The cherubim are angels of an 
 exalted order (Ezek. xxviii. 14-16). The gates of Eden were not 
 kept by ideal conceptions (Gen. iii. 24). But this does not affect 
 the fact that the description of the living realities is best conveyed to 
 us by certain symbolical expressions. See Commentary on Ezekiel, 
 
 Keil, i. 17-43. 
 
14 THE LEADING DEES I 
 
 four being the prophetic number of catholicity. 
 God’s glory going forth from Israel to the nations 
 on His car of progress ; the throne, and above the 
 throne, ““the likeness as ἘΠΕ appeatamee sor. oa 
 man above upon it,’! ze, not man deified, but God 
 humanified in the Incarnation ; to the Christian this 
 is the religion and teaching of Jesus Christ. And 
 the knowledge and worship of Jesus Christ has gone 
 abroad by the Gospels,” which thus possess certain 
 of the characteristics symbolised by the cherubim as 
 manifested to the prophet. 
 
 This interpretation is often stigmatized as a 
 childish play of fancy. Certain it is, however, that 
 from the beginning it has been a favourite of Chris- 
 tian thought. When the interpretation was revived 
 at Oxford some forty-five years ago, it was treated 
 in many quarters as a mere mystic dream. Since 
 that time, however, the passage has been pro- 
 foundly studied ; and modern sacred science among 
 believing critics in Germany, as elsewhere, tends 
 to accept this view as undeniably well-founded. 
 No doubt among early Christian writers, there 
 were childlike, or childish, guesses at the par- 
 ticulars of the symbols. The prevalent interpre- 
 tation of Biblical scholars tends to the following 
 distribution :—the ox is the symbol of sacrifice, 
 
 1 Ezekiel 1. 26. 
 
 Ὁ ** Has Domini sacras quadrigas, quibus per orbem vectus subigit 
 populos leni sue-yqugo et sarcina levi,” St, AuGustT, £76. de Consens. 
 Evang. 1-7. 
 
I OF THE GOSPELS 
 
 15 
 and stamps the Gospel of St. Matthew: the 
 lion represents strength and victory, and suits 
 the Gospel of St. Mark; the Man refers to the 
 human sympatiy and the salvation offered to 
 universal humanity, and, therefore, accords with 
 St. Luke.t Heavenly aspirations and thoughts 
 elevated by the dogma of dogmas to the 
 Divinity of Jesus Christ, claim for themselves 
 the symbol of the eagle, and bclong to St. 
 John. 
 
 If there are any readers to whom this interpreta- 
 tion appears to dwell in a region of which they are 
 upon principle suspicious, they will at least allow 
 that one consideration of importance follows from 
 it. The early, and apparently almost universal 
 acceptance of this application—if we will not allow 
 the term interpretation—of prophecy, proves at least 
 that the line of thought upon which it was based 
 commended itself to ancient Christianity. The 
 conception of Leading Ideas, answering to mental 
 characteristics, of the four Evangelists, was one 
 with which they felt at home ; and which, if not 
 created by the symbols of Ezekiel, at least naturally 
 expressed itself by them If the symbols did not 
 create the conception, the conception availed itself 
 of the symbols. 
 
 1 See Suicer. 7hesaurus. s.v. εὐαγγελιστής. 
 
16 THE LEADING IDEAS I 
 
 IV 
 
 In the progress of these discussions it will be our 
 duty to guard this conception of Leading Ideas in 
 the Gospels from an extravagant amount of appli- 
 cation, as well as from unjust and malignant infer- 
 ences. We may close this argument with an 
 analogy and with a practical remark. 
 
 (a) In the biographies of remarkable men, who 
 touch the circumference of human life at more 
 points than one, we may find some analogies to 
 different Gospels, written from different Leading 
 Ideas. 
 
 Of Socrates (who; in this like our Lord; leit 
 no writings behind him) we have representations in 
 the Wemorabilza of Xenophon, and in the Dzalogues 
 of Plato. Of these, as has often been remarked, the 
 first corresponds in its way to the synoptic; the 
 second to the loftier and more ideal conception of 
 St. John. ‘But every one feels that (Plato. ts net 
 falsified by Xenophon, nor Xenophon by Plato— 
 much less is the august figure of Socrates relegated 
 to the land of shadows by the different represen- 
 tations of the two reporters. We combine the two 
 images, and get a generalized photograph, better 
 and truer than either separately. 
 
 Archbishop Laud, as a statesman and great 
 ecclesiastical politician, found a congenial bio- 
 grapher in Heylin; but the deeper spiritual life, 
 
I OF THE GOSPELS 17 
 
 the almost awful intensity of penitential self-abase- 
 ment so pathetically manifested in the Archbishop's 
 diary and in his dying speech, has found no 
 biographer. Heylin has never touched that with 
 one of his fingers—his Leading Idea was that of 
 the statesman-primate, and all which lay outside 
 was totally omitted by him. The life of Laud lay in 
 two spheres, and Heylin had only set foot in one 
 of the two. If any man thinks it right to be just 
 even to Laud, he will supplement the Leading Idea 
 of Heylin by what was evidently the Leading Idea 
 of Laud himself, and, no doubt, of the few whom 
 Laud admitted into the sanctuary of his soul. 
 
 (ὁ) The practical remark which we offer is this : 
 
 A life constructed according to Leading Ideas 
 must necessarily assume the character of an “in- 
 formal memoir ;” and this, as has been most truly 
 remarked, best preserves and continues the im- 
 pression of a great personality. As a matter of 
 fact, we have not one perfect and unbroken record 
 of the earthly life of Jesus; but four different 
 “ projections,” four different ‘“ photographs,” which 
 each individual soul has to reproduce for itself. 
 The image which we receive from them is vivified 
 and made luminous for us by another influence. 
 The same spirit which lay behind and below the 
 
 1 «The homo interior was not in Heylin’s line.” —Moz.ey, /ssay, 
 I, 109. 
 2 See the excellent passage in Mr. Latham’s /’astor Pastorum, pp 
 
 16-18. 
 
18 THE LEADING IDEAS I 
 
 one great production of each Gospel lies behind 
 and below each partial and individual reproduction 
 of it. “He shall glorify Me, for He shall receive 
 of Mine, and shall show it unto you.’? 
 
 One thine’ is.certain~ It 1s: not by ‘their τῆ 
 that the four Gospels do their work ; not even St. 
 Luke’s Gospel, with its undeniable superiority in 
 this respect. It has been repeatedly said of late 
 that the Gospels (in common with other parts of 
 Scripture) enjoy what may be called an unfair 
 advantage in the simple majesty and noble rhythm 
 of our English authorised version. But it cannot be 
 supposed that all other languages have been ina 
 spontaneous conspiracy to elevate the sacred Books 
 beyond their proper level in the opinion of civilised 
 humanity. Yet, as far as one can judge, no fainter 
 impression of the work and character of Jesus 
 Christ is made upon the people of other lands by 
 their inferior versions. The majesty and beauty o1 
 the Man is not a sum-total proportioned to the 
 sum-total of the majesty and beauty of the style 
 in which His earthly life is described. The spiritual 
 nobility of the first is absolutely incommensurable 
 with the intellectual nobility of the second. Itis the 
 image of Jesus which tinges, which radiates through, 
 the wrappings of style, as the sunset through a 
 swathe of clouds. Infinite love and wisdom 
 struggle through words which not seldom are poor 
 
 See }Omh τυ ΤῊ: 
 
I OF THE GOSPELS 19 
 
 and broken enough. It is not human genius 
 masquerading, playing at Divinity in divinely 
 beautiful language. It is Divinity condescending 
 to veil itself partially in ordinary speech for its 
 own high ends. Our belief in the truth of the 
 narratives is more entire when they are told with 
 such sacred negligence of rhetorical and literary em- 
 bellishment. In the Gospels Christ comes to us, 
 and we may go to Him, almost as in His sacrament. 
 In the great words of the old martyr, whose broken 
 Greek has sometimes such singular power—“ we 
 fly for refuge to the Gospel, as to the flesh of 
 Jesus.””? 
 
 To the Leading Ideas of the four Gospels we owe 
 the shape which they have assumed ; and to the 
 four Gospels—partly in spite of, partly on account 
 of, their style—we owe our knowledge of Jesus 
 Christ. 
 
 1 προσφυγὼν τῷ εὐαγγελίῳ ws σαρκὶ ᾿Ιησοῦ. IGNAT. δ, ad 
 Philadelph. v. 
 
20 THE LEADING IDEAS II 
 
 Jal 
 
 LAE LEADING  ΘΟΥ̓ ΕΣ MALTIPEW Ss 
 GOSPEL | 
 
 “*The book of the generation of Jesus Christ, the Son of David, 
 the Son of Abraham.”—ST. MATTHEW 1. I. 
 
 WHEN the martyr Ignatius was making his 
 progress to Rome, he wrote to the Philadelphians 
 in that strange Greek which, if at times it is broken 
 and almost extravagant, is often pregnant with 
 thought, and almost (one is tempted to think) just 
 on the line of transition between inspiration and 
 ordinary sanctity. “1 have heard some,” he writes, 
 “saying, unless] find this um thesarchmyes io ao 
 not believe it in the Gospel ; and when I said to 
 them, ‘yes, but it stands written, they replied, 
 ‘Ah! that is just the question. But for me this 
 is all superfluous. Jesus Christ is the archives— 
 the sacro-sanct inviolable archives is His cross, and 
 His death, and His resurrection, and the faith which 
 
II OF THE GOSPELS 21 
 
 is through Him.”! This faith must have been deep 
 in the writer of the first Gospel, when Christianity 
 presented itself for acceptance to the Jews, or 
 to Christians of Hebraic origin who were to be 
 confirmed in the Church’s creed. 
 
 The Gospel of St. Matthew is pervaded by two 
 Leading Ideas, and follows two fundamental con- 
 ceptions. 
 
 1. It is the Gospel of the discourses. St. Matthew 
 indeed is, in a good sense, “ bodily ” as opposed to 
 “spiritual.” He does not record such discourses 
 as that concerning the bread of life, nor such words 
 as those which were breathed forth among the 
 inner circle in the guest-chamber. Still, as Renan 
 says, a “ glory which is at once gentle and terrible, 
 a divine power underlies the words of Jesus in 
 St. Matthew.” Many chapters are filled with the 
 record of His teaching—the Sermon on the Mount ; 
 the instruction to the Apostles upon their first 
 
 1 μηδὲν κατ᾽ ἐριθείαν πράσσετε ἀλλὰ κατὰ χριστυμαθίαν. 
 ἐπεὶ ἤκουσά τινων λεγόντων ὅτι ᾽Εὰν μὴ ἐν τοῖς ἀρχείοις εὕρω ἐν τῷ 
 εὐαγγελίῳ οὐ πιστεύω, καὶ λέγοντός μου αὐτοῖς bri Γέγραπται 
 ἀπεκρίθησάν μοι ὅτι Πρόκειται: ἐμοὶ δὲ ἀρχεῖά ἐστιν ᾿Ιησοῦς Χριστός, 
 τὰ ἄθικτα ἀρχεῖα ὁ σταυρὺς αὐτοῦ καὶ ὁ θάνατος καὶ ἣ ἀνάστασις 
 αὐτοῦ καὶ ἣ πίστις ἣ δι᾽ αὐτῶν. IGNAT. E/fist. al Philadelph. viii. 
 (Apostolic Fathers, Part ii. Vol. ii. pp. 271-273. Bishop 
 Lightfoot. ) 
 
 * σωματικός --πνευματικός. 
 
22 THE LEADING IDEAS II 
 
 mission ; the cluster of the parables of the King- 
 dom ; the eightfold woe in the twenty-third chapter ; 
 the eschatological predictions and parables in the 
 twenty-fourth and twenty-fifth chapters. 
 
 A brief answer may suffice to certain questions 
 which have been asked, apparently for the purpose 
 of disturbing simple Christians in the quiet enjoy- 
 ment of their Master’s words. How do you know 
 that it is, indeed, the very echo of His voice which 
 comes to you across the gulf of time? Was there 
 a reporter in the apostolic company who could 
 write shorthand and take sufficient notes? Are 
 not these discourses like the speeches in Thucydides 
 or Livy? As Christians, we are satisfied with that 
 sentence— the Comforter, which is the Holy Ghost, 
 shall teach you all things ’’—that is, all things not 
 of the first creation, which is the object of science, 
 but of the second, which is the object of revela- 
 tion :—“ and bring all things to your remembrance, 
 whatsoever I have said unto you.”’? There is no 
 tablet like a loving memory, no remembrancer like 
 God the Holy Ghost. 
 
 2. We pass on to the second great Leading Idea 
 of St. Matthew’s Gospel. 
 
 We need not inquire whether the ancient tradi- 
 tion, that this Gospel was originally written in 
 
 t St. Matthew-v.-vill,’; x. "§—425 ΠῚ @-525) χε ἢν ‘390, 
 XXIV. XXV. 
 2° Sh: Joba xivs.20, 
 
II OF THE GOSPELS 23 
 
 Hebrew (affirmed by Papias, Irenzeus, Clement of 
 Alexandria, Tertullian and others, but since the 
 time of Erasmus warmly contested), is true or 
 false. But at all events, with its contents before 
 us, we need not hesitate to say that it bears 
 something the same relation to the other Gospels 
 which the Epistle to the Hebrews bears to the 
 other Epistles. It is the Gospel of types in his- 
 tory, in law, in worship, accomplishing themselves, 
 unrecognized by those to whom they specially 
 pertained. It is the Gospel of prophecy, accu- 
 mulating and interweaving its marvellous coinci- 
 dences (sometimes in dark sayings like those of 
 the thirty pieces of silver, and of the going before 
 the disciples into Galilee!) round the Birth and 
 Life, the Death and Resurrection, of Jesus. It is 
 the Gospel of the Christ, crowning the aspirations 
 of saints and seers, but not the carnal expectations 
 of the Jews. It is the Gospel of true Judaism, as 
 opposed to the corrupt Judaism of Priests and 
 Scribes, of Pharisees and Sadducces. 
 
 This is written on its forefront. ‘The book of 
 the generation,”? not “the history of the child- 
 hood,” but the “liber de originibus Jesu’’—Jesus 
 the Messiah; the Child of Abraham, in Whom 
 all families are to be blessed ; the Heir of David's 
 throne, yet rejected by the Jews. 
 
 1 St. Matthew xxvii. 9; Zechariah xi. 12, 13; St. Matthew xxvi. 
 31, 32; Zechariah xiii. 7, “βίβλος γενέσεως. St. Matthew i. I. 
 
24 THE LEADING IDEAS II 
 
 (4) In the few opening chapters prophecy marks 
 Him for its own. “ That it might be fulfilled” is 
 the often recurring formula. He is the Virgin’s 
 Son promised to Israel. His Name Jesus, God 
 the Saviour, is practically the equivalent of Em- 
 manucl.! From the mines and forests of the dim 
 mysterious East gold and incense are brought to 
 the Babe born in Bethlehem. Like the collective 
 Isracl, so the personal Israel, God’s servant, is called 
 out of Egypt, to accomplish the redemption which 
 the historical Israel had failed to effect2 Round 
 the awful cradle of the new-born King the sobs of 
 Rachel rise, in a grief whose anguish echoes Jere- 
 miah’s strain of sorrow. He grows up in Nazareth, 
 that the prediction of all the prophets? might be 
 fulfilled, who said—“He shall be an enigma, 
 despised of men, yet adored by those who despise 
 Him; for he who calls Jesus Nazarene shall 
 against his will call Him—‘my Saviour, my Pro- 
 tector. ”’* The voice of the forerunner, announced 
 
 1 **Thou shalt call His name Jesus. Now all this was done, 
 hat it might be fulfilled which was spoken of the Lord by the prophet 
 saying, they shall call His name Emmanuel—God with us.” 
 St. Matthew i. 21-23. The Emmanuel idea and dogma is at the 
 root of the name Jesus rightly understood. See Pearson Ox the 
 Creed, Art. ii. 
 
 2 St. Matthew ii. 15 ; Hosea xi. 1. 
 
 3 διὰ τῶν προφητῶν. St. Matthew ii. 23. 
 
 1 The most ancient interpretation of this passage is that which St. 
 Jerome heard from some learned Jews, who became Christians. It 
 refers it to that passage in the 11th of Isaiah, where we read of a 
 branch growing out of the roots of Jesse. But the Hebrew word is 
 
1 OF THE GOSPELS 
 
 25 
 
 by Isaiah and Malachi, prepares His way. He 
 dwells in Capernaum, that the light seen by Isaiah 
 —a richer dawn than ever flushed the Syrian 
 sky—may shine down upon the people that sit 
 in darkness and the shadow of death! Yet all 
 the sign which Isracl gives is this,—that when the 
 Wise Men come from the East to Jerusalem they 
 are near being murdered by the false king of the 
 Jews. And the Chief Priests and Scribes of the 
 people never visit the place to which, with prophecy 
 in their hands, they guided others. 
 
 ‘V$2. St. Matthew’s meaning in that case would be—he who con- 
 
 temptuously gives to the Son of David the name of Nazarene accom- 
 plishes Prophecy, for this Nazarene is the true 7és¢r, the Branch of 
 God, growing out of the root of Jesse. 
 
 “Τὴ Hebrew the name Nazarene is pronounced so/srz7y. ~The Jews 
 at this day call Jesus by this name in contempt. But the same word 
 notsrty signifies also ‘my Saviour,’ ‘ my Protector.’ This expression 
 is not, indeed, found in any isolated Messianic passage in the Old 
 Testament, but all the Prophets, without exception, represent Him 
 as the Saviour and Protector of Israel. St. Matthew means to say 
 —It is a stumbling-block to you that the Son of David has been 
 brought up in this poor Nazareth. In your wish to insult Him by 
 this reproach, you do but accomplish prophecy. When you call 
 Him zd¢srzy you announce His truth: you fulfil that which the 
 prophets foretold: you declare that He is your saviour and pro- 
 tector. This is one reason why He was to come from Nazareth, 
 that those who insult Him under the name of #0/sr7y should be 
 obliged to glorify Him by saying ‘my redeemer and _ protector,’ 
 which is, in point of fact, conformable to the word of the Prophets.” 
 —RIGGENBACH. Leben Jesu, pp. 203, 204. [2 to behold or look 
 has the secondary signification of watching—sometimes in a hostile 
 sense (as some understand DISA TS); Job vii. 20), but more 
 frequently as watching over to preserve. ] 
 
 1 St. Matthew iv. 12 sgg. ; Isaiah ix. 1, 2, 
 
26 THE LEADING IDEAS II 
 
 In the Sermon on the Mount, One speaks to us 
 Who is a new and a greater Moses—Who has 
 come by the great strokes of His life and death 
 not to destroy, but to fill up+ the faint sketch of 
 the Law—to give a new law to men endowed with 
 a new spirit. 
 
 Again, in the eighth and ninth chapters we 
 have that ascending series of miracles, beginning 
 with the victory over disease close at hand or far 
 off, passing on through the calmed waters and the 
 dispossessed demoniacs, until it finds its culmin- 
 ating point in forgiven sin and vanquished death. 
 What is the first special miracle recorded by St. 
 Matthew ?—The healing of the leper.2 Why does 
 it stand first? Spiritually, no doubt, it follows the’ 
 Sermon on the Mount, to tell how the eternal 
 leprosy that cleaves to our race can alone be healed. 
 Not merely by words. Not by systems of morality 
 whether they call themselves dependent, inde- 
 pendent, or of the will of God. Not by one 
 speaking royally, like a distant king from a cloud 
 of purple and gold; nor roughly, iike the police- 
 
 1 πληρῶσαι, ν. 17. Καὶ ἄλλως δὲ ἐπλήρωσε τὸν νόμον, τούτεστιν 
 ἀνεπλήρωσεν: ὅσα γὰρ ἐκεῖνος ἐσκιαγράφησε, ταῦτα οὗτος τελείως 
 ἐζωγράφησεν' ἐκεῖνος τὸ μὴ φονήσῃς, οὗτος τὸ μηδὲ θυμωθῇς εἰκῆ. 
 ὥσπερ καὶ 6 ζωγράφος οὐ καταλύει τὴν σκιαγραφίαν ἀλλὰ μᾶλλον 
 ἀναπληροι. ἸΉΠΟΡΗΝΙΣ iz Matt. v. Tom. i. 25. See a long 
 catena of passages from the Fathers to the same effect in Hammond’s 
 interesting note. Practical Catechism, Lib. ii, Sect. 3, pp. 110- 
 
 114. 
 2 St. Matthew viii. 2-5, 
 
Π OF THE GOSPELS 27 
 
 man who bids misery clear the way ; nor patron- 
 isingly, like the hard kind of good people, who 
 have never been tempted in some directions them- 
 selves, and drop down loving texts into the sinner’s 
 sore with such acidulated accents of severe virtue 
 that the wound smarts and throbs ; nor sentimen- 
 tally, like popular preachers and the “feeble folk” 
 who write stories for little children which some- 
 times harden the hearts they are intended to touch. 
 The leprosy can only be healed by one coming 
 down from the mountain and entering into fellow- 
 ship with the leper; by putting out the hand, and 
 touching the poor defiled thing, and then, in 
 Christ’s spirit, saying to it, “be thou clean.” But it 
 is also significant that the very miracle stands 
 in the front of St. Matthew’s Gospel, which would 
 above all others impress a reader who knew the 
 ritual law with the conviction that the healer of 
 leprosy was the Christ, the Son of Abraham and 
 David. 
 
 Time goes on with its great deeds and gentle 
 words. The satanic hatred of the Pharisees con- 
 spires for His destruction :—‘“ the Pharisees went 
 out and held a council against Him how they 
 might destroy Him.”! Then follows the victory 
 of divine gentleness. They sought to destroy: 
 He withdrew Himself and healed. If His loving 
 eye 5665 one sound and living fibre in the reed, 
 
 1 St. Matthew xii. 14. * Lbid, 15. 
 
28 THE LEADING IDEAS | ll 
 
 He will fill the earth with His spring, and send 
 through the reed the sap of His grace, and save 
 it by that fibre. If He perceives one, spark in 
 the smoking wick, He will cover it with the 
 hollow of His hand, and breathe upon it, and 
 waken it into a light for the feast or for the 
 altar.1 But the Pharisees blaspheme. ‘ This fellow 
 doth not cast out devils but by Beelzebub, the 
 prince of the devils.’2 And judgment is pro- 
 nounced,—“so it shall be also unto this wicked 
 generation.” ® 
 
 Miracle upon miracle is wrought; yet Judaism 
 calls for another sign, for “a sign from heaven.’ * 
 There is one brief Hosanna, one fitful revival. 
 Alas! the fig-tree (God’s own type of Israel in 
 Hosea,°*) is its image. The deceptive tree deluded 
 the hungry by the wayside. Disciples might seek 
 for spiritual good from a system rich in leaves, but 
 without fruits ; and so be prepared for a judgment 
 that should blast and wither the theocratic people 
 from the very root. The words immediately fol- 
 lowing are not hyperbole. They are prophecy. 
 “This mountain” is the temple-hill, the repre- 
 sentative of Judaism ; and the “sea” into which 
 it is to be cast and lost is the sea of nations.° In 
 the twenty-second and twenty-third chapters the 
 
 ereat Questioner baffles the Sadducees and Scribes, 
 1 St. Matthew xii. 20, cf. Isaiah xlii. 3. 2 St. Matthew xii. 24. 
 3 Thid. 45. 4 St. Matthew xvi. 1; cf. xii. 38. 
 5 Hosea .ix, 10, 6 St. Matthew xxi. 21. 
 
uN OF THE GOSPELS 29 
 
 and reduces the Pharisees to silence; and then 
 pours out burning words, scathing their hypocrisy 
 and proselytism and Jesuitical distinctions. “Ye 
 are like unto whited sepulchres, which indeed 
 appear beautiful outward, but are within full of 
 dead men’s bones, and of all uncleanness.’ The 
 worm of death gnaws at the foundation of Judaism. 
 It breeds stench and pestilence. And then the 
 true Israel went out and departed from the temple, 
 His retreating footsteps forming the prelude to the 
 voice which was heard afterwards,—‘let us go 
 hence,’—and God’s Presence went with Him.! 
 The same view pervades the closing chapters. 
 The drama deepens to its end. He has ap- 
 peared first as law-giver ; secondly, as wonder- 
 worker ; thirdly, as teacher. He must be more 
 than these.—More than law-giver. Law wakens 
 the moral sense to obligations, towering one 
 beyond the other into an infinite distance. Law 
 tells the listening ear of the cruel dissonance 
 between the discord of that which a man is, and 
 
 ! The close of St. Matthew xxiii. and beginning of xxiv. 1, lose 
 their terrible significance by being sharply cut in two: ἀφίεται ὑμῖν 
 ὁ υἷκος ὑμῶν ἔρημος. λέγω γὰρ ὑμῖν, οὐ μή με ἴδητε ἀπ᾽ ἄρτι ἕως ἂν 
 εἴπητε κ.τ.λ.---καὶ ἐξελθὼν ὁ Ἰησοῦς ἐπυρεύετο ἀπὸ τοῦ ἱεροῦ. St. 
 Matthew xxiii. 38, 39; xxiv. 1. There are three divine momenia 
 here. (1) God’s house become, not His, but ¢/etrs (ὑμῖν, ὑμῶν). 
 (2) Its utter desolation and deconsecration with all its consequences 
 to them (ἀφίεται ὑμῖν ἔρημος). (3) The sentence actually taking 
 effect by the departure of Jesus, and His withdrawal from the whole 
 temple precinct (ἐξελθὼν ἐπορεύετο ἀπὸ τοῦ ἱεροῦ) 
 
30 THE LEADING IDEAS Il 
 
 the perfect music of that which he ought to be. 
 Man needs something by which he may be lifted 
 to the distant summit ; by which the sense of dis- 
 cord may be mitigated. As the Redeemer must 
 be more than law-giver, so He must be more than 
 wonder-worker. The miracle comes to tell us that 
 what we call nature is not so natural after all ; 
 that man is from time to time reached by a higher 
 law, which touches him with its light but seldom 
 in the centuries ; that He who works it has know- 
 ledge of a great chapter, whereof that which we 
 call law is but a poor sub-section. Man wants 
 something more than to know even God’s wisdom 
 and power. The Saviour-of a being like man 
 must, again, be more than merely a teacher. The 
 moral precept without requires a moral power 
 within. The parable shows us nature with lights, 
 of God’s Kingdom upon it, falling through a door 
 which we cannot enter. Therefore, He must be 
 more. He must be the High Priest, entering into 
 the lowest depths ; kneeling in Gethsemane, with 
 a burden laid upon Him ; hanging upon the cross, 
 priest and victim, with the pierced hands and feet, 
 and the wounded side, and the awful circlet of the 
 crown of thorns, and the pale and dying lips. He 
 must then, to make this effectual, be the King 
 reigning in glory, and sending out heralds to gather 
 in His people, not from one race alone, but from 
 all lands, into a Catholic Church. 
 
II OF THE GOSPELS 31 
 
 We find the same conception moulding the 
 evangelist’s materials at the close as at the begin- 
 ning—accomplished prophecy and Jewish blindness. 
 “The High Priest rent his clothes.”! “The rent 
 garment,” says Bishop Taylor, “ signifying that the 
 priesthood should be rent away from him and from 
 his nation. His personated and theatric horror 
 became the type of his punishment.” The dream 
 of Pilate’s wife and the washing of Pilate’s hands are 
 a silent but terrible reproach to the Jewish rulers.” 
 
 This is brought out more clearly by the shapes 
 which stand in contrast with the Chief Priests, 
 and Scribes, and Elders, as He hangs upon the 
 cross. The Roman centurion might have seen 
 men dying on the battle-field, but never a death 
 like that, when Jesus “cried again with a loud 
 
 ,voice and yielded up the ghost.”* The women 
 look on with pity, “beholding afar off.’ The 
 rich man begged the body of Jesus. but the 
 chiefs of fallen Judaism conspire with the heathen. 
 ‘They came together unto Pilate.”* More than 
 that—“they gave large money unto the soldiers, 
 saying, say ye His disciples came by night and 
 stole Him away whilst we slept.’ And _ then, 
 
 1 St. Matthew xxvi. 65. 
 
 2 Jbid. xxvii. 19, 24. On dreams in St. Matthew’s Gospel, see 
 Note 2 at the end of this discussion. 
 
 3 St. Matthew xxvii. 50. 
 
 4 Jbid. 62. 
 5 Jbid. xxviii. 12, 13. 
 
32 THE LEADING IDEAS Il 
 
 —remembering doubtless how well they had 
 succeeded with an Apostle,—in the spirit of the 
 English minister who said “every man has his 
 price” (and truly enough of most men whom 
 he was likely to know), “if this comes to the 
 governor's ears, we will persuade him and secure 
 youl 2 
 
 Is there not prophecy there to those who will 
 look below the surface ? Every nation has a lower, 
 as well as a loftier side. Ever since that fatal bribe 
 was paid ; in spite of endowments, often splendid, 
 sometimes beautiful, in spite of magnificent ransoms 
 to humanity paid out of the gold which Judaism 
 has the genius for amassing ; baseness about money 
 has too often thinned the noble blood of those 
 whose spiritual fathers were “homines  desi- 
 derionum.”® ~The ‘sad “deed “of “fallen” Judaism 
 round the holy sepulchre has been sadly avenged 
 by the bar sinister of meanness drawn across one of 
 the proudest escutcheons in the history of mankind. 
 
 But enough of them. Money is not almighty. 
 Stones cannot keep down the Holy One, nor 
 hierarchs suppress the living and the true. The 
 Passion Week is ended. The Easter Sunday has 
 come and gone. The Son of Abraham and David 
 enters into His Kingdom and passes into Galilee? 
 The spell of the mountains seems to have been on 
 
 ' St. Matthew xxviii. 14. 
 2 /bid. xxviii. 16. 
 
II OF THE GOSPELS 23 
 
 I3 
 
 St. Matthew, and he loved to contemplate the Son 
 of God in those solemn sanctuaries. We remember 
 the mountain of the Temptation,! of the beatitudes, 
 of the prayer during the storm, of the Trans- 
 figuration, and finally of the meeting in Galilee 
 after the Resurrection.2 
 
 “Then the eleven disciples went away into 
 Galilee, into a mountain, where Jesus had appointed 
 them.” Judaism has done its worst to the bitter 
 end. High Priests and Scribes, the heads of the 
 ecclesiastical power and men of the dominant 
 theological schools ; Pharisees and Sadducees, the 
 precursors of religious parties that have lost their 
 life, and become carrion things round which the 
 eagles afte gathering; the shadows that project 
 themselves into the future, and become to us like 
 familiar shapes—the sceptic, the Jesuit, the pre- 
 destinarian, the Pharisee who is nota Protestant, 
 and the Pharisee who is ; they have killed the Holy 
 One of God. They have wrangled and cheated, 
 they have bribed and lied over the empty grave ; 
 but the Risen Lord is on the hills of Galilee. He 
 is freer than the mountain air. “All power. is 
 
 ' It should be noted that the true reading of St. Luke iv. 5 has 
 only ἀναγαγὼν αὐτόν (‘he led Him up,” R.V.), while St. Matthew 
 to παραλαμβάνει αὐτόν adds εἰς ὄρος ὑψηλὸν Alay. (St. Matthew 
 iv. 8.) 
 
 * St. Matthew iv. 8; v. 13 xiv. 23; xv. 29; xvii. 1; xxviii. 16. 
 Cf. xviii. 12 ; xxi. 21; xxiv. 16, as illustrating the attraction of the 
 mountains to the humanity of our Lord. 
 
 1) 
 
34 THE LEADING IDEAS Π 
 
 given unto Him in heaven and earth.” He sends 
 His heralds, unconfined by the narrow limits of 
 one land, to disciple all nations by baptizing them, 
 and promises to be with them all days, the darkest 
 not less thane the brightest,,.toe the end of ἘΠΕ 
 world.” 
 
 Thus does St. Matthew fill up this great con- 
 ception of prophecy accomplished in the Son of 
 Abraham and David: of Him Who is the true 
 Israel, in Whose work and Person true Judaism is 
 concentrated, over against the false Judaism of a 
 fallen priesthood and an apostate people. 
 
 II. We may now apply this view of St. Mat- 
 thew’s Gospel, first to the question of the origin of 
 the Gospels, secondly in a practical way. Ὁ 
 
 It may be looked upon as an ascertained result 
 of criticism, that the Gospels were all written 
 within the first century ; none earlier than about 
 A.D, 60, none later than between A.D. 80 and go, 
 This historical fact will seem strange to certain 
 modern notions. Consider for a moment how the 
 matter really stands. Let us put ourselves in 
 imagination back to Pentecost. In those her bridal 
 days, the young Church was filled, not with new 
 wine, but with a holy and heavenly enthusiasm. 
 The light of the everlasting morning had not yet 
 ceased to flood her spires and battlements. Her 
 
 1 St. Matthew xxviii. 18, 20. 
 2 Lhid. 
 
Il OF THE GOSPELS 35 
 
 tabernacle was yet on the holy hills, and the cry 
 rose to her lips—‘ Lord! it is good for us to be 
 here.’ With loins girded and lamps burning, she 
 waited for her Lord’s coming, and strained her eyes 
 towards the eternal dawn. She was the “ pilgrim 
 of eternity”; and the song which she rolled out 
 strong and grand against the winter sky was— 
 “arise we and depart: for this is not our rest.” It 
 may be that she had not special days of commemo- 
 ration, Christmas or Good-Friday, Easter or Ascen- 
 sion. But she lived upon her Lord’s Birth and 
 Death, upon His Resurrection and _ Ascension. 
 She needed no book of His Logza, of His discourses 
 or of His works. There were those with her who 
 had seen Him on the mountain of Transfiguration ; 
 who had heard Him say, “ peace be unto you,” on 
 the great Easter Sunday ; and had felt joy deepen- 
 ing within them, as they looked upon the atoning 
 wounds. 
 
 At first, then, there was not, and there needed 
 not to be, any official memorial of the Lord. The 
 sermons of the Apostles were, in many cases, it 
 would appear, summaries of our Lord’s life." . In 
 portions of the apostolic Epistles, particular inci- 
 dents are mentioned or assumed, though not so 
 frequently as in Christian writings of a later date. 
 The institution of the Eucharist is recorded in 
 the First Epistle to the Corinthians, and the 
 
 1 Acts ii. 22-37 3 V. 29-333 X- 34-445 ΧΙ, 23-40. 
 D2 
 
36 THE LEADING IDEAS 
 
 Transfiguration in the Second Epistle of St. Peter.' 
 St. Paul speaks of the Birth and Circumcision of 
 Jesus, and of His life of poverty.” The writer of 
 the Epistle to the Hebrews, while asserting the 
 continuance of miracles in the Christian society of 
 his day,? implies that he recognises the fuller flood 
 of miraculous efficacy in our Lord’s ministry by 
 adopting three words recognised for it in the 
 Evangelists* Other incidents of less primary 
 importance are also referred to in a way which 
 implies an acquaintance with them. The writer of 
 the Epistle to the Hebrews assumes it as “ evident,” 
 known to all> that “our. Lord has arisen: out or 
 Judah.” - When the» same writer <says, “ Jestis 
 suffered without the gate, let us go forth, therefore, 
 unto Him without the camp bearing His re- 
 proach,” © we may have a reminiscence of the 
 Saviour led out to be crucified, and of the Cyre- 
 nian-bearing His cross. The “ Abba, Father” of 
 Romans and Galatians is an echo from Gethsemane ; 
 “the strong crying and tears” of Jesus in Hebrews 
 +a Conmthians ἘΠ 29, 1 2 9: Peter τ᾿ τὸ 10: 
 
 2 Galatians iv. 4-6 ; 2 Corinthians viii. 9. 
 3 συνεπιμαρτυροῦντος. Hebrews 11. 4: ‘‘ This witness is present 
 and not past.” (BIsHoP WESTCOTT zz /oc.). 
 
 + σημεῖα καὶ τέρατα combined in St. Matthew xxiv. 24; St. Mark 
 xill, 22; St. John iv. 43; δυναμεῖς: St. Matthew xi. 20; St. Mark 
 vl. 14. 
 
 ὃ. πρόδηλον. Hebrews vii. 14. 
 
 6 Hebrews Sii. 13; cf. St. Matthew xxvii. 32 ; ‘St. Mark xv. 21: 
 St. Luke xxiii. 26. 
 
Il OF THE GOSPELS 37 
 
 be 
 
 calls up the whole scene.' When St. Paul desires that 
 women “may attend upon the Lord without dis- 
 traction,’ ” had he not before the eye of his mind the 
 tender picture of the two sisters, whereof one sat 
 at Jesus’s feet, while the other was “ cumbered ” * 
 about much serving? In the Epistle to the 
 Galatians the baptismal “ robing with Christ” is 
 borrowed from the parable of the Prodigal ; it is a 
 hint of—“ bring forth the best robe, and put it on 
 him.” In the Epistle to Timothy, the Apostle 
 urges the payment of certain presbyters on the 
 authority of Christ’s saying—‘‘the labourer is 
 worthy of his hire,’—and that in a way which pre- 
 supposes his knowledge of the whole discourse 
 addressed to the Seventy.” When St. John utters 
 that admonition—“ He that saith he abideth in 
 Him ought also so to walk as He made His one 
 creat life-walk ’®— whether or not we suppose that 
 his Epistle was a circular letter accompanying the 
 Gospel, he must have had a distinct image before 
 his own soul, which he took it for granted was no 
 less present to theirs. As time went on, the words 
 
 1 Romans ee: 15; Galatians iv. 6; Hebrews v. 7. The twelfth 
 chapter of the Revelation manifestly borrows its colouring from the 
 Birth of Jesus, and Herod’s ‘‘seeking the young Child’s life.” 
 Apoc. xii. I-4, 5. 
 
 2 ἀπερισπάστως. 1 Corinthians vii. 35. 
 3 περιεσπᾶτο. St. Luke x. 40. 
 
 4 Χριστὸν ἐνεδύσασθε. Galatians iii. 27, εὐ St. Luke xv. 22. 
 5 1 Timothy v. 18; οἱ St. Luke x. 7. 
 
 8 καθὺς ᾽κεῖνος περιεπάτησε. I St. John 11. 6, 
 
38 THE LEADING IDEAS II 
 
 of Jesus were brought to the Church’s mind ac- 
 cording to His promise. The successive needs of 
 the Church touched and quickened the springs of 
 memory, and events brought out the latent trea- 
 sures which she possessed. “In verbis Christi 
 semina erant totius cursus Evangelii.” Thus, 
 when the Holy Ghost began to fall on certain, St. 
 Peter exclaims—‘“ then remembered I the word of 
 the Lord, how that he said, John indeed baptized 
 with water, but ye shall be baptized with the Holy 
 Ghost.’”' The suddenness of the Lord’s Second 
 Coming is illustrated in the First Epistle to the 
 Thessalonians, by an image of the most vivid 
 familiarity. ‘Concerning the times and the seasons 
 ye have no need that aught be written unto you.” 
 Why no need? Because they knew already, from 
 a higher source, out of the treasures of a greater 
 teaching, accurately, spontaneously, without need 
 of prophecy, that the “day of the Lord so comcth 
 as. @ thief in the night.” Vhey knew it trem 
 the recorded discourses of Jesus.2, When St. Paul 
 would enforce the important practical principle that 
 the Church is not the diaphanous creature which 
 extreme voluntaryism would make her, he remem- 
 bers Christ’s words—“ the labourer is worthy of his 
 
 ἈΞ ΣΙ τὸ Cf. 1: 5. 
 
 2 abrol γὰρ ἀκριβῶς οἴδατε Sri ἡμέρα K. ὥς κλέπτης ey νυκτὶ 
 οὕτως ἔρχεται. 1 Thessalonians v. 2. Cf. St. Matthew xxiv. 43; 
 
 St. Luke xi. 39; 2 St. Peter ili. 10. It is interesting to find the 
 synoptical word in the Apocalypse iii. 3, xvi. 15. 
 
II OF THE GOSPELS 30 
 
 hire.’! If he would remove morbid scruples from 
 the sensitive conscience of the man who went to 
 the entertainment of one who was external to the 
 Church, he reminds the Corinthians how Jesus had 
 spoken to the Seventy upon their mission—‘ cat 
 such things as are set before you.’* When the 
 same Apostle deals with the question of the in- 
 violability of the marriage bond, he falls back 
 upon the remembered command of the Lord 
 “T command, yet not I, but the Lord: let not 
 the wife depart from her husband ”—the substance 
 of His answer to the question of the Pharisees— 
 “is it lawful for a man to put away his wife’ Ὁ" 
 It seems to be as certain as anything of the 
 kind can be that an unwritten traditional life 
 of Jesus graven upon the living heart of the 
 Church, preceded the written life. In this, start- 
 ling as it seems at first hearing to some, there 15 
 no derogation from the honour of the written 
 word. No ark of the new Covenant overlaid round 
 about with gold kept in its side the book of the 
 new law. There was not, as in Bacon's fine 
 romance of Ad/antis, the pillar and cross of light, 
 breaking up and casting itself into a firmament 
 of many stars, and the branch of palm covering 
 
 1 1 Timothy v. 18; cf St. Luke x. 7. 
 
 2 1 Corinthians x. 27; cf. St. Luke x. 8. 
 
 3 1 Corinthians vii. 10; cf. St. Matthew xix. 3, 93 οἱ also the 
 παραθήσομαι of the seventh word from the cross (Luke xxiii. 46) with 
 2 Tim. i. 12; 1 Pet. iv. 19, and 2 Tim. iv. 18 with Matt. vi. 13. 
 
Ao THE LEADING IDEAS. n 
 
 the ark of cedar which floated upon the calm mys- 
 terious sea, with the volume of the Gospels shroud- 
 ed in its depths. Yet the Holy Spirit guided the 
 memories, and freely used the intelligences of 
 Apostles and their disciples, that His Church 
 might know the certainty of those things wherein 
 she had been instructed ; and that across the gulf 
 of ages, and the mists of history, down to the 
 end of time, the eyes of Christians might see the 
 authentic lineaments of the King in His beauty. 
 As to the Gospel with which we are now more 
 directly concerned, and which the Church has 
 always attributed to St. Matthew, a denial of its 
 authorship has been based upon the tone of the 
 evangelist in describing the call of St. Matthew in 
 the ninth chapter. “It is impossible,” writes 
 Schenkel, “to conceive a colder or more impersonal 
 narrative. It is much easier to suppose the state- 
 ment in St. Luke to be his, with such a vivid touch 
 as this—‘ Levi made Him a great feast in his own 
 house.2’”” The answer to such an objection is to 
 be found in the instinctive sentiment, which made 
 those who had stood in the presence of the Holy 
 One almost annihilate themselves before Him. 
 There is a spirit which loves placard and advertise- 
 ment, which multiplies tracts of which the heroes 
 are puny or questionable saints, who write inter- 
 minable experiences with eyes alternately turned 
 
 1 St. Matthew ix, 9, 14. 2 St. Luke v. 20. 
 
II OF THE GOSPELS 41 
 
 to heaven, and peering to see who is listening 
 behind the half-opened door. It was not so with 
 Christ’s Apostles. Their motto was—“ He must 
 increase, I must decrease.” It has been beautifully 
 conjectured that St. Matthew leaves the Parable of 
 the Pharisee and Publican to be recorded by St. 
 Luke, because ἦε is the publican from whom it was 
 drawn. The very fact that the narrative of St. 
 Matthew is so sober and impersonal tells for, rather 
 than against, its composition by the publican who 
 became an apostle. 
 
 It will be observed that our analysis, so far as it 
 is correct, establishes the unity of the authorship 
 of this Gospel. This has been impugned bya host 
 of modern writers. The comparatively timid 
 rationalism of the beginning of the century hinted 
 that the first two chapters came from another 
 hand. Ewald, about forty years ago, printed the 
 first Gospel in five different types, that the reader 
 might have before his eyes the fragments of which 
 it is composed. Hingelfeld assigns it to two 
 authors,—one earlier, one later; one _ forcing 
 Christianity’ into a Jewish mould, the other hand- 
 ling it in the broader spirit of St. Paul. Kostlein 
 asserts that it was put together from three pieces, 
 the Syro-Chaldaic original of St. Matthew, the 
 primitive Mark, and Galilean tradition. Schenkel 
 very similarly analyses it into a composite of a 
 document called the ‘ primitive Mark ;” of a second 
 
- 
 
 43 THE LEADING IDEAS II 
 
 document supposed to be spoken of by Papias as 
 Ta λόγια ; and, added to this, of a certain amount 
 of oral tradition. 
 
 Such theories are refuted to a candid mind, even 
 by those subordinate traits which are to a compo- 
 sition what the play and trick of features is to the 
 living face, giving it individuality and character. 
 The transitions in St. Matthew’s narrative have 
 been called by M. Reville “simple, almost infan- 
 tine. Bewt'so.. Butthe ore (then?) repeated more 
 than fifty times, shows that one hand, however untu- 
 tored,was at work. “I believe,” says M. Reville again, 
 “that no writer ever felt happier in his work.” 
 Certainly, the writer has throughout a simple, 
 happy admiration for the things which he relates, | 
 and many of which he had seen. It is the same 
 man throughout who gazes with a rapture that 
 never tires. “Lo!” and “Behold!” rushes to his 
 lips more than thirty times in this short book. 
 The star of the Epiphany is in the east, do you not 
 see it? “Lo! theistar.” - Phe ΟΞ omthe ΠΟΤῚ 
 mount ; the cloud of glory descends upon the hill. 
 “Behold! there appeared unto them Moses and 
 Elias. Behold! ἃ bright cloud overshadowed 
 them. . Behold! ta. voice ‘outGotethe cloud: «Et 
 is Easter morning. The women go to tell the 
 disciples'—“ Behold ! Jesus met them.” The evan- 
 
 1 See the eloquent passage in M. Réville’s ‘‘ Question des 
 IXvangiles.” evee des. Deux Mondes, June 1, 1866, 
 
II OF THE GOSPELS 43 
 
 gelist has been accused by others of being a sort of 
 diffuse and garrulous Herodotus among the four, 
 passionately fond of legend and miracle. The 
 wonders of the Infancy, the walking of Peter on 
 the sea, the stater in the fish’s mouth, the dream of 
 Pilate’s wife, the bodies of the saints reappearing 
 after the Resurrection, the marvels at the sepulchre, 
 have been appealed to against St. Matthew’s 
 credibility ; but, if they testify to his individuality, 
 let them at least vouch for his ea?stence. 
 
 Even such subordinate traits led us to the con- 
 clusion that it is one mind which addresses us. 
 How much more must we reject the theory that 
 this Gospel is a thin swdbstratum of original 
 writings,—beneath a stupendous layer of myths, 
 discourses evolved out of the Church’s conscious- 
 ness, and agglomerated fragments of other docu- 
 ments,—when we perceive that the whole mass of 
 the composition is not only thinly traversed by 
 particular lines of thought, but moulded and shaped 
 throughout by certain Leading Ideas. 
 
 2. It remains to apply practically what has been 
 said of this Gospel as a whole. | 
 
 (a) There is an eternal freshness in it. Pharisees 
 washing their hands, and making the phylactery 
 very broad and the tassel very long; pedantic 
 scribes, mocking human nature with subtleties fine 
 and glossy, but sharp and piercing as threads of 
 
 glass ; the haughty priests of a corrupt establish- 
 
 ᾽ 
 
44 THE LEADING IDEAS II 
 
 ment, and its sceptical and mocking Sadducees ; 
 the wild demoniac ; the publican, the man seem- 
 ingly dead and buried in material pursuits, yet 
 obeying the “call Ὁ ests 37 ike? ΘΠ iol, 
 Bethany, pouring from her broken heart perfumes 
 which were dearer to Christ than the hoarded nard ; 
 these are the shapes, “ touching and terrible,” that 
 were never forged, which live and speak to suc- 
 cessive generations.! 
 
 The spirit of hypocrisy, of Pharisaism, of hollow 
 sanctimonious and_ hierarchical pretension, is 
 lasting as human nature. It is scathed in St. 
 Matthew’s Gospel ; no doubt of it. Only do not 
 let us be put off by dress. We look out for the 
 successors of Chief - Priests, of Scribes and 
 Pharisees, in copes and chasubles, in the priest’s 
 surplice or the prelate’s lawn. We may find them 
 in other quarters, among the sentimental professors 
 of a liberal and unsectarian Christianity, not less 
 than among the defenders of a dogmatic creed. 
 
 Neither let us be hasty in drawing from the con- 
 demnation of formalism in St. Matthew a condem- 
 nation of forms. It is interesting to notice that the 
 verses which put in the sharpest and clearest way 
 the relation of the external to the spiritual element 
 in xeligion are peculiar to this ‘Gospel? #744 // the 
 
 ) 
 
 virgins,” in the parable, “arose and trimmed their 
 torches,’ “cleared:-the: wick “im: the vessel, and 
 
 1M, Reville, 2éd. pp. 639, 640. 
 
i OF THE GOSPELS 45 
 
 arranged the garlands ! around the staff which bore 
 
 ᾽ 
 
 it; “αἱ the virgins,” the wise no less than the 
 foolish. But “they that were foolish took no oil ; 
 the wise took oil in their vessels with their lamps.” 
 Christ would have neither the form without the 
 spirit, nor the dogma without the life ; neither the 
 lamp without the oil, nor the oil without the lamp. 
 Without the lamp, the oil will be wasted ; without 
 the oil, the lamp will not burn. 
 
 (ὁ) It is this first verse that gives such fulness of 
 significance to all this Gospel. It is because He is 
 Jesus Christ, Son of Abraham and David, that His 
 discourses are what they are—everlasting, power- 
 ful, the inner law of Christian society and civiliza- 
 tion, the creative source of new courage, new 
 thoughts, new enterprises, new saints, new apostles, 
 new martyrs. This Gospel is not the life of a dead 
 man. It is the specimen of an eternal life manifested 
 upon earth for a while, by which we come to know 
 in some measure what He is Who is our Lord. 
 This is why it is that to leave off reading the daily 
 lesson or chapter is to forget Christ, and with Him 
 _ purity and goodness. This is why so many in the 
 evening of their days, as they look. back with bitter 
 self-accusation, remember that the time which they 
 most deplore coincided exactly with the time when, 
 by shutting up their New Testament, they shut out 
 Christ’s presence from their lives. Yet, thank God 
 
 1 ἐκόσμησαν. St. Matthew xxv. 7. 
 
46 THE LEADINGIDEAS II 
 
 we know Him, or we may know Him. We may 
 know Him as the leper knew Him; as Peter did, 
 when with the spray in his hair, and the storm- 
 lisht-om this face, be cried; “Word! save πὸ} as 
 Galilee knew Him, when He went about doing good. 
 Still above the clouds that hang over the Church 
 and the world He is the light, the dawn and 
 Morning Star of each new era, until the final 
 revelation, when, over the last clouds going up 
 from a burning world, the sign shall appear. Still 
 the shadow of the Man of sorrows hangs over the 
 sick. Still worship is the dialogue between Him 
 and the soul which He has redeemed with such a 
 price’ Still as we kneel at the Holy Communion 
 Sunday after Sunday, or in the stillness of the room 
 where our dear ones lie, the Eucharist of the upper 
 chamber is with us, as it was with, those who heard 
 and saw Him. Still those words are comfortable 
 as of old—“ come unto Me all ye that labour and 
 are heavy laden, and I will give you rest.” 
 
 (c) It follows, as a matter of course, that in receiv- 
 ing St.Matthew’s Gospel the Church commits herself 
 to a definite and very exalted view of Jewish history 
 and prophecy. To this view, indeed, she is com- 
 mitted with her very life, because her Master is so 
 committed. Whatever theories may be formed of 
 possible limitations of His human knowledge, to 
 suppose Him. ignorant of a matter so directly 
 
 ' See Pressense. [726 de 7ésus, in the closing pages. 
 
1 OF THE GOSPELS 47 
 
 bearing upon the purpose of His mission, is to 
 suppose Him fatally incompetent for the execution 
 of the very work which he came to perform. The 
 Church will follow the course of all true criticism 
 of the Hebrew Scriptures with a deep and reverent 
 interest, without panic and without perturbation, 
 with fearless patience and with perfect impartiality. 
 All that is proved she will accept, and find her 
 vision enlarged. All that is conjectural, however 
 exquisitely ingenious, she will let pass with a sigh 
 or with a smile. The spirit of the first Gospel will 
 help her to discriminate in Judaism that which is 
 accidental and merely part of the equipment of pre- 
 paration from that which is living and eternal. The 
 first of these elements of Judaism is like the rusted 
 anchor which lies upon the shore, or like the torn 
 and sodden nest in the wood. The second is like 
 the vessel which the anchor once held, now moving 
 far away upon the sea ; or like the bird, once helpless 
 in the nest, now exulting in its liberty. More and 
 more the Church will be guided, not so much to 
 learn Christ from the Old Testament as to learn 
 the Old Testament from Christ ; not so much to 
 learn the New Testament through the Old, as to 
 learn the Old Testament through the New. 
 
48 VHE LEADING IDEAS II 
 
 NOTE I.—1. 2 (a). 
 St. MATTHEW It. ΤΣ 
 
 Ir is instructive to remark in this portion of St. Matthew’s 
 narrative the historically restrained character of that very portion of 
 the Gospel which might seem to be most peculiarly near the dream- 
 land of legend. Let us note two points: (a) That there is no 
 exaggeration about the star or meteor. (4) That no prophecy of the 
 Epiphany is alleged. 
 
 (z) The star of the Epiphany early lent itself to embellishments, 
 the occurrence of which in a genuine Gospel would at once have 
 committed Christianity to a crushing defeat. A writer generally so 
 sober as Ignatius, and who died only about fifty years after the 
 publication of the first Gospel, writes as follows :— 
 
 πῶς οὖν ἐφανερώθη τοῖς αἰῶσιν; ἀστὴρ ἐν οὐρανῷ ἔλαμψεν ὑπὲρ 
 πάντας τοὺς ἀστέρας, καὶ τὸ φῶς αὐτοῦ ἀνεκλάλητον ἦν, καὶ ξενισμὸν 
 παρεῖχεν ἣ καινότης αὐτοῦ: τὰ δὲ λοιπὰ πάντα ἄστρα ἅμα ἡλίῳ καὶ 
 σελήνῃ χορὸς ἐγένετο τῷ ἀστέρι, αὐτὸς δὲ ἦν ὑπερβάλλων τὸ φῶς 
 αὐτοῦ ὑπὲρ πάντα: ταραχή τε ἦν πόθεν ἣ καινότης 7 ἄνόμοιυς αὐτοῖς 
 ὅθεν ἐλύετο πᾶσα μαγεία... Θεοῦ ἀνθρωπίνως φανερουμένου εἰς καινότητα 
 ἀϊδίου ζωῆς: ἀρχὴν δὲ ἐλάμβανεν τὸ παρὰ Θεῷ ἀπηρτισμένον (LZ fist. 
 Zgnat. ad Ephes. xix.). ‘This is one of two passages where Ignatius 
 goes beyond the Gospels. [AdBete, ψηλαφήσατέ με, cal ἴδετε ὅτι οὐκ 
 εἰμὶ δαιμόνιον ἀσώματον. ad Smyrn. 11.  LIGHTFOOT, Afost. 
 Fathers, Part II. Vol. ii. 295, 296: cf. St. Luke xxiv. 36-38, 39. ] 
 
 A passage of lofty poetical grandeur on the subject of the star is 
 contained in one of the Apocryphal Gospels (ἀνέβλεψα eis τὸν 
 ἀέρα, Kal εἶδον Thy ἀέρα ἔκθαμβον: ἀνέβλεψα εἰς τὸν πόλον τοῦ 
 
 οὐρανοῦ καὶ εἶδον αὐτὸν ἑστῶτα K.t.A.—Prolevang. Jacob. 18 
 
TT -—_ | 
 
 II OF THE GOSPELS 49 
 
 Evang. Apocryph. TiscueNn, Ρ. 33. Bishop Lightfoot quotes 
 Milton’s : 
 “The stars with deep amaze 
 Stand fixt in stedfast gaze.” 
 
 One must add that the impression of these magnificent sentences 
 in the Protevang. Jac. is frittered away by a multitude of petty 
 details and the usual theatricalism of these documents. Surely no 
 writer of the class to which St. Matthew evidently belonged could 
 have kept his fancy within bounds unless he had been restrained and 
 sobered by the stern repression of γι. The very st/ence of an 
 evangelist is zzsfirea. 
 
 (ὁ) The same restraint may be observed in another marked 
 abstinence in the Epiphany narrative. It has become a common- 
 place of rationalistic criticism to say that ‘the Epiphany is a picture 
 created by prophecy.” St. Matthew again and again in these opening 
 scenes marks the prophetic pages with a coloured pencil. In the visit 
 of the Magi we have an incident of surpassing imaginative beauty. 
 All through the ages it has been glorified by pencil and song. Yet, 
 singular to say, the Epiphany is the only scene in the sublime open- 
 ing of the drama of the life of Jesus, for which St. Matthew claims 
 no prophecy whatever. We are tempted to think that he might have 
 referred to Balaam’s language (Numbers xxiv. 17). The Church in 
 her Epiphany services has seen the bending forms of kings in the 
 dim magnificence of the language of psalmist and seer, (Psalm Ixxii. 
 10-15 ; Isaiahlx.6.) Still the fact remains that over the Epiphany 
 alone in these two chapters St. Matthew makes us hear no joy-bells 
 of prophecy filling the air. If he had foreseen that he would have 
 been accused of translating a picture of prophecy into the language 
 of fact, he could scarcely have taken a more effectual way of defend- 
 ing himself than by omitting between vv. 11 and 12 of chap. ii. his 
 
 familiar formula iva πληρωθῇ. 
 
50 THE LEADING TOEAS II 
 
 NOTE II 
 
 Dreams find a distinct mention in St. Matthew’s Gospel. We 
 have the dream of the wise men (ii. 12), of Joseph repeatedly (1. 20 ; 
 ii, 13, 19, 22), of Pilate’s wife (xxvii. 19). To St. Matthew, with 
 his deep view of prophecy, the dream may have seemed the faint 
 reflection of it vouchsafed to pure souls outside the theocracy. (11. 12 ; 
 xxvii. 19.) Joseph, the carpenter, like another Joseph (Genesis 
 XXXVil. 5-12), is a dreamer of dreams, and thus, even in sleep, is a 
 fitting ‘‘sentinel at the door of the Infant-king.” The moral and 
 spiritual uses of dreams might well form a practical chapter in a 
 complete treatise on Christian psychology. The first Lord Lytton, 
 in one of his earlier writings, remarks upon the notices of the stealthy 
 growth of evil passions afforded by dreams. A great Christian 
 thinker has left some precious pages upon this night-side of human 
 nature. ‘‘ Bad people,” he says, ‘‘ cannot well have good dreams. 
 And good dreams are much truer signs of a man than bad dreams.” 
 ‘¢ Dreams,” writes Archbishop Laud, ‘‘ are not in the power of him 
 that hath them, but in the unruliness of fancy, which in broken 
 sleep wanders which way it pleases, and shapes what it pleases.” 
 Mr. Mozley! further remarks the ‘‘ affectionate and devotional 
 character in Laud’s dreams.” e.g. ‘Sunday night. My dream of 
 my blessed Lord and Saviour, Jesus Christ. One of the most com- 
 ortable passages I ever had in my life.” To dream of Christ is to 
 dream like Joseph, and probably to live like Joseph. The amplifi- 
 cation of the message about her dream sent by Claudia Procula, 
 Pilate’s wife, is considered by Tischendorf to throw some real light 
 upon that incident. (Hvang. Apoc. 189, 190.) 
 
 1 Mozley’s Essays, 148-150. 
 
ΠῚ OF THE GOSPELS 51 
 
 ΠῚ 
 
 THE LEADING IDEAS OF ST. MARES 
 GOSPEL 
 
 ** The beginning of the Gospel of Jesus Christ, the Son of God.” — 
 ST. MARK I. I. 
 
 Ι 
 WE may, probably, best arrive at the Leading 
 Ideas of St. Mark’s Gospel by a notice of his main 
 characteristics. 
 
 1. The main characteristic of this evangelist is 
 his vvzduess, that quality which an eloquent critic 
 has thus described in Mr. Carlyle’s historical writ- 
 ings :—‘ He is great in single figures and striking 
 episodes, but wants gradation and continuity. He 
 sees history as it were by flashes of lightning. A 
 single scene, a single figure is minutely photo- 
 eraphed. [very tree and stone, almost every blade 
 of grass, the attitude or expression of a principal 
 ficure, the gestures of a momentary passion, every- 
 thing leaps into vision under that sudden glare.” ! 
 
 ' Mr. Lowell. Ay Study Windows. 
 E 2 
 
52 THE LEADING IDEAS III 
 
 (a) If St. Matthew loves to lead us back to the 
 past, with St. Mark that past seems to become 
 living. Hence he constantly uses the present tense 
 in his narrative. | 
 
 (6) “Immediately” is his “ catchword.” In two 
 cases, at least, it is repeated three times in three 
 consecutive verses. It occurs not less than forty- 
 two times in this short book. 
 
 (c) The double negative is constantly found. 
 
 (4) When he records the language of any persons 
 who are introduced into the narrative it is frequently 
 almost dramatic in its liveliness. Often, indeed, 
 sentences preserved by him reproduce the hurry 
 and eagerness of the moment. We seem to hear 
 the fluttered words, spoken with a beating heart 
 by one panting for breath. To select one example. 
 “1 see men as trees walking,” may be resolved into 
 three sentences. {1 see men.” “I see them still 
 and unmoving as trees.” ‘I now see them walk- 
 ing.” The ἔα of the evil spirit (not “let us alone,” 
 but the “alas,” the sigh of immortal anguish) ; the 
 ova of the revilers, who pass by the sufferers on 
 the cross, is set down by St. Mark. 
 
 (6) Life-like details drop from his pencil, until 
 narratives for which there are parallels in the other 
 synoptics, seem to be pre-eminently his. Witness 
 
 1 εὐθύς. 
 2 Bishop Wordsworth on St. Mark viii. 24. 
 3 St. Marke1..24.; xv. 20; 
 
ΠῚ OF THE GOSPELS 53 
 
 the leper “ beseeching Him and kneeling down to 
 Him ;᾿ 1 and three successive tempests in the fourth 
 and fifth chapters,—the storm in the lake, the storm 
 in the demoniac’s soul, the storm of sorrow in the 
 troubled hearts of a bereaved home. ‘The narrative 
 abounds in pictorial touches. We may remind our- 
 selves of these. The veil of the heavens rent over 
 
 2 
 
 the baptism of Jesus.2, The “green grass”’ in the 
 wilderness, and the companies disposed like garden 
 plots.’ In the night, upon the hill, under the vault 
 of heaven, the brightness which surpasses art, and 
 which nature can only match in her aspects of most 
 delicate beauty, ‘exceeding white as snow, so as 
 
 ᾽) 
 
 no fuller on earth can whiten them ;” the epileptic 
 boy, who wallowed groaning, and the father crying 
 with tears, at the foot of the mountain, in the 
 common day.* Jesus “ going before” the disciples 
 on the way to Jerusalem.’ The lowering and fallen 
 looks ® of him who came running and knelt to Jesus, 
 contrasted with the loving expression of the Master's 
 face.’ The name of Bartimzeus, his casting away 
 the garment in which he was wrapped, and springing 
 up toward Christ ;* the encouraging word of those 
 who hailed Bartimzeus, ‘‘ be of good comfort, rise, 
 
 He calleth thee.””® The fig-tree withered upward 
 
 ! St. Mark i. 40. 2 Jbid. i. το, oxi Couevous. 
 3 πρασιαὶ mpacial. /bid. vi. 39, 40. 
 
 4 Jbid, ix. 3, 17, 18 “26: 5 Ibid, x. 32. 
 
 § Tbid. x. 17. 7 Ibid. vv. 17, 21. 
 
 8 Jbid. ver. 46 sqq. 9 Tbid. ν. 49. 
 
54 LHE LEADING [DEAS iil 
 
 from the roots!. The figure of. the Lord, sitting 
 over against the treasury, and praising her who 
 gave the mite which has borne such accumulated 
 interest.2, That other picture of Him, sitting upon 
 the Mount of Olives, over against the temple, and 
 joining in His discourse the end of that august 
 pile with the end of the world, in words before 
 whose majesty the genius of Shakespeare himself, 
 in his latest and most perfect lines, seems weak :-—— 
 
 ** The gorgeous towers, the cloud-capt palaces, 
 The solemn temples, the great globe itself, 
 Yea, all which it inherit, shall dissolve.” 3 
 
 The young man so enthusiastically following Jesus, 
 so quickly flying from danger. The High Priest, 
 stung with anger, rising and springing forward 
 into the* midst with “unpriestly fury.°- “Peter 
 warming himself towards the fire, with the blaze 
 showing the working of his: features;® then 
 flinging himself into the thought of his sin, and 
 sobbing long and loud.’ The simple grandeur 
 of the words—‘“ when the centurion saw that He 
 so cried out, and gave up the ghost, he said, Truly 
 this man was the Son of God.’8 The stone seen 
 
 τ St. Mark xi: 21: 2 bid. xii. 41 sqq. 
 
 3 [bid, xiii. 3 577. ΕΠ 51: 52 
 
 Ὁ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον. xiv. 60. 
 
 6 θερμαινόμενος πρὸς τὸ φῶς. Xiv. 54. 
 
 7 ἐπιβαλών. xiv. 72. This is differently explained by some. 
 ‘“* Drawing his mantle over his head (the Oriental Aye) he began 
 to weep.” —STANLEY o7 I Corinthians xi. 7 
 
 8 St. Mark xv. 39. 
 
ΠῚ OF THE GOSPELS 55 
 
 through the doubtful light of the earliest dawn— 
 “for it was very great.” ἢ 
 
 (f) Hence, also, we naturally find in St. Mark 
 those personal traits of our Lord which could only 
 have come from an eye-witness, or from one who 
 writes under the guidance of an eye-witness, and 
 reproduces his reverential love. Syro-Chaldaic 
 words which dropped from the lips of Jesus are 
 preserved.2 St. Mark is the artist who has finished 
 that perfect figure which our Church places over 
 her baptisteries. ‘ Having taken up the children 
 in His arms and put His hands on them, He blesses 
 them,” rains down blessings on them,—a word 
 which, in the LX X., so rich in terms of benediction, 
 does not occur, and in the New Testament here 
 only.® 
 
 As life goes on with most of us, there are moments 
 when the look of those we love comes back upon 
 us. Their sympathy, their grief, their noble in- 
 dignation, speak to us from unforgotten features, 
 when the curtain is drawn aside for a moment from 
 the picture gallery of memory. A son will suddenly 
 remember, in after years, a sigh which his father 
 heaved, perhaps over his wilfulness or sin. This 
 Gospel is a record of the looks of Jesus. We may 
 St. Mark xvi. 4. 
 Ibid. v. 41 3 vii. 34; xv. 34. Most remarkably of all xiv. 36. 
 κατευλογεῖ. x. 16. The word, however, is found in Tobit 
 
 twice—Tobit x. 12; xi. 12. 
 4 St. Mark viii. 33 ; x. 21, 23; xi. 11 ; cf. vii. 34, the sigh of Jesus. 
 
 1 
 2 
 3 
 
56 THE LEADING IDEAS Ill 
 
 refer to one passage because an unjust inference 
 has been drawn from it. “There is an expres- 
 sion in Mark,” says Schenkel, “which shows that 
 before His last entry into Jerusalem, Christ had 
 never attended a festival there. Upon his arrival He 
 betook Himself to the Temple and looked round 
 avout upon all things! Therefore, until then, He 
 had never seen the edifice at hand. But this is 
 quite inconsistent with John, who tells us of His 
 having driven the traders from the Temple at the 
 very beginning of His career.’ How much more 
 truly did our Christian poet understand St. Mark: 
 
 “ΟἹ Sunday eve, with many a palm, 
 With many a chant divine, 
 It came, that eye so keen and calm, 
 Like a still lamp, far-searching aisle and shrine.” 
 
 It is not the stranger’s look of curiosity. It is 
 the anticipation of the victim ; it is the visitation 
 of the Judge. 
 
 (g) Equally, perhaps, with St. Luke, St. Mark 
 ventures to tell how the Son of God fe/¢, how “He 
 was moved with compassion ;” “perceived in His 
 spirit ;” “looked round about with anger, being 
 ’ “called unto Him whom He would a 
 “marvelled at unbelief ;” ‘“ was much displeased ;” 
 “Deholding, loved ;” “sighed deeply in His spirit.” 2 
 
 3 
 grieved ; 
 
 1 περιβλεψάμενος πάντα. xi. 11. See Schenkel, Characterbild, 
 Ρ 342. 
 
 2 One of St. Mark’s objects seems to be to bring out the self- 
 imposed limitations of the Redeemer’s Axozw/edge and power in the 
 
ΠῚ OF THE GOSPELS 57 
 
 (Δ) Nor is this vividness merely the product of 
 an opulent fancy. It is the consistency in details 
 
 “ec 
 
 of a picture, whose central figure is ‘ drawn in lines 
 of fire.’ Those rapid and decided touches are in- 
 spired by a conviction of the love, the glory, and 
 the strength of ‘“ Jesus, the Son of God.’ The 
 canvas may seem to a merely critical eye to be 
 overcrowded, the facts to be hurriedly accumulated. 
 But if there is the hurry, there is also the glow and 
 energy of life. There are words that flash out like 
 the sword of God. High above all towers the one 
 central figure. The natural blindness and littleness 
 of the disciples, nowhere else so fully exhibited, 
 enhances His majesty. They who cried with fear, 
 when the gust from the mountains which they knew 
 so well swept the waters of the lake on which they 
 had rocked from childhood, enhance by contrast 
 the calmness of Him who says to wind and wave— 
 “ peace, be still!” * In no other evangelist does the 
 divine death stand out with nobler elevation than in 
 the quiet and tremendous simplicity of St. Mark’s 
 narrative, 
 
 2 The influence of St. Peter upon this Gospel 
 (attested by antiquity with one voice) may be 
 repeatedly traced in its peculiarities. We can 
 days of His flesh. St. Mark v. 5,6 compared with Matt. xiii. 58 is 
 very striking. Cf alsoi. 45 ; v. 31 (St. Luke viii. 45, 46) ; iii. 20; 
 Vil. 24 ; ΧΗ]. 32. The entirely divine on fosstmus, the almighty 
 
 οὗ δύναμαι of St. John v. 29, 30 belongs to a different sphere. 
 1 St. Mark iv. 3). 
 
58 THE LEADING IDEAS Ill 
 
 hear throughout the voice of the Apostle, who 
 wrote, “ Marcus, my son.” ! 
 
 (2) We not unfrequently find minute pieces of 
 information, which must apparently have come 
 from St. Peter. Most remarkable of all, however, 
 is the humility, the self-effacement of the holy 
 Apostle” It is striking, indeed, to compare his 
 confession, and what follows it, in the eighth 
 chapter of St. Mark with the sixteenth chapter of 
 St. Matthew. St. Mark omits much of St. Peter’s 
 noble words, omits the marvellous attestation, 
 omits the astonishing promise, yet gives the rebuke 
 in its most pointed form.? His accurate note of 
 the second crowing of the cock aggravates the 
 Apostle’s guilt, because it shows that the first had 
 failed to awaken his conscience.* 
 
 (4) To us there seems to be something very 
 remarkable in the coincidence of the primitive 
 Gospel of St. Peter (already referred to at some 
 length) with the skeleton of the beginning of the 
 second Gospel—“ That saying ye yourselves 
 know, which was published throughout all Judxa 
 beginning from Galilee, after the baptism which 
 John preached; how God anointed Jesus of Naza- 
 reth.’® So spoke: St. Peter —Inenee! ip swall) be 
 
 ΘΙ ΒΕ ον, 12. 
 
 * The only apparent exception is the addition of the three words 
 (καὶ τῷ Πέτρῳ) in the angel’s message to the women (Mark xvi 7) ; 
 cf. Matt. xxviil. “7: 
 
 3 St. Mark vik. 32. ATG κὶν 72: " Acts x. 37-38. 
 
m1 OF THE GOSPELS 59 
 
 seen that the initial mould and type of the 
 Gospel of St. Mark is entirely Petrine. That 
 Gospel has ¢#ree definite starting-points, local and 
 temporal. (1) St. Mark takes his firs¢ departure 
 from John’s baptism: “ John did baptize in the 
 wilderness.” ? (2) The second note, a local one, is 
 Galilee, and connects itself with the chronological 
 mark of being subsequent to John’s baptism. 
 “Now after that John was put in prison, Jesus 
 came into Galilee, preaching the Gospel of the 
 kingdom of God.”’? (3) A ¢hird special word in 
 italics is one that connects Jesus with Wazareth: 
 “In those days Jesus came from Nazareth of 
 Galilee.’* The two schemes, the two ways of 
 looking at the great Ministry in its beginnings, are 
 in absolute accordance. They come either from 
 the same mind, or from two minds habituated to 
 the same region of Christological thought. 
 
 (c) Indeed, St. Peter’s addresses, recorded in the 
 second and tenth chapters of the Acts, prove that 
 this is just such a Gospel as he would have dictated 
 or inspired. Both are direct and practical in their 
 tendency. Both dwell mainly on the objective 
 facts of the Gospel. Both exhibit the Lord’s life 
 as a career of active benevolence. 
 
 1 St. Mark i. 2-11. 2 St. Mark i. 14. 9. St. Mark i. 9. 
 
60 LE LEADING TOEAS Ill 
 
 TE, 
 
 These characteristics of style and origin are 
 well suited to bring out the Leading Ideas and 
 primary object of the Gospel. 
 
 1. Its Leading Ideas. 
 
 (2) One of these is, that Jesus is Lord, not only 
 of nature and the world of spirits, not only of 
 storms and diseases, but of the sick, stormy, 
 cuilty, sorrowing, passionate, ignorant, yet yearn- 
 ing heart of man. He speaks ; men are “astonished 
 
 and amazed.” He moves from place to place ; 
 wherever He goes, He is the magnet of the 
 human soul: “All men seek for Tim.” vem 
 
 when He is shrouded far in the silence of the 
 desert, even when He is in the house, “‘ He cannot 
 be hid.”! Still as He walks His way of life, rays 
 of supernatural light stream from the sky, that is 
 usually so cold and passionless, round the pathway 
 of the Galilean peasant. They fear, as we all fear, 
 when the sound of the tide of eternity suddenly 
 breaks upon our ear, and we see for a moment the 
 heaving and glimmer of its awful waves. ‘“ They 
 
 ”) 
 
 fear exceedingly,’ and “are astonished with a 
 great astonishment,’ and ‘are sore amazed in 
 themselves.” As that master-hand sweeps with- 
 out effort the chords of the human soul, its 
 deepest and finest tones—amazement, wonder, re- 
 
 i St. Mark vil, 24: 
 
ΠῚ OF THE GOSPELS 61 
 
 verence, trust, adoration—answer to the marvellous 
 touch.! 
 
 (6) A second Leading Idea of St. Mark’s Gospel 
 is, that the life of Jesus is a life of alternate rest 
 and victory, withdrawal and working, 
 
 So, in the first chapter, we find the retirement 
 in Nazareth, the coming forth to be baptized ; the 
 withdrawal into the wilderness, the walk in Galilee ; 
 the rest in the cool sanctuary, where the dawn 
 breaks upon the kneeling man, and the going forth 
 to preach to the heated and strugeling crowd. 
 Thus, once more, the withdrawal to the Mount of 
 Olives is followed by the great conflict of the 
 redeeming Passion, while that is succeeded by the 
 withdrawal into the sepulchre. It is the book of 
 the wars of the Lord and the rest of the Lord. 
 The first rest was in Nazarcth ; the first trophies 
 were the four Apostles. The last rest is in the 
 heaven of heavens, “in the privacy of glorious 
 light” ; the last victory (for this great book never 
 ended with the words “they were afraid ”) is dif- 
 
 * This conviction of the power of Jesus lies at the root of the right 
 interpretation of one passage which has seemed specially perplexing, 
 Mark vii. 18, 19, is to be taken as follows: **And He saith unto 
 them (‘Are ye so without understanding also? do ye not perceive 
 that whatsoever thing .. .. goeth out into the draught’), purging all 
 meats ” 7.e. He saith to them all the words in parentheses from 
 οὕτως καὶ ὑμεῖς (v. 18) down to ἐκπορεύεται (v. 19). He saith this 
 to them ; and by this saying, He, the God of nature and of the law, 
 at one sweep “‘ maketh all meats clean.” The cleansing is contem- 
 poraneous with the saying, 
 
62 THE LEADING IDFAS III 
 
 fused over all time—‘“ the Lord working with them, 
 and confirming the work with signs following.” 
 
 2. As to the primary object of St. Mark’s Gospel. 
 
 st. Mark addressed himself specially to the 
 Latin element in humanity. 
 
 The origin of this Gospel was placed in Rome 
 by Clement of Alexandria, and connected by him 
 with St. Peter’s labours in that city. Though there 
 is no authority for the story that it was written in 
 Latin (which would not have been necessary in the 
 early Roman Church), it contemplates the Latin 
 race, and is addressed to Latin thought. 
 
 The second Gospel contains several Latin words ;! 
 some of them, as we are occasionally told with a 
 peculiar sneer, “somewhat imperfectly Grecized.” 
 In one instance the names of two individuals are 
 inentioned, who would be known to members of the 
 Roman Church—Alexander and Rufus.” 
 
 But we have something which lies much deeper 
 than these somewhat superficial indications. 
 
 The Roman temperament was eminently prac- 
 tical. “Their earliest character,” it has been said, 
 “was steady agricultural thrift. This was turned 
 into the steady pursuit of conquest, and all by the 
 practical method and spirit.” A powerful writer 
 
 τ νἱ 8. Vis 4: χ ΔἸ. 42: xv. τὸ 30, 41 Roman 
 customs are referred to, x. 12 ; xiv. 30, and Jewish customs explained, 
 vil. 1 sgg. ; the equivalent in Roman money of a Greek piece is given 
 ΧΙ]. 42. AV 21: ε΄. OMARS XVI: 2: 3 Mr. Carlyle. 
 
ΠῚ OF THE GOSPELS 63 
 
 on the subject remarks that “ the old Roman religion 
 is the most practical that ever existed.” He points, 
 in confirmation, to their worship, which was sym- 
 bolical and undogmatic ; to their deities, who, so 
 far as they were of the Roman stamp, were virtues 
 personified; to their pontiffs, who were largely 
 charged with legal and material interests ; to their 
 Lectisternia, which were rather repasts for social 
 union than religious banquets ; to their whole idea of 
 the gods, which was that of a hostile nation of indis- 
 putable strength.!’ There can be no doubt, however, 
 that at the time of our Lord’s Ministry, the Roman 
 mind had begun to be honeycombed by scepticism. 
 
 In St. Mark’s Gospel, accordingly, we find not 
 so much the highest ideas explanatory of facts, as 
 facts themselves. The whole Gospel is a com- 
 mentary on one epithet, the use of which in the 
 first line of /z Memoriam has been stigmatized 
 as an affectation—* Strong Son of God!” Through- 
 out, the notion of strength is kept in view. Never 
 was hell stronger on earth than when Jesus 
 taught in Galilee. There are times when the usual 
 equilibrium’ of moral and spiritual life is disturbed ; 
 when we are tempted to ask, with Bishop Butler, 
 why whole masses of men should not go mad at 
 once ; or to say with the French physician, as he 
 looked upon a population, half of them stupefied 
 
 1 Τὰ Théocratie Romaine.” Par M. Henri Rucher. Aevue des 
 Deux Mondes, May 15, 1871. 
 
64 THE LEADING IDEAS Ill 
 
 and another half frantic, that they are seized with 
 epidemic insanity. Such a time was that when 
 Jesus walked upon earth. In the lurid darkness of 
 eras like these, Satan finds a home in the seething 
 human soul. Nowhere is the personality of evil 
 spirits, the interpenetration of the human conscious- 
 ness by them, more clearly noted than by St. Mark} 
 Nowhere is Satan so emphatically the strong one, 
 —Jesus the stronger. But this strength is not the 
 strength of magic with its formule and incanta- 
 tions. The second Gospel is pervaded by an 
 intense conviction that it is His word which is so 
 mighty. The weapon of victory is the “new 
 teaching,’? the assurance of forgiveness that 
 penetrates the nervous system as with an electric 
 stream, and works from within outwardly.? To the 
 Roman admiration of strength and heroism, as well 
 as to the scepticism of its then exhausted speculation, 
 St. Mark seems to say.—Here is a plain account— 
 so plain and straightforward that it cannot be sus- 
 pected—of the words and works of Jesus Christ. 
 You admire power, and make ambition virtue. 
 With His calm superhuman eye He sees through 
 it, and knows its littleness. For Him conquerors 
 and kings are “they who are accounted to rule over 
 the Gentiles ”—those who seem to themselves and 
 others to rule, while they are the slaves of irresist- 
 
 1 Note the masculine participle with the neuter noun, ix. 20, 26 
 Cf Ae 2 OS ON 2 διδαχὴ καινή. 1. 27. > πὴ 
 
ΠῚ OF THE GOSPELS 65 
 
 ible circumstances and unresisted lusts.! Here is a 
 holier heroism, here is a stronger strength, here is 
 a royalty of love. Here is the victory of Him 
 Whom one of your own rough centurions declared 
 to be really the Son of God ; Who was crowned 
 with the twisted thorn, and stood in the Pratorium, 
 and had the faded purple of one of your sol- 
 diers flung upon Him, but is now set down at 
 the right Hand of God, and strongly works with 
 the Church, which you see strongly advancing to 
 
 her victory.” 
 
 Ill 
 
 If we venture to express respectful regret that 
 St. Augustine should have appeared to speak as if 
 St. Mark was simply the “ pedzsequus et breviator 
 Matthe;” we do it for the purpose of drawing 
 out our immediate subject more fully. 
 
 1. It will be useful to bring together certain 
 words of our Lord, and certain incidents in His 
 ministry, which are peculiar to St. Mark. We 
 shall then be able to decide whether the second 
 synoptical evangelist is merely the epitomizer’ of 
 
 St. Matthew. 
 
 1 οἱ δυκοῦντες ἄρχειν.. St. Mark x. 42. 
 
 2 Riggenbach gives a sentence curiously illustrative of the view 
 of Mark’s as a practical Gospel answering to the Roman character : 
 ** As the interpreter of the Apostle of action, St. Mark describes 
 the Son of God in the power of His actions to the Romans who are 
 the people of action.” —(Riggenbach. Leben Jesz. ii. 50.) 
 
 Ε 
 
66 THE LEADING ΕΙΣ Il 
 
 2. Without the Gospel according to St. Mark, 
 the Church would have lost these among other 
 sayings of Jesus. 
 
 We should not have possessed the great axiom 
 (the safeguard at once against superstition and 
 irreverence in regard to all positive institutions 
 whatever)—‘“ the sabbath was made for man, not 
 man for the sabbath.’! The two great words 
 would be away—“ peace, be still!” 2 Something 
 surely would be wanting to the parables, if we had 
 lost that exquisite illustration of the development 
 of God’s kingdom ; the seed growing, not mechani- 
 cally or in virtue of cultivation, but from within out- 
 wardly, by the energy of its hidden life? Here, 
 too, we see one ray of moral light falling upon the 
 corruption from which the fastidious imagination 
 turns away sickened. Here, again, in its fullest 
 and most emphatic form, stands that saying which 
 has nerved so many of God’s children to face the 
 syllogism, the epigram, and the scaffold. In St. 
 Luke—‘“ whosoever shall be ashamed of Me and 
 Mine;”°® in St. Mark—“whosoever shall be 
 ashamed of Me and My words in this adulterous 
 and sinful generation.’® In this Gospel only stand 
 the closing words of Isaiah’ taken up and thrice 
 
 11:2: = IV: 20: 
 
 St. Mark iii. 26, 29. 
 
 καθαρίζων πάντα τὰ βρώματα. St. Mark vii. 19. 
 
 τοὺς ἐμούς. St. Luke ix. 26. 6 St. Mark viii. 38. 
 
 1 
 3 
 4 
 5 
 7 Tsaiah Ixvi. 24. 
 
ΠῚ OF THE GOSPELS 67 
 
 repeated—* where their worm dieth not, and the fire 
 is not quenched.” Here alone occurs in its perfect 
 form that awful image, derived at once from the Jew- 
 _ ish ritual and from the realm of nature. The Judge of 
 
 mankind tells us that as every offering was offered 
 with salt,! so every human soul must be seasoned by 
 the flame of self-sacrifice and sanctified suffering, or 
 by that of wrath ; that it must be bathed in heaven- 
 ly fire, or preserved undying in the fire of hell— 
 “every one shall be salted with fire, and every 
 sacrifice shall be salted with salt ;”* that the sharp 
 salt of zzzer® self-sacrifice, can alone preserve us 
 from moral putrefaction, and teach us the secret 
 of true peace with others. Peculiar to St. Mark’s 
 version of the discourse upon the last things, is 
 that sudden reiterated note as of a trumpet, or 
 tolling as of a bell—‘ take ye heed, watch and pray ; 
 watch ye therefore ; watch.’* In the same con- 
 nection we must not forget three memorable words. 
 He Who in the unity of that undivided Person is 
 God and Man sometimes speaks as if (to use 
 human language) He forgot that He was not in 
 heaven, looking upon all things in the calmness of 
 the perfect and eternal light : sometimes, again, as 
 
 ’ How powerful is St. Mark’s rendering of ἅλας μωρανθῇ (St. 
 Matthew v. 13; St. Luke xiv. .34)-- τὸ ἅλας ἄναλον, ‘salt that is 
 unsalted.” (St. Mark ix. 50.) 
 
 2 St. Mark ix. 44, 50. 
 
 ἢ ἔχετε ἐν ἑαυτοῖς ἅλα, καὶ εἰρηνεύετε ἐν ἀλλήλοις.---ν. 50. 
 
 * xiii. 33, 35, 37. 
 
 F2 
 
68 THE LEAPING 1DEAS III 
 
 if earth were indeed His home for a season, as if 
 His prospects were bounded for a while by our 
 lower horizon. “Of that day or hour knoweth 
 none, neither angel in heaven, zor the Son, but the 
 Pather only; + Του τ not. be torsotten thar tbe 
 word of commendation is found in St. Mark 
 exclusively, which, even within the last few years, 
 dwelt as a burning fire in one woman’s heart,? 
 enabling her to persevere in a work for the pauper- 
 sick, which will never pass away—‘ she hath done 
 what she could.”? Here also we find the definite 
 prediction to St. Peter—‘“ even in this night, before 
 the cock crow twice.” ἢ 
 
 3. Nor can the incidents peculiar to the Gospel 
 fairly entitle us to say of St. Mark—so/us clle 
 perpauca? 
 
 Vali. ver.32, On*the-reading here, see N. TL. Tisch: (Edit, yin. 
 p: 292.) 
 
 2 Agnes Jones. 
 
 2 Ste Mamie xiv. ὃ. Ὁ [bid Net. 70. 
 
 ° Ewald (not without some reason) looks upon the second Gospel 
 as claiming something like superior importance in the record of 
 miraculous cures (vil. 31-373 Vill. 22-26; ix. 14-29), and dis- 
 possession of demoniacs (v. I-20). He also remarks upon the use of 
 external things ; upon certain pathological inquiries ; upon sweet, 
 encouraging, soothing looks and touches, which afford a sort of inter- 
 mediate ground between the natural ¢rea/”“ent and the supernatural 
 figalings: (Vi. 13 5 1X. 21,22 5 V. Ales Vile 34551. 31 Ale. Ale vie 
 Vil. 32; Vill. 23, 25; ix. 27—undisturbed quiet with the patient, 
 ν. 37. Possibly some training in the therapeutic part of the ministry 
 of the disciples may be implied, 111. 15; vi. 7). It may be added 
 that two thoughts about these cures are specially brought out by St. 
 Mark. (1) That Jesus conditioned and limited His own power by 
 
ΠῚ OF THE GOSPELS 69 
 
 Those incidents are the following :— 
 
 The second Adam with the wild beasts in the 
 wilderness, while the whole forty days are filled up 
 with one long silent suggestion of the evil one ;! 
 His mother and brethren taking steps to arrest 
 Him, on the score of ecstatic absorption ;* His 
 sleeping in the storm on the pillow ;* that one ray 
 of light in the other storm, “ He saw them toiling 
 in rowing ;’’* the restoration of the deaf man with 
 an impediment in his speech, and of the blind man 
 of Bethsaida ;° His design of remaining hidden in 
 a house; His return to the sea of Galilee; the 
 disciples having one loaf with them in the ship ;° 
 the history of His work along the Gaulonite range, 
 east of Jordan; His speaking openly the’ sayings 
 about His Passion ;* the sudden disappearing of 
 the heavenly visitants from the Mount of Trans- 
 figuration, ‘the questioning one with another what 
 the rising from the dead should mean,” the awe of 
 the multitude at the yet unfaded brightness of His 
 countenance ;° the loving displeasure against the 
 
 the faith of the patient (vi. 5, 6; ix. 23). (2) That, as He often 
 experienced ingratitude for His works of love (St. Luke xvii. 17), 
 so He sensitively felt it (St. Mark ix. 19). Some toil accompanied this 
 part of His work ; possibly great expenditure of vital energy (St. 
 Mark ν. 30; cf. St. Luke vi. 19; viii. 46). He healed from perfect 
 love and pity, even where gratitude was wanting. 
 
 1 St. Mark i. 13. 2 [bid iii. 21, ὅτι ἐξέστη. 
 
 3 bid. iv. 38. 4 bid. vi. 48. 
 
 5 bid. vii. 32 sqq. 3 viii. 22 sgg. °% Lid. vii. 24, 313; vill. 14. 
 
 7 Tbid. viii. 32. 8 Jbid. ix. 8, 10, 15. 
 
70 THE LEADING IDEAS III 
 
 disciples who forbade the little children to come to 
 Him ;? the not suffering any vessel to be carried 
 through the Temple ;? the breaking of the alabaster 
 box in the noble extravagance of love ;? the em- 
 phatic record that all drank of the Eucharistic cup ;4 
 the repetition of the words in Gethsemane ;° the 
 young man, probably St. Mark himself, who left the 
 linen cloth, and fled away naked ;° the High Priest 
 starting into their midst;’ Peter beneath in the 
 palace ;® the first crowing of the cock; the bow- 
 ing of the soldiers’ knees in mockery ;?° the names 
 of the sons of the Cyrenian;™: and, nally; the 
 special appearance to Mary Magdalene after the 
 Resurrection.” 
 
 But we find much more than isolated words, or 
 traits of single incidents peculiar to the second 
 Gospel. Narrow as the canvas is to which the 
 painter has confined himself, there is one whole 
 aspect of our Lord’s work brought out with un- 
 approached excellence. by St. Mark. ‘There are 
 incidents of importance in which, when we compare 
 him with the other synoptics, we recognize an 
 actual superiority, not only in vividness of touch, 
 but in apprehension of general purpose. 
 
 1 St. Mark x. 14. clay die πὶ τὸ: 
 
 © Void. ΣΙΝ 3. 4 bid, ver. 23. 
 
 9 bid. ver. 39. SP T0td. SIN ail 
 
 7 bid. ver. 60. 8 7 τε, ver. 66. 
 
 9 bid. ver. 68. 1) Dots πνν ΤΌ: il bed. ver. 2%. 
 
  [bid. xvi. 9. To the incidents about St. Peter peculiar to the 
 Second Gospel add zdzd. i. 36. 
 
ΠῚ OF THE GOSPELS 71 
 
 One great aspect of our Lord’s earthly life, is 
 that it was the life of a worker, a life of foz/. All 
 will admit this. But, when the thoughtful Christian 
 comes to ask himself the foundation for the im- 
 pression, he will probably find that St. Mark 
 manages to produce it in the most effective way by a 
 very simple expedient. He takes one specimen day 
 of the Galilean ministry ; and gives us the fullest 
 record of ove day of Jesus which is to be found in 
 any evangelist outside the last great week. What 
 a day of work! The deep thought in the public 
 teaching in the synagogue ; the dread meeting with 
 the powers of evil; the healing in the sick-room ; 
 the interspace for the little festival of home ; the 
 sin, sorrow, suffering, crowded before the door ; the 
 brief rest; the rising, while the dawn scarcely 
 whitens over the desert ; the refreshment of prayer ; 
 
 the intrusion upon that sacred solitude ;*—and then 
 
 the work of preaching, pitying, helping, thinking, 
 healing, closes in upon Him again with a circle which 
 is at once as strong as adamant, and as light as air.® 
 It is from St. Mark that we learn to estimate in 
 some degree the divine monotony of one of those 
 golden days of God upon earth. We learn how 
 truly that life was a life of ¢oz/, But the toil was 
 brightened by love, elevated by hope, refreshed by 
 
 1 St. Mark i. 21-39. Cf this section with its parallel in St. 
 Luke iv. 33-44. 
 
 2 Ibid. i. 22, 23; 27-293 31, 323 34, 353 306. 
 
 3 bid, 38, 39. 
 
72 THE LEADING IDEAS ΠῚ 
 
 prayer. Its divine enthusiasm was unmarred by 
 the peevishness of lassitude, undimmed by the me- 
 chanical respectability of- routine. It was like 
 nature which at once works so incessantly, and 
 wears such splendid dreams upon its face. 
 
 The \superionity of “the second vevangelist an 
 occasional grasp of thought as well as in vividness 
 of narrative comes out most remarkably in the 
 history of the rich ruler who runs to Jesus with 
 his question. Not only are his impetuosity of 
 action, and the fallen lowering look upon his face 
 immediately upon the imperious and exacting 
 word of Jesus, drawn with St. Mark’s usual vivid 
 pencil.2 The whole .real difficulty is understood 
 with the most profound intuition, and the very 
 words preserved by our evangelist, which turn 
 what might otherwise be but a perplexing paradox 
 into the deepest and most universal of spiritual 
 truths.® 
 
 1 Cf. St. Mark x. 17-32, with St. Matthew xix. 16 sgg.; St. Luke 
 Xvill. 18 σφ. 
 
 * ἐκπορευομένου αὐτοῦ eis ὁδόν, προσδραμὼν eis Kal γονυπετήσας 
 K.T.A. St. Mark x. 17; 6 δὲ στυγνάσας ἐπὶ τῷ λόγῳ. V. 22. 
 
 3 Note the οἱ τὰ χρήματα ἔχοντες (v. 23) explained by τοὺς 
 πεποιθότας ἐπὶ χρήμασι (v. 24). Observe also the penetration of the 
 disciples’ question—vot ‘‘ what 77ch man, then, can be saved?” (v. 
 26), but ‘‘ wo, then, can be saved?” (v. 26). Mark again the flood 
 of light thrown upon the apparently hyperbolical exaggeration of the 
 promise, by the two important words preserved in the second 
 evangelist alone—peta διωγμῶν (Vv. 30). 
 
1 OF THE GOSPELS 
 
 NS 
 we 
 
 IV 
 
 In bringing together these sayings of our Lord 
 or incidents in His life, which are peculiar to St. 
 Mark’s Gospel, we have no wish to evade the fact 
 that, in the first three evangelists, there is a certain 
 common basis of similar—or identical—sentences 
 words, and even formule. 
 
 This common element has been differently 
 accounted for. 
 
 1. By some it has been explained on the ground 
 that the synoptics used a common document, or 
 documents. These, we are told, were the Logva or 
 discourses, and a thin original edition of the second 
 evangelist, the “proto-Mark,” or Ur Marcus of 
 certain German critics. The variations, according 
 to some, are simply like the variations of musicians 
 improvising on a given theme. The school of 
 Tiibingen gives them another origin. St. Matthew 
 writes to refute St. Paul ; St. Luke issues a Pauline 
 manifesto. Incidents of the great life before which 
 ages have bowed down and worshipped, are the 
 misunderstood innuendos and manceuvres' of 
 
 ) 
 
 “theological diplomacy.” Texts which to the eyes 
 of the weary and heavy laden, dim with tears of 
 penitence and yearning, seem steeped in the soft 
 light of eternal love, are rusty fragments of clumsy 
 weapons, which were splintered centuries ago in 
 
 ignoble polemical squabbles. 
 
74 THE LEADING IDEAS ; 1] 
 
 But there is another and much more reasonable 
 way of accounting for these common elements, 
 these “ corpuscula evangelice historiz.”’ The dis- 
 ciples very early linked together certain portions of 
 their, ‘Masters vite,“ partly by the nature ΟἹ eile 
 subject-matter, partly according to historical se- 
 quence. By a process of ‘natural elaboration ” 
 masses of this genuine Gospel tradition became 
 rounded into a certain shape by the friction of 
 constant repetition. As to the: words of Jesus, 
 their preservation need excite little surprise. No 
 doubt there are discourses delivered from every 
 pulpit of which few hearers can recall a thought, or 
 an expression, a week after they are delivered. 
 The painted fire of their artificial rhetoric melts 
 away like a coloured cloud. Their correct and ele- 
 gant periods leave no more trace than a child’s 
 finger on the tide over which he floats. But there 
 are other discourses which few hearers can totally 
 forget, and which some could reproduce years 
 afterwards. They contain true “semina eterni- 
 tatis.” They grasp the whole moral and rational 
 nature. They charm the imagination by throwing 
 exquisite lights upon homely places, whose mar- 
 vellous capacities of beauty we never suspected. 
 They win the child’s heart within the man by a 
 pathcs which appeals to “thoughts that lie too 
 deepi-tor jtears. _ They subdue= the ~conscienees 
 because they are the expression of an eternal law. 
 
Ill OF THE GOSPELS ᾿ 75 
 
 They lay hold on the intellect by the exact corre- 
 spondence between the idea and its investiture of 
 words. They fasten themselves on the memory by 
 that unaffected method, which is simply the apt 
 distribution of a number of topics that may be 
 referred to a common centre. Such, above all, were 
 the words of»Jesus—‘ the words that I speak unto 
 you,” He said, “ they are spirit, and they are life.” 
 And the voice of sixty Christian generations 
 answers—“ Thou hast the words of eternal life.” It 
 is vain then to ask whether St. Matthew copied 
 from St. Luke, or St. Luke from St. Matthew ; 
 whether Matthew is the “ primitive” of Mark, or 
 Mark of Matthew. Even without taking into 
 account the promise of the Spirit to “ bring 
 all things to their remembrance whatsoever He 
 had said unto them,” such words from such a 
 teacher could never completely perish from the 
 earth. 
 
 But however this question of the origin of the 
 common element in the synoptics is to be decided, 
 the words and works of Christ, which have been 
 preserved by St. Mark alone, are sufficiently 
 numerous and significant to prove that he is not 
 merely a mechanical epitomiser of St. Matthew's 
 Gospel. If he sometimes appears as an abbreviator, 
 he not seldom amplifies or even explains. He 
 contributes his own proportion to the thoughts 
 which are the life of Christendom. He brings out 
 
76 THE LEADING IDEAS ΠῚ 
 
 Leading Ideas which give ἃ loftier elevation to 
 the work and Person of the Son of God. 
 
 Nor need we hesitate to say that there are entire 
 incidents, and groups of incidents, in which the 
 second evangelist proves himself to be almost on a 
 higher level than the others. (1) The wonderful 
 section (comprising the retreat of the Apostles, the 
 compassion of Jesus for the multitudes, the feed- 
 ing of the five thousand, the lonely prayer of Jesus 
 on the mountain, the walking upon the sea, the acts 
 of miraculous benevolence in the country beyond) 
 is drawn by St. Mark with unsurpassed grandeur. 
 It is written with the repressed admiration of a 
 half-hushed awe ; it is not only vivid but majestic 
 
 and sustained—yet with a majesty which [5 
 softened by a sense of the compassion and of the 
 watchful help of Jesus.! 
 
 (2) It has already been shown that when we 
 compare the narratives of the rich young man 
 in the synoptics we find St. Mark’s not only 
 touched with superior vividness, but pervaded by 
 a superior penetration. The key to a real under- 
 standing of the whole incident is supplied by the 
 second evangelist.” 
 
 1 Cf. St. Mark vi. 34-56, with St. Matthew xiv. 13-36; St. John 
 vi. I-22 (St. Luke ix. 10-18, does not admit of full comparison with 
 these parallels). 
 
 2 Cf. St. Mark x. 17-32 (esp. 17, 21-24, 28-32, with St. Matthew 
 xix. 16-30; St. Luke xviii. 18-31). 
 
ΠῚ OF THE GOSPELS 77 
 
 ν 
 
 There are some practical lessons which may 
 profitably close this discussion. 
 
 1. To an age and to men resembling those whom 
 the second evangelist addressed, in being partly 
 material, partly sceptical, appreciating keenly, how- 
 ever, that which is effective, Christ should be 
 preached, with strong, grave, plain, manly, historical 
 simplicity. We should follow St. Mark, as he lifts 
 up his finger and points to a long succession of 
 trophies over human misery and sin; to that 
 glorious compassion which raised those who were 
 fallen upon the field of life ; to the sufferer dying, 
 as one of old said, so lordly ; to the victor at God’s 
 right hand, Whose mighty presence is with His 
 Church, and enables her to fill the earth with the 
 spirit of His words and the continuation of His 
 works. There may be something beyond evidences 
 of Christianity in the self-evidence of the Gospel of 
 Jesus Christ, the Son of God. 
 
 . The second lesson which may be drawn from 
 our survey is a theological one. 
 
 The text, and indeed the whole of St. Mark. 
 shows us what the Gospel is. 
 
 The word Gospel occurs in the New Testament 
 more than seventy times.1 The underlying idea is 
 always glad news, or joyful annunciation. A com- 
 
 ! As verb or substantive. 
 
78 HE LEADINGTOEAS: Ill 
 
 mon view of hearing the Gospel is this. A man 
 has been so unhappy as never to have listened to a 
 faithful preacher up to a certain time. Then first 
 he hears of God’s eternal purpose, of an effectual 
 calling by His Spirit working in due season, of 
 conversion, of assurance, of perseverance. He feels 
 uplifted from the lower earth, and set upon the rock 
 that is higher than man. He cries aloud with joy. 
 He is safe, because he knows that he [5 safe. 
 
 Now let us not be misunderstood. We will not 
 speak lightly of statements, some of which are 
 not only the stay and comfort of loving hearts, 
 but eternally true, while others are only ex- 
 aggerations of blessed and eternal truths. But 
 be they true or be they false, or partly true and 
 partly false or exaggerated, yet, as a matter of fact, 
 they are not the Gospel—not that which the New 
 Testament calls the Gospel. For the New Testa- 
 ment Gospel is this. The glad news that for us 
 sinners, and for our salvation, the Word of God has 
 taken the Manhood into God; taken the body, 
 framed and moulded by the Spirit, to be the meet 
 habitation of the Word; for us come upon earth ; 
 for us lived ; for us wrought miracles ; for us died ; 
 for us broken the prison-bars of the tomb ; for us 
 ascended ; for us sent down the Holy Ghost. 
 
 We might appeal to the opening of the Epistle 
 to the Romans; to the almost formal definition 
 
 in the beginning of the fifteenth chapter of the 
 
ΠΙ OF THE GOSPELS 70 
 
 First Epistle to the Corinthians ;! to the struc- 
 ture and character of the four Gospels. But we 
 need little proof beyond our motto. The word is 
 a favourite with St. Mark. In commenting upon 
 the opening verse Bengel observes that “the degzn- 
 ning of the Gospel is in the Baptist, the Gospe/ 
 in the whole book.” But what Gospel? Simply 
 the events from the Baptism of Jesus to His Death 
 and Ascension. 
 
 Now, if this be the true idea of the Gospel, let us 
 be assured that the Church preaches not this or 
 that fragment of it, but the whole fully and un- 
 ceasingly. By her great days of observance, by 
 the Christian seasons, we have a living, permanent, 
 continuous preaching of the Gospel, as St. Mark 
 understood the word, taken up into the structure 
 and texture of our lives, diffused round the circling 
 year, emphasized by the festivities of home, borne 
 into our hearts with the chiming of the parish 
 church-bells. And this is reinforced by a daily 
 recounting in the creed of those facts which are 
 the Gospel, and by our daily and Eucharistic 
 worship. | 
 
 3. We may learn, supremely and above all, a 
 lesson upon the conception which we are to form of 
 Jesus. 
 
 His figure stands out from this short book. It is 
 throughout the Gospel of Jesus, the Son of God. 
 
 ' Rom, i. 2 s 1 Cor. xv. 1-9. 
 > 3,4 9 
 
80 THE LEADING IDEAS III 
 
 A man must be holy to comprehend the holiness 
 of Jesus. 
 
 Let us suppose the case of a sharp man, who has 
 neither taste nor genius, standing before a great 
 picture; he will point out flaw after flaw in 
 Raphael. Place one who has neither musical appre- 
 ciation, nor modesty to admit it, where he must 
 hear Beethoven. It is an unmeaning noise, which 
 gives him a headache. Even so, the lower the 
 moral and spiritual life may be, the less is Jesus 
 understood and loved. To an easy, soft-mannered, 
 hard-hearted man of the world; to a subtle, bitter, 
 selfish scholar, with the delicate intellectual egotism, 
 and the fatal gift of analysis ἃ outrance, Gethsemane 
 and the cross may be a scandal or a mockery. 
 The Gospel, which seems so poor and pale when 
 we rise from the songs of poets and the reasonings 
 of philosophers, is a test of our spirit. Let some 
 some who have 
 
 ambitious students in philosophy 
 been communing for hours with the immortal 
 masters of history, charmed with the balanced 
 masses and adjusted perspectives of the compo- 
 sition, speak out their mind to-day upon this 
 writing of St. Mark. They will not place it very 
 high upon their list. But let them tur to: it to= 
 morrow, when the end of their toil finds them 
 disappointed men ; when sorrow visits them ; when 
 as they put their hand upon the wall of their room, 
 memory, like a serpent, starts out and strikes them. 
 
Il OF THE GOSPELS 81 
 
 Then they will recognize the infinite strength and 
 infinite compassion of Jesus. Out of their weak- 
 ness and misery, out of their disappointment, they 
 will feel that here they can trust in a nobility that 
 is never marred, and rest that tired heart of theirs 
 upon a love that never fails, in the Gospel of Jesus 
 Christ, the Son of God. 
 
 On the whole, then, in St. Mark we have not 
 so much as in St. Matthew, the point of con- 
 vergence of the prophetic rays in the Messiah, the 
 Son of Abraham and David. Not so much as in 
 St. Luke, the fairest of the children of men, Priest 
 and victim, the teacher of grace and forgiveness. 
 Not so much as in St. John, the Word made Flesh, 
 floating in a robe of heavenly light. It is the 
 Gospel whose emblem is the lion, whose Hero is 
 full of divine love and divine strength. It is the 
 history of Jesus which was addressed to the Romans 
 to free them from the misery of scepticism, from 
 the grinding dominion of iron superhuman force 
 unguided by a loving will. Here, brief as it is, we 
 have, in its essential germs, all the theology of the 
 Church. [lad every other part of the New Testa 
 ment perished, Christendom might have been deve- 
 loped from this. A man’s faith does not consist of 
 the many things which he affects to believe or finds 
 it useful to believe, but of the few things which he 
 really believes, and with which he stands, fronting 
 his own souland eternity. This faith in the Gospel 
 
 G 
 
82 THE LEADING IDER SET. ΠῚ 
 
 of Jesus Christ, the Son of God, is sufficient. Let us 
 hold it fast, and we shall find the power of one of 
 our Lord’s promises which is peculiar to St. Mark. 
 If we are called upon to “handle the serpents” or 
 “to drink the deadly things!” of science and 
 philosophy, we shall lift up the serpent as a 
 standard of victory. The cup of poison shall not 
 reach our heart as it reached the heart.o1 Socrates, 
 when the sun was going down behind the hill tops. 
 “Tt shall not hurt you.” —“ULet“us*hold fase this 
 Gospel in that which tries many who are undis- 
 turbed by speculative doubt—in conscious sinful- 
 ness, in the allurements of lust. Let us cling to 
 it in the din of voices that fill a Church distracted 
 by party-cries ; and ‘“ He who has instructed his 
 Church by the heavenly doctrine of His evangelist 
 St. Mark, will grant that, being not like children 
 carried away by every blast of vain doctrine, we 
 shall be established in the truth of His holy Gospel.” 
 For the Church's summary ‘of the ‘essence ‘of “the 
 second Gospel is that it is a Gospel which gives 
 strength. 
 
 1 St. Mark xvi. 18. [It is not, of course, intended to imply in a 
 
 previous note that the mention of our Lord’s wondering is peculiar 
 to St. Mark. (See Matt. viii. 10; Luke vii. 9.)]. 
 
IV 
 
 tHE LEADING IDEAS: OF SI. LUKE'S 
 GOSPEL 
 
 A 
 FROM THE CIRCUMSTANCES OF HIS LIFE 
 
 ‘** The Son of Man is come to seek and to save that which was lost.” 
 —SrT. LUKE XIX. I0. 
 
 I 
 
 It will be most convenient to begin by considering 
 what we know of the circumstances of St. Luke’s 
 life, certainly, or at least with a high degree of 
 probability. | 
 
 It is practically certain that the third evangelist 
 was a Gentile+ It is abundantly proved that he 
 
 1 The name Λοῦκας, Lucas (contracted from Lucanus), points to 
 a Gentile origin. (It must not be confounded with Λούκιος. Acts 
 ΧΙ], I; Romans xvi. 21, one of St. Paul’s three kinsmen.) St. 
 Paul’s words in one of the Epistles of the Captivity prove that 
 
 Luke was a Gentile. ‘* Aristarchus, Marcus, Jesus which is called 
 Justus, who are from the circumcision.” (of ὄντες ἐκ περιτομῆ5Ξ 
 
 G 2 
 
84 THE LEADING PDAS IV 
 
 was in long and intimate relation with St. Paul,! 
 not only on his missionary voyages, but at other 
 times.2, He was a physician, and had been in 
 close connection of some kind with a distinguished 
 Gentile, by name Theophilus.2 The fact is worthy 
 of note. The Jews “were put in trust with the 
 oracles of God” ;* and through Jews (with the 
 
 Hebrew Christian converts from Judaism.) These three names of 
 one class are followed by three of a different class (z.e. non- Hebrew 
 Christians)—Epaphras, Luke, and Demas. (Colossians iv. 10-15.) 
 
 1 This appears (though of course not exclusively) from the narra- 
 tive of St. Paul’s journey in the Acts. In that book every reader 
 is struck with the first person plural (we) so often repeated. (First 
 in Acts xvi. 10. Cf. the repeated ‘third persons plural, ending 
 with κατέβησαν eis Τρῳάδα, with the abrupt and decisive εὐθέως 
 eLNTHIAUEV, προσκέκληται ἡμᾶς, εὐθυδρομήσαμεν. Acts xvi. 7, 8, 
 with zézd. vv. 10, 11.) Of course it has been szsfected by some 
 critics, who, in the name of plain common-sense, weave theories 
 of superhuman subtilty ; and it is, therefore, equally of course, 
 now a fact acquired by sczence (according to the same critics) that 
 this and other passages presenting the same peculiarity are 
 fragments of a narrative of some other companion of the Apostle, 
 intercalated by St. Luke—and that they, therefore, contain no proof 
 that the evangelist ever made these voyages in person. Ours is 
 certainly the natural view. ‘There is no proof, however, that St. 
 Luke was converted by St. Paul, who never calls him ‘‘his son.” 
 
 > Colossians iv. 14; Philemon 24. It is interesting to observe 
 that the two evangelists, Mark and Luke, are mentioned in the 
 context of both passages (Colossians iv. 14, cf v. 10; Philemon 
 24: ‘* Marcus, Aristarchus, Demas, Lucas,” on which St. 
 Chrysostom quaintly remarks, ‘‘ the last is made first”). See also— 
 ‘fonly Luke is with me. Take Mark, and bring him hither with 
 thee.” 2 Timothy iv, 11. 
 
 3 Λοῦκας 6 ἰατρός. Colossians iv. 143 κράτιστε Θεόφιλε. St. Luke 
 159s] a, CLS ἜΤ: 
 
 4 Romans iii. 2. 
 
IV OF THE GOSPELS 85 
 
 great exception of the author of the third Gospel 
 and of the Acts of the Apostles) they were perhaps 
 all delivered. 
 
 Other circumstances emerge from the darkness 
 with a very high degree of probability. The 
 narrative in the Acts of the Apostles exactly 
 agrees in tone with the ancient tradition that St. 
 Luke belonged originally to Antioch. The author 
 of that work evidently enjoyed peculiar sources of 
 information about the city; and we can feel the 
 slow of a patriotic townsman in the subdued 
 triumph of the tone in which he writes—‘“ the 
 disciples were called Christians first at Antioch.” ! 
 That St. Paul’s apostolic authority, and consum- 
 mate mastery in the magnificent universalism of 
 the Faith, presided over the formation of the third 
 Gospel, and guided its estimate and Leading Ideas 
 of the life and work of Jesus, is not only attested 
 by ancient authority, but is in entire accordance 
 with the language of both writers and with their 
 conceptions of Christ and of Christianity? — 
 
 1 Acts xi. 26. See the whole passage from v. 22 to the close of 
 the chapter. <A reading of Acts xi. 28 is found in Codex D.—#y δὲ 
 πολλή ἀγαλλίασις: συνεστραμμένων δὲ ἡμῶν ἀναστὰς εἷς, K.T.A. 
 (συστρέφειν κεῖο gather together, is in Acts x. 413 xxvii. 13). 
 This reading is adopted by St. Augustine. (De Sevm. Dom. 11. 57.) 
 The widely accepted statement that St. Luke was of Antioch (first 
 ound, probably, in Euseb. 47.2. il. 4), Ewald supposes to have 
 arisen from this reading of Acts xi. 28. (Ewald. Afostelgeschichte, 
 32 σῷ. ; 250 sgq.) 
 
 * It seems singular that the mention of St. Luke by St. Paul in 
 
86 THE LEADING IDEAS IV 
 
 What are we to think of the loug-received 
 supposition that St. Luke was a personal disciple 
 of Jesus? 
 
 That he was so from the beginning of our Lord’s 
 Ministry is absolutely contradicted, not only by 
 other circumstances just mentioned, but by the 
 evangelist’s own language in the forefront of his 
 Gospel. He distinguishes himself modestly and 
 precisely from those “which from the beginning 
 were eye-witnesses.” 1 
 
 Yet unquestionably from early times there was 
 a widespread tradition that St. Luke was a per- 
 sonal follower of Jesus—indeed one of the seventy 
 disciples; and this is indicated by the Gospel 
 appointed for St. Luke the Evangelist’s Day.? 
 
 What if the writer of the third Gospel zas in a 
 limited degree “an eye-witness,” ? but not “from 
 the beginning” *—12.e., in a certain sense a disciple 
 of Jesus, though not one of the original disciples ? 
 
 There is one passage which seems to give con- 
 siderable support to this view. It is the narrative 
 
 2 Timothy iv. 11—evidently for a somewhat prolonged sojourn 
 (σπούδασον πρὸ χειμῶνος ἐλθεῖν. zbid. v. 21)—has been so little 
 associated with ‘‘the books and especially the parchments.” (τὰ 
 βιβλία, μάλιστα Tas meuBpavas. zbzd, v. 13). The passages really 
 seem to point to some sort of literary collaboration between Luke or 
 Mark and the Apostle. But the character of the third Gospel, and 
 the witness of antiquity, prove that if such collaboration existed it 
 was between Luke (not Mark) and Paul. 
 a Dike a2, 2. 4 St. Luke x7 sgg. 
 
 3 αὐτόπται. St. Luke i. 2. 4 ἀπ’ ἀρχῆς αὐτόπται. zb7d, 
 
IV OF THE GOSPELS 87 
 
 of the appearance of the Risen Lord to the two 
 disciples on the road to Emmaus! The whole 
 section is touched with St. Luke’s softest and 
 tenderest pencil. It is characterized throughout 
 by an indescribable sweetness, fulness, familiarity, 
 majesty.2. How is it possible that it could have 
 been written by any but by an eye-witness? The 
 whole company of simple men who at that 
 time followed Jesus could not have supplied an 
 author who would have been at home with the 
 conception of a risen God. If Galilee had had at 
 that time some mute inglorious Shakespeare, even 
 ἡ genius would have been unable to move with 
 freedom in these altitudes of the imagination. 
 Who but a disciple, and a disciple who was pre- 
 sent, could have known so much, not only about 
 Jesus but about the two—how they /¢/¢ as well as 
 how they walked and talked? It may, of course, 
 be suggested that St. Luke here (as, no doubt, 
 upon other occasions) used documents which were 
 
 1 St. Luke xxiv. 13-36. 
 
 * “©The lines on the two disciples going to Emmaus in ‘Con: 
 versation,’ though little more than a paraphrase of the Gospel 
 narrative, convey pleasantly the evangelical idea of the Divine 
 Friend. Cowper says in one of his letters that he had been intimate 
 with a man of fine taste, who had confessed to_him that though he 
 could not subscribe to the truth of Christianity itself, he could never 
 read this passage of St. Luke without being deeply affected by it, 
 and feeling that if the stamp of divinity was impressed upon any- 
 thing in the Scriptures, it was upon that passage.”—Cow fer, by 
 Goldwin Smith, in Macmillan’s A/ev of Letters, p. 54. 
 
88 THE LEADING ΘΙ IV 
 
 supplied to him for his work—and the suggestion 
 cannot be considered as in itself unreasonable. 
 But there are two points which deserve considera- 
 tion. (1) There is something “remarkable in the 
 evangelist’s mention of the name of one of the 
 disciples—“ the one of them, whose name was 
 Why is the other not directly named ? 
 It is quite of a piece with the lofty and tender 
 reserve of St. John, who so often speaks of himself 
 allusively! (2) One of the two disciples on the 
 road to Emmaus has a Greek name.2 ‘This lends 
 
 ) 
 
 Cleopas.’ 
 
 some additional probability to his companion being 
 of the same origin.? 
 
 2] St. a) Obit xii. (22 Sox vil, Το; sax: 27 5 τ 25 AG exe 20. 
 It would appear as if this were a principle common to a// the 
 evangelists. Contrast St. Matthew’s studiously reserved account of 
 his call (St. Matthew ix. 9-14) with St. Mark ii. 15 sgg. ; St Luke 
 v. 29 sgg. St. Mark seems to indicate himself in St. Mark xv. 53 
 (an incident psychologically quite on the same line with the trait of 
 St. Mark’s character in Acts xv. 37). 
 
 * Κλεύπας is contracted from KAeématpos. The Cleopas in St. 
 Luke’s Gospel is erroneously identified in the margin A.V. with the 
 ‘*Cleophas” of St. John xix. 25. The latter should be given as 
 Clopas, which is one transliteration of the Aramaic name NBN : 
 of which ’AAgaios is another. See Mill. A/ythical Interpretation o 
 the Gospels, 228, 229. Bretschn. A/an. N.T. sad v. 
 
 3 We may associate the presence of these disciples with the 
 “Ἑλληνές τινες (St. John xii, 20). It may be added that those who 
 take pleasure in the thought of connecting St. Luke in some way 
 with the authorship of the Epistle to the Hebrews—a connection of 
 which there are numerous indications—will love to trace its mar- 
 vellous hermeneutics to the great Interpreter. (διερμήνευσεν αὐτοῖς ἐν 
 π. τ. γραφαῖς τὰ περὶ. αὐτοῦ. St. Luke xxiv. 27.) 
 
IV OF THE GOSPELS 89 
 
 II 
 
 What, then, to a man like St. Luke would be 
 the great Leading Idea of a narrative of the Life 
 of Jesus—suggested by the circumstances of his 
 own life? Surely it would be the following. 
 
 Christ rose in the midst of a people the “ most 
 strikingly individualized”? amongst the nations of 
 the earth—a people narrow in their conception of 
 humanity, and intensely bigoted in the ritual of 
 their creed. Yet (except in unessential particulars) 
 little about Him spoke of one race or of one time. 
 This man of an 7xdtvidualized race presents the 
 type and model of a wxzversalized humanity. 
 
 It is not very easy for us to place ourselves 
 adequately in the position to estimate this. It has 
 become a facile affectation to talk of the brother- 
 hood of Man. Our large opportunities of travel- 
 ling, and the tendency of modern education, which 
 make it (as Arnold said) only “less disgraceful 
 to be ignorant of foreign literature than of our 
 own,” contribute powerfully to this. Only those 
 who are already old-can now remember the days 
 when steamboats were few and small, and, except 
 in England, railways did not exist. When the 
 boyish traveller crossed the narrow sea to Calais, 
 even a Frenchman seemed to him a being of almost 
 a different nature. He would, perhaps, have been 
 
go THE LFADING SVELAS ιν 
 
 a little perplexed to be told that the Frenchman 
 was a fellow-man and a fellow-Christian. 
 
 But, in the case of our Lord, there was a man 
 apparently of low position and of narrow training. 
 He had never travelled in foreign lands, or been 
 rocked upon the great sea. He was of Jewish 
 blood and antecedents, possibly with certain out- 
 ward Jewish characteristics; certainly of Jewish 
 training and surroundings.! Yet He loves, pities, 
 honours, man as man. He can, indeed, feel indig- 
 nation, generally an indignation interfused with 
 crief. Of contempt He scarcely seems capable ; 
 unless we are to except those few occasions when 
 men seem to have allowed their God-given en- 
 dowments to sink to the level of the mere animal 
 creation—of dog or swine, of viper or fox.2 He 
 is pitiful and pure—pitiful in proportion to His 
 purity. And hence that ear, so exquisitely sensi- 
 tive to the discords of sin, is the first that ever 
 heard the one faint pulse which yet kept time and 
 tune in the harlot’s passionate heart. At times He 
 looks right over all seas and distances. He knows 
 that His voice is of infinite volume, and that He 
 can throw it where He will. He speaks with 
 divine, impartial pity to all sinners and sorrowers. 
 And in the days when He is to be absent, the 
 
 1 Certain traits of accent or of appearance may have led to the 
 question of the woman of Samaria—‘‘ how is it that thou, being @ 
 Tew ?” (St. John iv.:9.) 
 
 2 St. Matthew vii. 6; xii. 34. St. Luke xiii. 32. 
 
IV OF THE GOSPELS ΟἹ 
 
 message of a universal love and pity is to be 
 carried into all lands at all costs—‘* both in Jeru- 
 salem, and in all Judza and Samaria, and unto the 
 uttermost parts of the earth.” ἢ 
 
 This view of the character and work of Jesus was 
 naturally attractive to a man of St. Luke’s antece- 
 dents. His Leading Idea of our Lord was natur- 
 ally that of the universal Saviour. From memoirs 
 in the possession of original eye-witnesses, their 
 friends and families ; from living traditions of living 
 men and women ; from the teaching and personal 
 influence of St. Paul ; as we think in the highest 
 degree probable from his own personal recollection, 
 the third evangelist, under the guidance of the 
 Spirit of Christ, described the Lord Jesus as 
 such a man would love to contemplate the Head 
 of our common humanity. In His cradle, in His 
 miracles, in His words, in His sufferings, in His 
 cross, in His glory, He was the light of the world, 
 the light of the Gentiles. That which He said of a 
 fallen son of Abraham is equally true of a fallen 
 race. ‘The Son of Man is come to seek and to 
 save that which was lost.’” The Gospel according 
 to St. Luke is in its Leading Idea the Gospel of 
 fallen humanity. 
 
 St. Luke was not only “ capable of forming such 
 an idea’’—he was actually possessed by it. He 
 knew of Athens, its agora, its great sects of philo- 
 
 1 Acts i. 8, 
 
92 THE LEADING ον, ς; IV 
 
 sophers, its peculiar institutions! He reports St. 
 Paul’s lofty ethnological teaching upon the unity 
 of the human race. He understands from his 
 master the influence of climate and geographical 
 position upon the destinies of race. The crises of 
 national development, and the boundaries shaped 
 out by the course of events, supply him with the 
 keys to human history.2 He was fitted by all the 
 conditions of his position and modes of thought to 
 perceive that the mission of Jesus was a universal 
 call, with two necessary correlatives—universally 
 impending judgment, and the universally intelli- 
 gible witness of a Divine Being manifested in a 
 human life and death? 
 
 This Gentile evangelist, possibly writing his 
 Gospel from Rome, the capital of the Gentile 
 world, and impressed with the rejection of the 
 Jews, brings before us the Gospel as the Gospel of 
 humanity, the Saviour as the Saviour of the world. 
 “It forms,” says Schenkel, “the Gentile-Christian 
 antithesis to the Jewish Christian thesis in the 
 evangelical history, and it aims at giving Christi- 
 anity an universal significance.” “ According to the 
 preface, it is a composition intended to confirm 
 
 He Cts XV 26. 
 
 > δρίσας προτεταγμένους καιροὺς καὶ τὰς ὀροθεσίας τῆς κατοικίας 
 
 avt@y. Acts xvii. 26. 
 ἢ 6 Θεὸς τὰ viv παραγγέλλει τοῖς ἀνθρώποις πᾶσιν, πανταχοῦ 
 
 5 “ v ε ΄ > ¢ / / \ 3 / if 
 UETAVOLELY... ἔστησεν ἡμέραν ev 7) μέλλει κρίνειν τὴν οἰκουμένην-. πίστιν 
 
 παρασχὼν πᾶσιν, ἀναστήσας αὐτὺν ἐκ νέκρῶν. Acts xvii. 30, 31. 
 
ιν OF THE GOSPELS 93 
 
 the faith of a distinguished Gentile catechumen in 
 evangelical truth.” Born in a stable, under the 
 Roman Emperor, He who was conceived by the 
 Holy Ghost and born of the Virgin Mary is the 
 Saviour of all men. His genealogy is brought up 
 to Adam, the head of our humanity, not to 
 Abraham, the progenitor of the Jewish people. 
 While St. Matthew speaks chiefly of the Twelve as 
 representatives of the twelve tribes, St. Luke lays 
 more stress upon the sending of the Seventy, that 
 number being the symbol of the nations under the 
 theocracy.2. The great episode of the so-called 
 “Journey Report” * mentions a journey through 
 Samaria to Juda and Jerusalem. We may note 
 in it tenderness to the Samaritans, in refusing to 
 bring down fire from heaven, and in choosing the 
 Samaritan as the embodiment of charity in that 
 story” whose beauty has never been exceeded but by 
 another, “of which Jesus is not the narrator but the 
 subject.” We may also observe that breathing of 
 deathless hope over Tyre and Sidon—“ if the mighty 
 works had been done in Tyre and Sidon, which 
 have been done in you, they had a great while ago 
 repented.”° And, above all, the parables of the 
 ‘Lost Sheep and the Prodigal Son, which touch 
 upon the exile and the return of God’s self- 
 
 1 St Luke iii. 38. 2 Cf. St. Luke ix. 1, 6; x. 1, 20, 
 3 Tbid. ix. 51; xvili. 30. 4 Jbid. ix. 51, 56. 
 δ δία, χ. 30, 37. δ᾽ γῤέα. ver. 13. 
 
94  LHE LEADING JOEAS IV 
 
 banished children with such tender and tearful 
 love.! 
 
 As a natural consequence of this, one of the 
 great Leading Ideas of St. Luke’s Gospel is also 
 the Leading Idea of St. Paul; which, therefore, he 
 did not develop from any other source than the 
 lite and words of *Christ. “That«Meadine ΠΕΡ 
 is forgiveness, grace—‘ not grace from works, but 
 works from grace.” 
 
 This is throughout a fundamental conception of 
 St. Luke in those parts which are peculiar to him. 
 All is Christ’s gift. So is it with the lower blessing 
 ofhealing. ‘“ On many that were blind He destowed 
 
 1 Tt is interesting to trace some of the apparently minute modifica- 
 tions in the language of a Gospel to its source in a Leading Idea. 
 (1) In the parable from nature of the nearing summer, the two 
 other synoptics have—‘‘learn a parable of the /g-tree”—(St, 
 Matthew xxvi. 36; St. Mark xiii. 28). But St. Luke from other 
 sources of information adds, ‘‘the fig-tree ad all the trees.” (St. 
 Luke xxi. 29.) There was some influence which warned him that 
 the addition might be needed for readers in other regions who do 
 not know what the nature of the fig-tree is. (2) In St. Matthew 
 we read of 7 βασιλεία τῶν οὐρανῶν about thirty-two times ; in St. 
 Luke this never occurs, but ἡ βασιλεία τοῦ Θεοῦ thirty-three times. 
 We may conjecture that there was some fear of encouraging a 
 material and local view. Yet οὐρανός itself is a very favourite word 
 of St. Luke’s. The question became one of transcendent import- 
 ance for the Jesuit missionaries in China in the last century. (3) 
 It has from an early period been remarked that there is an instruc- 
 tive reason which holds back St. Luke (the evangelist of the Gentiles) 
 from employing in the narrative of the Transfiguration the word 
 which might suggest the metamorphoses of heathen deities. (Cf 
 μετεμορφώθη, St. Matthew xvii. 2; St. Mark ix. 2, with ἐγένετο 
 τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον, K.T.A. St. Luke ix. 29.) 
 
IV OF THE GOSPELS 95 
 
 sight.”1_ So much more is it with the higher gift 
 of pardon and peace. Does not this apply to the 
 story of the sinful woman who anointed the feet of 
 Jesus ; to the parables of the love of God the Son 
 in seeking the lost, and of God the Father in going 
 to meet the prodigal, when he is yet a great way 
 off ?2 Consider, again, the parable of the Pharisee 
 and Publican,* probably not recorded by St. 
 Matthew, because “e might be supposed to be the 
 Publican from whom it was drawn. In an age 
 which must have outrageous excitement, people 
 run after the converted prize-fighter, or to hear the 
 life babbled out in a sermon, of some poor sinner 
 with the rouge scarcely washed from her faded face. 
 So was it not with St. Augustine in his Coz/fesszons, 
 where the mother of his lost Adeodatus passes into 
 the silence, veiled and tearful, a shadow without a 
 name. So was it not with Apostles. The same 
 thought appears in section after section. We shall 
 at once remember Zaccheus, to whose home salva- 
 tion comes,.for the Son of Man came to seek. and 
 to save that which was lost ; the look that recalled 
 Peter to himself; the word from the cross, pre- 
 served by St. Luke alone—“ Father, forgive them, 
 for they know not what they do ;” that other word 
 to the dying thief, who believed that in the pierced 
 
 1 So the R.V. well translates ἐχαρίσατο βλέπειν. St. Luke 
 vii. 21. 
 2 St. Luke vii. 36 syg. ; xv. 5. Jbid. xviii. 10 sgq. 
 
96 THE LEADING ΤΣ IV 
 
 hands lay the keys of death and hell—‘ to-day 
 
 ) 
 
 shalt thou be with me in Paradise ;~ the com- 
 
 mission that “repentance and remission of sins 
 should be preached in His name among all nations, 
 beginning at Jerusalem.”? 
 
 This Gospel, whose key-note and leading idea is 
 forgiveness ; which has, as its own peculiar treasures, 
 the forgiveness of the fallen woman, of the publican, 
 of the crucifiers, of the dying thief, of a world if 
 that world will receive it ; comes well from the 
 Gentile evangelist, the friend of St. Paul the great 
 doctor of grace, who wrote his Gospel under St. 
 Paul’s guidance? and encouragement. There are 
 
 2 St luke xix Ὁ. ΤῸ xxi, 01; Kill 21. 1): ττῖν 7 
 
 2 Let us here draw attention to some important traces of Pauline 
 thought and language in the third Gospel. 
 
 (z) One of the most interesting passages in the New Testament is 
 the account of the institution of the Holy Communion, in the 11th 
 chapter of Ist Corinthians. It contains the earliest record of the 
 Eucharist, the earliest written words of our Lord. We find a 
 remarkable coincidence with this in St. Luke’s narrative, more 
 especially in one point. St. Matthew and St. Mark say of the 
 bread, εὐλογήσας ; of the cup, εὐχαριστήσας. St. Luke alone says 
 of the bread, εὐχαριστήσας, and in this he coincides with St. Paul.? 
 
 (6) Few words are more familiar to all students than χάρις and 
 πίστις. Χάρις occurs about 146 times in the New Testament, only 
 on 21 occasions outside St. Paul’s and St. Luke’s writings ; πίστις is 
 ound in some 243 places, about 53 times outside St. Paul and St. 
 Luke. 
 
 1 St. Matthew xxvi. 26, 27, λαβὼν τὸν ἄρτον, Kal εὐλογήσας... 
 λαβὼν ποτήριον Kal εὐχαριστήσας. So St. Mark xiv. 22, 23. But 
 in St. Luke xxii. 19, 20, λαβὼν ἄρτον εὐχαριστήσας, K.TA. Cf. 
 
 1 Corinthians xi. 24, εὐχαριστήσας ἔκλασεν. 
 
IV OF THE GOSPELS 97 
 
 two great sub-sections of this Leading Idea of the 
 Gentile Gospel which remain to be indicated. 
 
 (a) The rejection of the Jews and the fall of 
 Jerusalem form the antithesis to this call of the 
 Gentiles. Yet, abused as it may have been by 
 fanaticism, the hope of the restoration of Israel is 
 in accordance with Scripture. Jerusalem is dear to 
 every man of the race of Israel. The celebrated 
 writer who is accused by his enemies of metaphysical 
 elitter, of exaggerated tinsel and affected antithesis, 
 becomes serious when he speaks of her. His de- 
 scription of Jerusalem is drawn with the pencil of a 
 genuine enthusiasm. We feel that the anticipation 
 of prophecy elevates his style when he rejoices in 
 the fact that the terraced gardens are again ascend- 
 ing the hills of Jerusalem ; that “ the true children 
 of the land, the vine and the olive,” are again ex- 
 ulting in their native soil! The thought of Israel’s 
 restoration is in the words, preserved by St. Luke— 
 “they shall be led away captive into all nations ; 
 
 (c) All readers of St. Paul’s Epistles must have been arrested by 
 the contrast drawn in Romans ν. and 1 Corinthians xv. between the 
 first man, who is from the earth, of dust, and the Second Man, whose 
 origin is from heaven.* Is not the germ of this great thought in the 
 last clause of the genealogy in St. Luke—‘‘ which was the son of 
 Adam, which was the son of God”? (St. Luke iii. 38). 
 
 1 Lord Beaconsfield’s Zancred. 
 
 ἄνθρωπος ἐξ οὐρανοῦ. See Tischendorf and Reiche, Comm. Crit. 1 
 Corinthians xv. 47. 
 H 
 
98 THE LEADING TDEAS IV 
 
 and Jerusalem shall be trodden down of the Gentiles 
 until the times of the Gentiles be fulfilled.” 1 
 
 St. Paul’s magnificent prophecy is but the ex- 
 pansion of these divine words. , 
 
 (4) A second subsection of this great chapter of 
 St. Luke’s Leading Idea of his Gospel as the Gentile 
 Gospel is the prominence assigned to prayer in it. 
 In the classics, the Greek and Roman writers are 
 seldom quite serious in their treatment of prayer. 
 The “ psalmist of Eleusis”’? gives an account of the 
 origin of its mysteries in lines intended to be used 
 in devotion, which are splendid with the colouring 
 of Homer, but can never have expressed a sigh or 
 accompanied a tear. For anything like a real 
 liturgy we must pass from Greece and Rome to 
 Egypt. But the Jews had an unapproachable 
 prayer-book in the Psalter, with its sweet yet 
 awful conception of the intercourse of the spirit of 
 man with the Spirit of God. 4 
 
 An enforcement of the example and of the duty 
 of prayer would, consequently, be within the scope 
 of this Leading Idea of the Gentile Evangelist. Of 
 the praying Christ Himself in St. Luke, we shall 
 St, uke xx 24. 
 Romans xi. 11-29 (especially v. 25). 
 Mr. Grote’s expression for the author of the hymn εἰς Anuntpar. 
 see especially. Ps: xxviil ὃ, xxx δ, ἜΧΕΙΝ ὁ. lhe popular 
 Greek notion of prayer in the third century before Christ presents a 
 
 strange contrast as drawn from the life in the newly found Mimes of 
 
 Herondas. IV. pp. 14-18 (espec. lines 79-95’. Rutherford’s Edit. 
 Ὁ. St. Moker Vill ele χα 76. 
 
 1 
 2 
 3 
 4 
 
IV OF THE GOSPELS 99 
 
 have to speak in another place. Twice the Saviour, 
 in St. Luke, specially urges His followers to prayer. 
 Three parables—one among the simplest and home- 
 liest of all ;1 another summing up the whole widowed 
 life of the Church in her life of prayer ; 3 a third more 
 nearly than any other approaching to the caustic 
 sarcasm of a divine irony 3—are found in this Gospel 
 alone. 
 
 ΠῚ 
 
 We may draw two lessons from this part of our 
 subject. 
 
 1. The first is that St. Luke’s Leading Idea of 
 Christ as the Saviour of universal humanity is the 
 very life of the hope without which missionary 
 work must die out of the world. 
 
 The unvarnished history told by some honest 
 
 ' The parable of the friend who goes to borrow three loaves, St. 
 Luke xi. 5-14. Additional emphasis is lent to the parable by the 
 place in which it occurs, just after the close of the Saviour’s solemn 
 prayer, and by His giving the Lord’s Prayer in answer to the re- 
 quest, ‘‘ Lord, teach us to pray.” (St. Luke xi. 11). ᾿ 
 
 2 St. Luke xviii. 1-9. 
 
 3 St. Luke xviii. 9-15, 5 Φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα 
 προσηύχετο (v. 11. We are not to connect πρὸς ἑαυτόν with 
 σταθείς (which, as Meyer shows, would have required καθ᾽ ἑαυτόν), 
 but with προσηύχετο -- ‘‘he prayed these things with” (almost 0, or 
 at least towards) ‘‘ himself.” ‘‘ Prayed these things,” but what things ? 
 Not one word, one sigh, one thought of prayer. It was glorification 
 addressed to self, not prayer addressed to God. The two parables 
 (xviii. I-15) are an instance of the balance by contrast in which St. 
 Luke so much delights in every part of his work ; xviii. i. 9, hoz 
 pray ; xviii. 9-15, how of to pray. 
 
 H 2 
 
100 THE LEADING IDEAS IV 
 
 traveller has often more power to awaken us to a 
 sense of our duty towards the heathen than mis- 
 sionary sermons—nay, than the appeals of mission- 
 aries themselves. 
 
 The hatred, cruelty, drunkenness, lust, prevalent 
 in some tribes ; the very food with its stench of 
 death; the boat-loads of stupefied wretches 
 carried down the Congo to be eaten, shame us into 
 thought. Human nature seems to be outraged in 
 its majesty, and cries—“do something to raise 
 these abject creatures.” 
 
 What that something is to be we learn supremely 
 from the third Gospel \ The needle of the human 
 heart trembles towards the ideal made real in 
 Jesus. This gives manhood to man, and makes the 
 woman feel that she is a woman. Conscience and 
 pity awaken to the simple presentation of the like- 
 ness of the Son of Man. As His work is brought 
 home the soul springs forward and hails the light 
 of duty, as the bird upon the hill-side, when the 
 sunshine begins to scatter the frost-mist, claps his 
 wing, and salutes the light with a cry of gladness. 
 The splendid motto of successful missionary work 
 is in St. Luke’s verse, quivering and radiant with 
 the sunshine of the victory of heaven. ‘There was 
 great joy in that city.’! The universal Saviour of 
 St. Luke’s Leading Idea is fitted for every human 
 heart. 
 
 1 Acts viii. 8. 
 
IV OF THE GOSPELS ΙΟΙ 
 
 2. For the same reason the Jesus of St. Luke’s 
 delineation is fitted to raise up and renovate those 
 who are called “ failures” among ourselves. 
 
 Many people know some young soul once bright 
 and elastic, who went down in the morning singing 
 to the battle of life, as if destined to become a 
 leader in the army. In the noontide he stands 
 before them cowed and helpless. He is now like a 
 broken blade in the battle, or a shivered lamp in 
 the sanctuary. “I seemed so strong and likely,” 
 he tells you. “But you see what I am.’ Then 
 with a tear or with a sneer—or with both simul- 
 taneously—‘I am one. of ‘Bishop  Butler’s 
 favourites’;1 1 am a Failure!” | 
 
 From time to time the Jesus of whom St. Luke 
 tells us manifests Himself to such as these. This 
 Jesus of every man, and therefore of each man, 
 seeks before He saves, seeks first and saves after- 
 wards—this tender Jesus, with the tears of the 
 sinful woman raining down upon His feet; this 
 pathetic Jesus? who suffered on earth, and suffers 
 along the ages, Whose pity is so wonderful and so 
 creative. Is it not actually a Leading Idea of St. 
 Luke’s Gospel that there need. necessarily be no 
 final failures—for out of the failures of earth are 
 wrought the successes of heaven? “The Son of 
 Man came to seek and save that which is lost.” 
 
 * Bishop Butler, Analogy. Part I., chap. ii., ad fin, 
 2 εἰ παθητὸς ὁ Χριστός. Acts xxvi. 23 ( passibilis), 
 
IV 
 
 THE VLEADING IDEAS OF Sf LUKE S 
 GOSPEL 
 
 B 
 FROM HIS SPECIAL TRAINING 
 ‘“Luke, the beloved physician.” —CoOLOSSIANS IV. 14. 
 
 ST. LUKE was a physician. It was from the first 
 subtly remarked that his professional bias might 
 be inferred from the whole tone in which he speaks 
 of medical practitioners as contrasted with St. 
 Mark. In the case of the woman with the issue of 
 blood the third evangelist’ records, andeed, tthe 
 failure of all treatment. But he also hints that 
 she belonged to the class of patients who, if poor, 
 necessarily incur a ruinous expenditure, while they 
 are fatally bound to disappointment from the want 
 of the necessary conditions for successful treatment. 
 St. Mark’s language is fuller, and not without a 
 touch of something of almost melancholy bitterness 
 
IV THE LEADING IDEAS, ETC. 103 
 
 —a suppressed pathos almost passing into censure. 
 He tells with a sigh which we can all but hear 
 the concentrated experience of the sick of all ages 
 —not only the expense of treatment and the failure 
 to cure, but the hopeless and _heart-breaking 
 diversity of opinion, the cruel suffering, the actual 
 injury done by tentative remedies.! The passage 
 in the third Gospel (even in its unaltered form) is 
 evidently consistent, that in the second Gospel, as 
 evidently inconsistent with a physician’s instinctive 
 estimate of his own profession. 
 
 We proceed to inquire what bearing St. Luke’s 
 
 special training has upon the Leading Ideas of his 
 Gospel. 
 
 1. It has a adrect bearing upon them. Not less 
 than five special miracles of healing are peculiar to 
 
 1 ἥτις ἰατροῖς προσαναλώσασα ὕλον τὸν βίον αὐτὴς οὐκ ἴσχυσεν ὑπ᾽ 
 οὐδενὸς θεραπευθῆναι. St. Luke viii. 43; the οὐκ ἴσχυσεν is surely 
 much more emphatic than ‘‘could not be healed” of our two ver- 
 sions. It indicates the lack of vital energy in the patient. (The 
 words from ἰατροὺς to αὐτῆς, both included, are omitted by two 
 uncials A.D, With this reading the thought would simply be that 
 ‘‘the woman was one of the class of patients whose case, from its 
 intrinsic conditions, did not admit of successful treatment.”) -Con- 
 trast St. Mark’s language—oAAd παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ 
 δαπανήσασα τὰ παρ᾽ αὐτῆς πάντα καὶ μηδὲν ὠφεληθεῖσα ἀλλὰ μᾶλλον 
 εἰς τὸ χεῖρον ἐλθοῦσα. - St. Mark v. 26. 
 
rode ae THE LEADING IDEAS IV 
 
 St. Luke.t The last of these is worthy of special 
 notice. The /atest miracle of healing in the long 
 series of the Good Physician’s acts of benevolence 
 is surely suitable to the physician’s Gospel.” 
 
 St. Luke, as a physician, belonged to the “ let- 
 tered’ class” of the Roman Empire. In~Imperial 
 Rome there was a higher college of medical 
 studies, with examinations and exercises for de- 
 grees in which success was by no means assured to 
 the candidate. No doubt the physician was not 
 necessarily a gentleman of his day by birth at 
 least. An intelligent slave sometimes won his 
 emancipation and became a freedman for the 
 purpose of pursuing his medical studies.° 
 
 1 (1) The raising of the widow of Nain’s son—St. Luke vii. 11-17. 
 (2) The restoration of the woman which had a spirit of infirmity 
 eighteen years—xili. 10-17. (3) The cure of the man with the 
 dropsy, xiv. 1-6. (4) The cleansing of the ten lepers—xvili. 10-20. 
 (5) The healing of the High Priest’s servant, whose ear was cut off— 
 XX. 50, 51. Ewald (fzst. of /srael, vi. 221, 222, English transla- 
 tion) contains some interesting remarks upon the whole subject of 
 our Lord’s miraculous cures. 
 
 + St, “ke Xai 50, 51. 
 
 3 It has been observed that contracted names (like Zucas from 
 Lucanus) were common among slaves. In an example of discussion 
 of fact, after the plaintiff’s contention, Figulus argues—‘‘ servésse 
 eum Pisauri dominzs duobus, medicinam factitdsse ; manumissum 
 alienze se familize immiscuisse, ac rogantem eis serviret, emptum.” 
 (ME QuintTib:. ἐγ: Ογαΐ;, τὰ τ 6. πο πὸ Oa κατ. 
 Spalding.) The commentator’s assertion in a subsequent volume 
 that ‘‘medicus” means szzgeon exclusively, is refuted by many 
 passages in Quintilian, where the ‘‘ medicus”’ gives prescriptions and 
 draughts, especially by a poisoning case. (/ézd. vii. ii. 17.) It has 
 been remarked that there was a considerable medical school at 
 
IV OF THE GOSPELS 105 
 
 Thus one Leading Idea of the third Gospel is 
 the reality of the healings effected by Jesus, their 
 objective character as facts which actually oc- 
 curred within the confines of history. This reality is 
 attested to us by their capacity for being recorded 
 in the terms of the medical science of the day. 
 
 There is another point which may most suitably 
 be mentioned here. There are, probably, not very 
 many persons imbued with the modern spirit, for 
 whom the chief difficulty in the Gospels is not the 
 recognition of demoniacal possession by the evan- 
 gelists, and (if they have not misapprehended His 
 teaching) by our Lord Himself. It seems to be 
 very widely assumed that not only lunacy and 
 suicidal mania, but convulsive and epileptiform 
 seizures are confounded with possession. It is 
 therefore important to notice that the distinction 
 between these two classes of affections is quite 
 clearly indicated by St. Luke.' In this respect, the 
 Gospel of the physician gives us important help.’ 
 
 2. To the training of St. Luke’s professional life 
 developing natural aptitude we may trace, in some 
 Colossz. St. Paul’s special mention of St. Luke as a physician 
 with deep personal affection may not have been without reference to 
 this fact. Christianity from the very first, for reasons deeply 
 connected with its whole dogmatic and ethical teaching, brought the 
 medical profession into prominence, and the Apostle desires to make 
 it honourable. (See Bishop Wordsworth, 4. 7°. vol. ii. 331.) 
 
 1 ἰαθῆναι ἀπὸ τῶν νόσων--ἐνοχλούμενοι ἀπὸ πνευιιάτων. St. Luke 
 
 vi. 17, 18. 
 > See Note B at the end of this Discussion 
 
106 THE LEADING IPEAS IV 
 
 measure a second and very important Leading 
 Idea of the third Gospel. 
 
 Early in that Gospel, we read of the devout 
 Simeon saying, with the Holy Spirit upon him, to 
 the Blessed Mother, that her wondrous “ Child was 
 set for the fall and rising up of many in Israel ; 
 and for a sign ever being spoken against ; that 
 thoughts out of many hearts may be revealed.’ ἢ 
 The revelation of human character by Christ, 
 Christ as the touchstone of the human soul, is a 
 second great Leading Idea of St. Luke’s Gospel— 
 and might almost stand as its summary from one 
 point of view—and this characteristic is more 
 closely connected with St. Luke’s special training 
 than might at first appear. 
 
 The physician is, perforce, something of a 
 psychologist, and the physician of considerable 
 practice has opportunities of exercising himself in 
 the study of human nature probably accorded to 
 no other man.  Psychologizing may have peculiar 
 dangers for natures of an introspective tendency. 
 The psychological scoundrel occasionally admires 
 himself as an interesting phenomenon ; it is some- 
 thing to be a singular scoundrel. _ Much more fre- 
 quently the student of self congratulates himself 
 
 upon the acuteness of some piece of self-discovery, 
 
 1 ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλυγισμοί. St. 
 Luke ii. 35. διαλογίζεσθαι, διαλογισμός, are truly Lucanzan words 
 see Bruder Concordant, s.v.). Thoughts too vague for present 
 utterance are ripened, and man is revealed to himself, by Christ. 
 
IV OF THE GOSPELS 107 
 
 when he should be amending a weakness or sighing 
 overasin. But the physician has an ample field 
 in his observation of others. He comes to make a 
 diagnosis of our malady; he goes away perhaps, 
 with a more thorough diagnosis of our character. 
 If we were called upon to take part in a process of 
 canonization, we might find a more satisfactory 
 witness in the doctor than in the confessor tc the 
 true spirituality of a man’s soul. He knows in 
 his minute and lengthened observations whether 
 the sick man possesses patience, resignation, faith. 
 The physician may not bea religious man. He may 
 be a speculative unbeliever. Yet his ear is quick 
 and his eye sharp. He knows whether the fect of 
 Jesus have stood by the bedside, whether His voice 
 has whispered low and sweet over the darkening 
 waves— it is I: be not afraid.” Thus in St. Luke’s 
 Gospel we have delineations of human character as 
 revealed by the presence of Christ. The Gospel of 
 the physician is also the Gospel of the psychologist.' 
 1 The same divine underlying principle is often so to speak trans- 
 lated into the languages of different tracts of thought by different 
 Leading Ideas in two or more evangelists. There were deep and 
 divine reasons why the Risen Saviour was not to run the risk of 
 being seen by any miscellaneous crowd. St. Mark tells us this of the 
 walk to Emmaus in ἀξ way—‘‘ He was manifested ἐν ἑτέρᾳ μορφῇ. 
 (St. Mark xvi. 12.) But St. Luke gives us the fx/erna/ and pyschologt- 
 cal reason—‘‘ their eyes were holden ”’—and the cause of this (ὦ ἀνόητοι 
 καὶ βραδεῖς TH καρδία τοῦ πιστεύειν κιτιλ. (St. Luke xxiv. 16-25.) 
 Note also the preservation by one evangelist alone of the profoundly 
 
 significant καθ᾽ ἡμέραν, so important in the formation of character. 
 5 Bae Be 
 
108 THE LEADING [DEAS IV 
 
 (a) We need but remind ourselves of such single 
 characters as Herod and Pilate ;1 as the covetous 
 man who wishes to make Christ an arbitrator: as 
 Zaccheus.? 
 
 But St. Luke specially aimed*at groups, or at 
 least, pairs of contrasted characters ?—at showing 
 us how the thoughts of their hearts are revealed as 
 if by an electric light at some crisis-moment sud- 
 denly thrown by the Master of their being upon 
 each twig and fibre of the tree of the inner life. 
 Like the other evangelists, indeed, he seldom 
 ventures to tell in so many words the principles 
 which lay at the root of our Lord’s treatment of 
 each case. We are left to discover that for our- 
 selves. And the very diversity of the treatment is 
 a key to our understanding of the character. A 
 remarkable instance is found in the three types of 
 different natures and conditions of men thrown 
 together by St. Luke alone.* The two first, indeed 
 are known to us from St. Matthew.® But the 
 
 1 St. Luke xxiii. 9, cf ix. 9. (The writer ventures to refer to a 
 sermon upon the character of Herod Antipas, in 7he Great Questiox 
 (2nd edit., Kegan Pauland Trench, pp. 171-187.) For the remarkable 
 indication of Peter’s character in St. Luke v. 8, see /’astor Pastorum. 
 pp: 201. 202. ΘΙ κὸ xg, τῇ: xe at TO: 
 
 * The most wonderful of these is Barabbas and Jesus; what is 
 said of the first, and left unsaid of the second, with the tremendous 
 voluntariness of the Jews in their persistent choice. (ὅν ἠτοῦντο--- 
 τῷ θελήματι αὐτῶν (St. Luke xxiii. 25). 4 St. Luke ix. 57-62. 
 
 ° St. Matthew viii. 18-23. To this part of the subject perhaps 
 belongs the sacred and subtle z7oxzy of certain parts of our Lord’s 
 teaching. We have already noticed St. Luke xviii. 11. Again St 
 
IV OF THE. GOSPELS TO9 
 
 addition of the third makes the purpose more 
 emphatic. The first was willing, too willing per- 
 haps. Probably his position as scribe, student and 
 thinker, made a wandering life too cruel a trial for 
 him. Possibly he could render better service 
 among his books and natural companions. At all 
 events, Christ reins back the willing: He drives the 
 spur into the unwilling. For the soul’s life of the 
 two last, they must nerve themselves as if to pass 
 through an agony of death. Indeed, it would 
 seem as if one Leading Idea of St. Luke were to 
 correct the most popular and prevalent fallacy of 
 our own days—the heresy of salvation by emotion, 
 the belief that a religion of sudden transport and 
 sonorous afhrmation is the only religion that saves. 
 The Saviour, whom St. Luke delineates, loved 
 to awaken neither exaggerated profession nor 
 hasty resolution. How could He—He _ whose 
 resolution had an eternity behind it, and whose 
 work, therefore, had an eternity before it? Of 
 Him it is supremely true, that 
 **God approves 
 
 The depth and not the transport of the soul, 
 A fervent not ungovernable love.” ! 
 
 Luke xi. 36, 37. St. Luke’s unfailing psychological insight taught 
 him that the lawyer would not bring himself to do such honour to 
 the son of a despised race as to say downright, ‘‘the Samaritan.” 
 So he preserves for us the plausible ambiguity of the respectable 
 periphrasis ‘‘ he that showed mercy on him.” 
 
 ! Wordsworth—ZLaodamia. 
 
110 THE LEADING IDEAS IV 
 
 A beautiful exception is made in favour of 
 woman’s more tender and demonstrative nature.t 
 But the Saviour is markedly intended by the third 
 evangelist to discourage the ostentatious display 
 of unregulated emotion, so well known to us as 
 sentimentalism. Besides one passage already 
 quoted? we find in St. Luke the sentimental 
 woman corrected by a wholesome check upon 
 her admiration, the sentimental man warned by a 
 stern parable,? the sentimental multitude* sifted 
 and chastened by the fourfold “cannot”? and by 
 the three anti-sentimental parables, peculiar to our 
 Gospel.6 The singular gush and fulness of St. 
 Peter’s profession, and our Lord’s short sad warn- 
 ing, in St. Luke’s narrative, may close this 
 important topic.’ 
 
 But before leaving the subject of St. Luke’s 
 fineness and delicacy of psychological perception, 
 we should notice those brief but most true touches 
 which take off, as by an instantaneous photo- 
 sraph, those apparently contradictory co-exist- 
 ences of feeling which lie at the root of life in its 
 deeper moods. It is he who tells us how St. Peter, 
 
 1 St. Luke vii. 44-46. 2 Ibid. ix. §7. 
 
 SL b0Gs Ki. 1275 20) ΣΙΝ 1525, 
 
 4 «There went with Him great multitudes,” Jézd. xiv. 25. 
 
 5 οὐ δύναται (xiv. 26); οὐ δύναται (v. 27); οὐκ ἴσχυσεν, οὐ δύναται 
 
 (v. 33)- 
 
 6 The improvident builder ; the improvident warrior ; the king in 
 peril (St. Luke xiv. 28-34). 
 
 1 Ibid. xxi. 33, 34 
 
IV OF THE GOSPELS III 
 
 in the sweet and awful moment when Christ first 
 reveals Himself fully to his soul as the Master of it 
 and of nature, though he clung to that Lord with 
 a yearning devotion before unknown, yet “ fell 
 down at Jesus’ knees, saying, Depart from me; 
 for I am a sinful man, O Lord.” ! It is St. Luke 
 again who remembers that, when the risen Lord 
 had showed the disciples His hands and His feet 
 there was a space during which “ they believed not 
 for joy.”2. Perhaps the most important of these 
 psychological afergus is contained in the brief 
 history of the Ascension. After Jesus was parted 
 from the disciples, the third evangelist tells us 
 that “they worshipped Him, and returned to 
 Jerusalem wth great joy.’* Now the current 
 rationalistic account of the Ascension of our Lord 
 is that it is an amplification of the last scene of 
 Elijah’s life, and modelled upon it. But there is 
 one point of absolute divergence. At the parting 
 of Elijah there are voices of anticipatory mourning ; 
 there is an exceeding bitter cry, and the rent 
 garment of mourning. But in St. Luke’s account 
 of the Ascension of Jesus there is this touch without 
 a parallel in the long history of human partings— 
 “with great joy.” Yes! For there remained the 
 unfading memory of the uplifted hands, and the 
 great hope which closes the Ascension narrative. 
 
 1 St. Luke v. 8, 9. 2 Tbid. xxiv. 41. 
 3 bid. xxiv. 52. 4 2 Kings ii. 3-13. S Acts hs 
 
112 THE LEADING IDEAS IV 
 
 (ὁ) This Leading Idea of St.Luke’s Gospel finds one 
 of its richest applications in its development of 
 the character of zyomen in relation to Jesus. The 
 third Gospel tells us with unrivalled delicacy and 
 fulness what Jesus did for woman,’ and what 
 woman did for Jesus. It is the Gospel of woman- 
 hood become Christian, or on its way to Christ. 
 
 Let us refer to the women whose characters are 
 touched by St. Luke’s affluent pencil, and dis- 
 criminated with exquisite refinement. 
 
 In the early chapters we find Elizabeth, Anna, 
 the Blessed Virgin. The Mary of St. Luke is at 
 once identical with the Mary of St. Matthew, and 
 yet more full of life and colour. In St. Matthew, 
 she is the pure and much-tried woman; put to 
 shame, indeed, for a little in the eyes of her 
 betrothed, but nobly justified by an angel’s lips. 
 She is “ The Virgin?” of Isaiah’s prophecy. We 
 hear something of her at the visit of the Wise Men, 
 something of her hurried flight into Egypt, and of 
 her return into the land of Israel. But in the 
 Apostle’s delineation there is a singular reserve. 
 Mary stands before us, the Mother-maid ; splendid 
 
 1 To the accusation against our Lord before Pilate, after διαστρέ- 
 φοντα τὸ ἔθνος ἡμῶν «.7.A. (St. -Luke xxii 2), the Marcionite 
 version of St. Luke added, καὶ ἀποστρέφοντα τὰς γυναίκας Kal τὰ 
 τέκνα. (Epiphan. Adv. Heres xiii. 11.) 
 
 5. It is significant that while we naturally say, ‘“‘the Mother and 
 Child” (with St. Luke ii. 16), St. Matthew repeatedly, and as if 
 emphatically, writes, ‘‘the Child and Mother.” (St. Matthew 11. 11- 
 13; 14,20; 722: ) 
 
IV OF THE GOSPELS 113 
 
 in the light of prophecy—statuesque, silent as a 
 picture, sad and beautiful as a dream. The Child 
 Jesus is not so much upheld by her, as floating in 
 light on her arms or upon her breast. But in St. 
 Luke the picture is clothed in flesh and blood ; the 
 dream grows real. There is breath and poetry upon 
 her lips. Her heart beats quicker at the angel’s 
 salutation. Maiden modesty and saintly resig- 
 nation to burning shame fill her brief but pregnant 
 words. The hoarded music of her soul finds 
 measured utterance of its serene and stately joy. 
 The JJaguificat, chanted in so many churches, 
 is the highest specimen of the subtle influence of 
 the song of purity, so exquisitely described by a 
 ereat poet. It is the Pzppa Passes among the 
 liturgies of the world. It is a woman teaching in 
 the Church for ever without usurpation of authority, 
 but with a saintly quietness,’ that knows no end. 
 The psychologist seems to sound the depths of that 
 nature—ever watching and keeping close’ the 
 several single things which are so many special ut- 
 terances of God ; ever comparing them with and 
 interpreting them by, facts. He lets us see that 
 as she kept them closely, so she kept them on 
 through all circumstances.” 
 
 1 1 Timothy ii. 12. 
 
 * ἢ δὲ Μαριὰμ πάντα συνετήρει τὰ ῥήματα ταῦτα συμβάλλουσα ἐν 
 τῇ καρδίᾳ αὐτῆς. (St. Luke ii. 19.) (For the force of ῥήμα see 
 
 Vaughan on £/fistle to Hebrews, i. 3. Westcott, Epist/e to Hebrews, 
 
 i. 49). ἡἣ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ταῦτα K.T.A. thid 
 
 I 
 
11. THE LEADING IDEAS IV 
 
 Many other forms succeed. The widow of 
 Nain ; the sinner who wipes the feet of Jesus with 
 her long hair ; the women which ministered unto 
 Him of their substance—Mary that was called Mag- 
 dalene, and Joanna, the wife of Chuza, Herod’s 
 steward, and Susanna, and many others ; the impul- 
 sive woman who lifted up her voice and said 
 unto Him “blessed is the womb that bare Thee ;” 
 the contrasted natures of Mary and Martha; the 
 weeping daughters of Jerusalem, called upon to 
 
 ‘*pay betimes 
 
 A moiety of that mass of moans to come” ;—+ 
 
 the service done by women for the burial, and after 
 the Resurrection as apostles to the Apostles.” 
 It is worthy of all notice that this mission of the 
 
 v. 51. The immediate context of the first of these two passages 
 gives an exquisite specimen of that silent coztvast which has such a 
 charm for St. Luke. In vv. 15-20 we have five such contrasts. (1) The 
 angels, and ‘‘the men, the shepherds.” (οἱ ἄνθρωποι, of ποιμένες), ν. 
 15. (2) The places to which they depart vv. 17, 18 the angels to 
 heaven, the men to Bethlehem (v.15). (3) The simple pious overflow 
 of garrulity in the shepherds (‘‘they made known concerning the 
 saying which was spoken to them about this child”); the words of 
 the hearers (vv. 19, 20). (4) The majestic silence of Mary (v. 19). 
 (5) Yet another contrast—that silence with the simple burst of 
 the shepherd’s liturgy. 
 1 Cassandra in 7rozlus and Cressida. Act 11., 56. 2. 
 
 - 2 St. Luke vii. 11-16, 37-50; viii. 1-43 x. 38-425 xxill. 27 52: 
 XXlii. 55 to xxiv. 12; xxiv. 22. The same characteristic pervades 
 the Acts of the Apostles (see Acts xii. 13) ; Lydia, the first European 
 convert (xvi. 14, 15) ; and Tabitha, the leader of that noble army of 
 good women, veiled and unveiled, who have ministered to suffering 
 humanity for so many ages. (ix. 36-39.) 
 
IV OF THE GOSPELS [15 
 
 Saviour to womanhood occurs so prominently in 
 the Gospel for the Gentiles. Among them more 
 especially woman was degraded. Sometimes the 
 mere useful drudge of the meanest household 
 details ; sometimes the helpless tool of hideous 
 lusts; occasionally a royal harlot or a splendid 
 tigress. The peculiar power given to her by her 
 very weakness was scarcely recognized. At the 
 hand and touch of Jesus, that hidden wealth of 
 tenderness was disclosed. From her out of whom 
 Jesus cast seven devils to the Chinese woman con- 
 verted last year, womanhood confesses—“ Christ 
 first taught us that we were women.” While the 
 New Testament tells us of some wicked women, 
 yet the Gospels give no record of any who actually 
 opposed Jesus Himself during His ministry. Alas! 
 that sad distinction has been reserved for later 
 days—for those who compose romances in the long 
 hours of leisure which they owe to His influence, 
 and who write sarcastic essays with the hands 
 which He has set free. | 
 
 (c) We reserve for the last place the crowning 
 fruit of this peculiar preparation of St. Luke’s 
 mind for the work οἵ δῇ evangelist. It is one of 
 his superior Leading Ideas to apply this psycho- 
 logical penetration to the character and work of the 
 Son of Man. Some of the chief instances of this 
 may be given. 
 
 (a) As has already been indicated, we find in 
 
 1.2 
 
116 LHE LEADING IDEAS Iv 
 
 the third Gospel the true successive developments 
 of a true human life and nature. It is somewhat 
 surprising, perhaps, to find the growth—corporeal 
 and moral—of John the Baptist and of the Holy 
 One of God, spoken of, up to a certain point, in 
 the same language.! At least it witnesses that the 
 second was as truly human as the first. 
 
 (4) ihe seliech of * prayer) upon. two ‘of “the 
 sublimest external phenomena in the Saviour’s 
 life is mentioned in conformity with this purpose of 
 St:-Luke> “Prayer-on His; part’ is the psyche- 
 logical antecedent of the scene at the Baptism, and 
 of the glory of the Transfiguration. To St. Luke 
 alone we owe Jdvth notices. ‘Jesus having been 
 baptized, and whz/le He was yet praying, the 
 heaven was opened, and the Holy Ghost descended 
 in a bodily form as a dove.’? It was even in ¢he 
 act of Hzs yet praying that the fashion of His 
 countenance became other.* There was not a 
 magic cleaving of the heavens; a sudden and 
 theatrical radiance steeping face, and form, and 
 vesture. There was a human factor; a spiritual 
 condition ; a suitable antecedent, in the perfect 
 Man. The inward glory grew outward, coalesced 
 
 ' St. Luke i. 80; ii. 40. Note the πληρούμενον σοφίας in the 
 case of the Child Jesus. 
 
 2 Ἐγένετο δὲ... καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου, avew- 
 χθῆναι τὸν οὐρανόν. St. Luke iii. 21. 
 
 3 \ > yy, > ΄ / Se Ν \ > σ΄- / 
 Kal ἐγένετο ἐν TH προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου 
 
 αὐτοῦ ἕτερον. St. Luke ix. 29. 
 
IV OF THE GOSPELS 117 
 
 with the opening sky, and melted into the light of 
 heaven. Among human faces few, indeed, look 
 like the face of an angel, or are touched with 
 heavenly radiance. The only true light on any 
 face is sure to be a light of prayer. 
 
 (c) We may call in this Leading Idea to explain 
 to us statements, which sometimes seem incom- 
 prehensible—sometimes even degrading—as applied 
 to one like Him, but which always “ requite 
 studious regard with opportune delight.” 
 
 Let us turn to some instances. 
 
 1. ‘It came to pass when the days were being 
 fulfilled of His being received up.’!—What can 
 this mean, standing where it does, and speaking of 
 a time before His death? Faith reads the riddle. 
 “The style of the evangelist imitates the feeling 
 of Jesus.’” Again: “ His sweat was, as it were, 
 great drops of blood falling to the ground.”* The 
 academic Shimeis of England, and France, and 
 Germany, may seek for stones to fling at Him 
 from the dust of the garden. The French man of 
 letters may cross Kedron, and wave out his scented 
 blasphemies, leaving the unwholesome scent of 
 Parisian patchouli under the olives of Gethsemane. 
 Why that Agony, those big drops, that burst of 
 
 1 ἐν τῷ συμπληροῦσθαι Tas ἡμέρας THs ἀναλήψεως αὐτοῦ. St. Luke 
 ix. 51. ““Ας the time drew near its accomplishment, in which He 
 was to be raised by death into His heavenly glory.” —RIGGENBACH, 
 
 * Bengel 77 σε. 
 
 3 St. Luke xxii. 44. 
 
118 THE LEADING IDEAS IV 
 
 sorrow in which He was withdrawn! from His 
 own? Why was He less firm than the martyrs, 
 than Socrates, than the Stoics, than the Indian 
 brave? The psychologist, who was also a physician, 
 reveals fearlessly what believers have sometimes 
 shrunk from exposing to the unbeliever’s gaze. 
 
 2. In one beautiful passage, the martyred Bishop 
 of Antioch speaks of the things which Jesus 
 wrought by His sz/ence ; of that gentle and noiseless 
 gutetude, really to hear which is the fulness of 
 Christian “perfection... This “passive? sider" > ot 
 Christ's life as cone -of the: eadine Ideas of St 
 Luke. 
 
 Under this comes the long retirement at Nazareth 
 between the first journey to Jerusalem and the 
 Baptism—emphasized by one entire section of the 
 Gospel.2 Under this head of the silent life again 
 must be brought the .repeated “nclerence “to, the 
 seclusion and prayers of Jesus. So “as the multi- 
 tudes were thronging together to hear Him and to 
 
 1 ἀπεσπάσθη. St. Luke xxii. 41. 
 
 2 εἷς οὖν διδάσκαλος ὃς εἶπεν καὶ ἐγένετο" καὶ ἃ σιγῶν δὲ 
 πεποίηκεν ἄξια τοῦ πατρός ἐστιν. 6 λόγον ᾿Ιησοῦ κεκτημένος 
 ἀληθῶς δύναται καὶ τῆς ἡσυχία- αὐτοῦ ἀκούειν, ἵνα τέλειος ἢ" ἵνα 
 δι’ ὧν λαλεῖ πράσσῃ καὶ BC ὧν σιγᾷ γινώσκηται. IGNAT. 2 21:7. ad 
 Liphe. xv. ‘*The silence here contemplated relates not to the 
 counsels of God (as in sect. 19), but to the life of Christ.”,—BisHop 
 LIGHTFOOT. <Afostolic Fathers. ii. 69. 
 
 3 St. Luke 1. 39-41. The twelve years’ retirement in Nazareth ; 
 vv. 42-50, the visit to Jerusalem and questioning in the Temple ; 
 11. 50 to 111. 23, the retirement of eighteen years in Nazareth, 
 
ΙΝ OF THE GOSPELS 119 
 
 be healed of their infirmities, He for His part was 
 ever withdrawing in the deserts and praying.” ἢ 
 So before the call of the Apostles, it is from this 
 evangelist we learn that “He went out into the 
 mountain to pray, and was all night through 
 
 prayer to God.” * The Gospel is throughout a 
 record of these silent prayers.* ‘Under this Leading 
 Idea we should range the silence of Jesus also 
 before Herod *—a touch added by St. Luke to the 
 picture of the silent Lamb in the other evangelists. 
 To an age, precipitate, loquacious, and idolatrous of 
 the immediate beyond any other in the history of 
 Christianity, this greatness of the silent Jesus con- 
 veys too little that is impressive. With primitive 
 Christianity at least it was different. The words 
 “like a lamb dumb before his shearers, so opened 
 He not His mouth” formed a central part of the 
 text from which Philip preached Jesus to the 
 treasurer of Candace. “ When He was reviled, He 
 reviled not again ; when He suffered, He threatened 
 not,” writes St. Peter.> The silence and retirément 
 
 ‘ The contrast should be noted and the ἴθ η565 -οσυνήρχοντο ὄχλοι.. 
 αὐτὸς δὲ ἣν ὑποχωρῶν καὶ προσευχόμενος. St. Luke y. 15. 
 
 * ἦν διανυκτερεύων ἐν τῇ προσευχῇ τοῦ Θεοῦ. St. Luke vi. 12, 
 
 * προσευχόμενον κατὰ μόνας. St. Luke ix. 18, 28, 29 ; xi. I (occasion 
 of giving the Lord’s Prayer) ; xxii. 41-44. 
 
 * St. Luke xxiii. 9: cf for silence before Pilate, St. Matthew 
 XXvil. 14; St. Mark xy. 3, 4; St. John xix. 8, 9. For silence 
 before Jewish tribunal, St. Matthew xxvi. 62, 63; St. Mark xiv. 
 60, 61. 
 
 ° Acts viii. 33-36; 1 Peter ii. 23. 
 
120 THE LEADING IDEAS IV 
 
 of Jesus throughout is.a Leading Idea of St. Luke 
 in-his Gospel. ‘Chat ‘silence at dhe: trials, which 
 brought Him to the cross was a circumstance 
 which impressed most deeply His earliest disciples. 
 
 il 
 
 Two thoughts of a practical kind arise directly 
 from this part of our subject. 
 
 1. Our particular calling in life may introduce us 
 to work of peculiar value for the cause of Christ. 
 
 An English Royal Academician has lately told 
 us the-story of the success of his career. He began 
 by working for a coach-builder in early life. He 
 was set to paint the panels of carriages, and thus 
 acquired a practical knowledge of grinding and 
 mixing colours, which was one of the great means 
 of his success as an artist. The peculiar purity 
 and brilliance of his colours was a secret learned 
 by the coach-builder’s apprentice. The experience 
 which Gibbon acquired as a Captain of the Hamp- 
 
 1 The last miracle of healing (St. Luke xxii. 51) may, from one 
 point of view, be referred to this heading. We may observe in it an 
 exquisite adjustment between full consciousness of the possession of 
 superhuman power and resolution not to employ it one hair-breadth 
 beyond the appointed limit ; to exert it for another if need arose, in no 
 degree for Himself. *Eate ἕως τούτου, says Jesus. Surely the mean- 
 ing is that He addresses the soldiers who have Him in charge— 
 ‘allow Me only so long,” ‘‘just up to this,” 2.6. to touching the 
 wounded man’s ear. At the self-same moment He transcends 
 
 humanity and yet submits to injustice. The miracle is at once divine 
 in its plenitude and in its economy of the miraculous. 
 
IV OF THE GOSPELS 121 
 
 shire Militia was of no little service to the historian 
 of the Decline and Fall of the Roman Empire. 
 All preparatory training may be made subservient 
 to a higher earthly end, and through it to a 
 heavenly work." Thus the very petty annoyances 
 and vulgarities of daily life may one day be given 
 a glorious oblation to our Master. The very 
 hemerods and mice may be returned in gold to 
 God.” 
 
 2. From the tone and Leading Ideas of St. 
 
 ‘ 
 
 Luke’s Gospel we see that to the complexity and 
 intricacy of human characters, to the variety of 
 human minds and temperaments, Christ presents 
 Himself with a wonderful adaptation. The soul— 
 the very self—is a shrine hidden in a labyrinth. 
 Round it there are a million ways, of which only 
 one reaches to its centre. It has a strange inner 
 chamber, where it waits, full often in anguish. It 
 can hear with superficial comprehension the accents 
 of a million tongues. But only one goes completely 
 home to it. Christ knows that shrine, and how to 
 
 ' Whilst these lines were being written, the obituary of the 7Zmes 
 (January 23, 1891) contained a notice of the career of one who 
 Edward John Waring, M.D., 
 C.I.E. Dr. Waring published two large and well-known medical 
 
 books, AZinual of Practical Therapeutics and Bazaar Medicines. Put 
 his delight was in religious writings and philanthropic work, of which 
 
 belonged to St. Luke’s profession 
 
 his **spectacled missions” was the most original and touching. His 
 motto might have been taken from the physician St. Luke: τυφλοῖς 
 πολλοῖς ἐχαρίσατο τὸ βλέπειν. (St. Luke vii, 21.) 
 
 2 1 Samuel vi. 17, 18, 
 
122 THE LEADING FVEAS IV 
 
 reach it ; His feet are on the very path by which He 
 can enter it. Christ speaks in every tongue of the 
 earth, in every accent of those many tongues. To 
 each one of us He can address “Himself in: the 
 accent which wins our most ‘pathetic smiles 
 and our sweetest tears. The motto of Christ’s 
 manifestation to our hearts is the motto of the 
 Gospel of the beloved physician—that “the 
 thoughts of many hearts may be revealed.” 
 
 [Asthe Avangelium Marcionts has been several times referred to, 
 it may be well to add that it is quite different from the Gospels which 
 ‘*apocryphal.”’ It is the Gospel according to St. Luke 
 carefully corrupted and mutilated by Marcion for dogmatic purposes. 
 Epiphanius, Tertullian, and a pseudo-Origenist dialogue show what 
 passages Marcion cut out, as well as those which he changed accord- 
 ing to his own ideas. The Marcionite variants have no claim to be 
 dignified as readings. See Zvang. Apocryph. TISCHEND. Proleg. xi. 
 Me ies 
 
 as known as 
 
IV OF THE - Gost LLS 123 
 
 NOTE A 
 
 ΙΝ what mode our Lord’s miraculous healings took place we are 
 not in a position to define. 
 
 That cures of a wonderful character occurred the ablest modern 
 rationalists feel themselves absolutely unable to deny. The accepted 
 theory of the school has been expressed by its two ablest advocates. 
 
 M. Renan writes: ‘‘ Who will venture to deny that in many 
 cases, and keeping outside definite lesions, contact with an exquisite 
 personality may do more than all the resources of the pharma- 
 copceia? The very pleasure of seeing such an individual cures. It 
 gives what it can—a light, a hope—and that is not quite in vain. 
 Scientific medicine (founded five centuries before in Greece), was, 
 in the days of Jesus, unknown to the Jews of Palestine. In sucha 
 condition of knowledge, the presence of a man of lofty superiority, 
 treating the invalid with gentleness, and giving him, by some 
 sensible sign, assurance of his recovery, is often a decisive remedy.’ 
 (Me de Jésus. RENAN. 260.) Another less widely celebrated, but, 
 we venture to think, greatly more sincere and profound teacher of 
 the same school, argues more spiritually and tenderly upon the same 
 lines. Schenkel sees in Jesus as the healer of the sick an excep- 
 tionally-gifted man, carrying a zatural endowment to the highest 
 recorded point in the history of the human race. The assurance 
 from one so gentle and so holy, penetrating in some cases to the con- 
 nection of the prolonged suffering with some hidden excess, ‘* bathed 
 the diseased nervous system of the man as if with an electric stream, 
 and restored to him the use of his limbs.” Still this power, pro- 
 ducing as it did an effect inexplicable by reference to any common 
 standard, was, in point of fact, a “natural human gift.” + But surely 
 it is useless to play with the word ‘‘natural.’”” The magic 
 natural (z.e., merely unusual) influence upon the sick of certain 
 beautifully-endowed personalities may give us some analogical con- 
 ception of the line upon which our Lord’s mission of healing moved. 
 
 1 See Schenkel. Characterbild Jesu. 67-60. 
 
124 THE LEADING IDEAS. IV 
 
 Certainly the measure of healing influence was narrowed or expanded 
 by the measure of spiritual susceptibility. (St. Matthew xiii. 58 ; 
 St. Mark vi. 5.) But a ‘‘natural human gift” thus exalted, and 
 become the appanage of a being with the claims put forth by Jesus 
 ts supernatural. 
 
 If it could be absolutely proved that this theory of Schenkel 
 supplied us with the true conception of the mode by which, and of 
 the plane along which, the curative power of Jesus moved, we are 
 unable to see that the evidential value of the facts in question would 
 be impaired in the slightest degree. Law, with its detective instru- 
 ments and abounding instincts of order, would have pushed over 
 into yet another province. But it cannot push out God. To expel 
 our ignorance is not to expel the divine Presence. It is childishness 
 —or atheism—to hold that every mile gained by law is a mile stolen 
 Jrom God. 
 
 NOTE-B 
 
 Recent investigations carefully pursued by the ‘‘ Psychical Re- 
 search Society ” appear to give ground for arriving at some important 
 conclusions upon the subject of possession. The reported phenomena 
 of one case of trance-mediumship force us to one or other of three 
 conclusions ; either (1) the trance-medium is an zmfostor (which 
 very painstaking and prolonged observations by acute intellects does 
 not in this case seem to prove) ; or (2) there are obscure sedstrata 
 of consciousness and memory in persons present and brought into 
 contact with the ‘‘trance-medium,” which communicate their con- 
 tents by some process of projection to that individual ; or (3) inde- 
 structible elements.of personality cling round the central permanent 
 individual consciousness after its severance from the body. In the 
 case of those who are separated from the light and life of God, these 
 indestructible elements are permitted at times to manifest themselves 
 through association with the corporeal organization of some living 
 individual, who yields to the suggestion of this evil personality. 
 
 These occult phenomena in the nineteenth century bear a striking 
 
ΤΥ OF THE GOSPELS 125 
 
 resemblance to those recorded in the Gospels in the following 
 ‘respects :-— 
 
 (a) The whole personality of the individual suffers intermittent 
 changes at uncertain intervals. 
 
 (ὁ) A secondary personality sub-introduces itself, and’ uses the 
 corporeal organization of the first ; whilst the ordinary personality 
 is in partial suspense or suppression, quiescent, and merely physically 
 alive. (Proceedings of Soctety for Psychical Research. December 
 1890. Pp. 438.) Sometimes 
 
 (c) The primary personality is invaded by more than one person- 
 ality (Jé¢d. Pp. 493, 524.) 
 
 (2) Convulsive twitchings and epilepsy or epileptiform affections 
 are the prelude, condition, or result of single, duplex, or multiform 
 personality. (/é¢d. Pp. 442-444.) 
 
 The Scripture narratives of possession are illustrated ; and that 
 with a freedom and naturalness of expression which shows that 
 the language is not a mere plagiarism from the sacred text. Z.¢., 
 ** If I take possession of the medium’s body, and she goes out, I can 
 use her organization to tell the world important truths.”  (Proeceed- 
 ings of Society for Psychical Research. December 1890. Ρ, 516.) 
 **It’s a mistake not to believe in God. Christ was a reflexion of 
 God, and we are a reflexion of Him. He is infinitely superior to 
 everybody. He is the real reflexion, we are secondary reflexions.” 
 όταν P. 545; Cf. St. Matthew viii. 29; St. Mark i. 24, 34; 
 Acts xvi, 16, 17; St. James ii, 19. For duplex or multiform 
 possession, see St. Matthew xii. 45; St. Mark xvi. 9; St. Luke 
 vill. 37, 38; for power of selecting an organization, St. Matthew xii. 
 43, 44 ; for epileptifprm symptoms, St. Mark ix. 18, 23.) A large 
 part of the utterances of the ‘‘ trance-medium ” are extremely silly. 
 No doubt ; but a vast number of wicked people in the flesh are ex- 
 tremely silly also—and one does not see why the act of dying should 
 necessarily endow them with a lofty wisdom. If the utterances are 
 genuine, they prove that the personalities who utter them are very 
 silly ; but they prove also that they are very restless and miserable. 
 (Cf. St. Luke xi. 24.) It may be added that cases of fossess?o, real or 
 supposed, are well known among the Hindus. A respected convert 
 
126 THE LEADINGADEAS, EITC. IV 
 
 of high literary eminence, the author of a long series of Christian 
 and philological works, lately published a book in which he solemnly 
 declared that at one period of his life ‘‘a Mohammedan spirit took 
 possession of him ;”’ that, under the influence, he was at first ‘‘ very 
 violent ;” that ‘‘the influence” repeatedly ‘‘ entered him,” and on 
 one occasion compelled him to go at night and stop under a tree in 
 a neighbouring village. Since his conversion he has never been 
 troubled in this way.” (Ozce M/indu, now Christian. The Early 
 Life of Baba Padmanjt. An Autobiography. Translated from the 
 Marathi language. Nisbet & Co. 1890. Pp. 50, 51.) 
 
 For demons and demoniacal possession in the Old Testament, see 
 1- Samuel xvi./i4).16,-23.- ὁ Esaiah xii 20,225 xxiv, 14, ΒΟΥ 
 DD, Dy yy, m9, see Lexicons]; also in Apocrypha, Baruch 
 Iv; 35... ΟΡ alls 8. 17: νι ἢ, τ τε 1 υἱ Ὁ 
 
 NOTE *G 
 
 One of the most important divisions of true experimental 
 psychology must always be connected with the theory of tempera- 
 ments. The two chief recent classifications of temperament are 
 those of Wundt and Lotze. From the able analysis of Lotze’s 
 classification by a recent and most competent philosopher, the writer 
 extracts some sentences which curiously illustrate this portion of our 
 Lord’s dealings with one mould of human nature. ‘‘For the 
 temperament usually called ‘melancholic’ Lotze would substitute 
 the term sez/<mental. This temperament is distinguished by ‘‘special 
 receptivity for the feeling of the value of all possible relations,” but 
 is indifferent toward bare matter of fact. It implies a lively appre- 
 ciation of harmony and discord, great variety of zesthetical feeling 
 and imaginative activity, often with theoretical vagueness, ready 
 yielding of the sense of duty to inclination, and dislike of hard 
 work.” Physiological Psychology. Chapter xviii. Lotze, Classi- 
 fication of Temperament. P. 459. By Professor George Turnbull 
 Ladd. ) 
 
IV 
 
 THE LEADING IDEAS OF ST. LUKE'S 
 GOSPEL 
 
 C 
 FROM HIS NATURAL ENDOWMENT 
 
 ** Thine eyes shall see the King in His beauty; they shall behold the 
 land that is very far off.” —ISAIAH xxxiii. 17.) 
 
 MEN, as we know, come into the world with a 
 different stock of tendencies, with different endow- 
 ments. A few may say of themselves, “there was 
 a star danced when I was born.” They are endowed 
 with a sense of Beauty. 3 
 
 Of Beauty the best definition probably is a very 
 old one. ‘ The essence of the beautiful consists in 
 amplitude and order.’? The sublime and the pretty 
 are two opposite modifications. The swd/zme is the 
 Beautiful, with its amplitude pushed into indefinite 
 
 EPO HIN APSA PPE AND NEY A22 
 * τὸ yap καλὸν ἐν μεγέθει καὶ τάξει ἐστίν. ARIST. Poet. vii. 
 
128 THE LEADING DBAS IV 
 
 vastness, and the tender smile, which is its inevitable 
 tribute, exchanged for a certain awe. The pretty is 
 at the opposite end of the measurement. It is 
 beauty so reduced on the scale as to want the 
 nobility of seriousness ; so petty that our admira- 
 tion is not without a certain intermixture of con- 
 tempt. ‘The Beautiful, when it approaches the verge 
 of terror at one extreme or of contempt at the 
 other, when it begins to be feared or patronised, 
 may soon have to be called by another name. 
 
 The soul and the actions of man are properly, 
 and not merely by analogy, termed beautiful. 
 There are natures so large and so conformed to 
 moral harmony that we instinctively term them 
 beautiful. There are actions which show so much 
 of the beauty of the soul from which they proceed 
 that we call them also beautiful. 
 
 This high endowment St. Luke possessed. Con- 
 sequently he looks upon Christ with a gifted vision. 
 ‘His eyes saw the King in His beauty.” 
 
 I 
 
 From this endowment one Leading Idea of the 
 third Gospel naturally arises—the conception that 
 the human soul and actions of Jesus were supremely 
 beautiful. 
 
 This is not so much a logical principle of division 
 or an historical framework, as an atmosphere in 
 
IV OF THE GOSPELS 129 
 
 which it lies. The memoir is full of the over- 
 powering conviction that Christ is “ fairer than the 
 children of men;” that the record of the life of 
 Jesus is full of joy and beauty, as well as of truth 
 and power, so that its motto might be—* blessed 
 are the eyes which see the things which ye see.” ! 
 
 A well-known tradition makes St. Luke a painter. 
 This tradition is not very ancient. It is not to be 
 found in any writer before the sixth century. It is 
 the thirteenth century before he appears as the 
 patron saint of painters. He was not a painter. 
 One of the most learned of living Roman Catholics 
 writes—‘“all Protestants and not a few Catholics 
 deny this.” 2 
 
 So the evangelist who never painted the form 
 of the Son of Man on canvas, or laid it in rich 
 enamel, has given us the most attractive picture 
 of Him.® In St. Matthew, He is Isracl’s Monarch ; 
 in St. Mark, He is the Son of God; in St. John, 
 He is the Word made Flesh; in St. Luke 
 (while the title of the Lord is sometimes met with, 
 the Lord Jesus being most frequently found *) we are 
 led to think the emblem of the Man more appro- 
 priate than that of the ox, which yet suits so well 
 
 * St. Luke x. 23. * DANK. Hist. Rev. Div. ii. 285. 
 
 3 ** Esto enim eum fuisse peritum medicum, esto egregium 
 pictorem, omnium prestantissimum est evangelistam  egisse. 
 DANK. ibid. 
 
 * St; Luke vit. 13; x. Ὁ xi. 39 3 ΣῈ. 42} XML 52; xxii. 61; 
 XXIV. 3. 
 
 r 
 
 kK 
 
130 THE LEADING IDEAS IV 
 
 the priestly story at the beginning, and the over- 
 powering conviction of the sacrifice at the end. 
 For in St. Luke, He. is pre-eminently the Son ‘of 
 Man ; loving, pitying, pardoning a fallen race ; 
 anointed to heal the broken-hearted ;! leaving the 
 ninety and nine that He may bear the lost with 
 all the strength and tenderness of that Divine 
 Manhood. St. Luke may not have the lion strength 
 of St. Mark, nor the eagle flight of St. John. The 
 words of Christ recorded by him may be conver- 
 sations rather than discourses. But the Christ in 
 St. Luke is especially the Son of Man ;—the Child, 
 wrapped in swaddling clothes and cradled upon a 
 human breast ; growing with true human erowth 
 in the holy home; not merely letting tears rain 
 down? as by the grave of Lazarus, but breaking 
 into sobs of lamentation over Jerusalem,’ the kneeler 
 in Gethsemane, supported by His creature, yet so 
 divinely drawn, that faith adores the Lord of angels, 
 strengthened by an angel, and the Son of God 
 writhing like a trodden worm.* Men complain of 
 sameness in sacred art. Even the rationalist can 
 teach us, that they “who would give it freshness 
 must steep their minds in the New Testament.” ® 
 
 1 Luke iv. 16, 22. Isaiah lxi. 1, 2. How beautiful in its pathos 
 must have been His look and voice when He Himself applied the 
 prophetic word ! 
 
 2 ἐδάκρυσεν ὁ Ἰησοῦς. St. John xi. 35. 
 
 3 ἰδὼν Thy πόλιν ἔκλαυσεν ἐπ᾿ αὐτήν. St. Luke xix. 41. 
 
 4 St. Luke xxii. 41-44. 5 M. Réville. 
 
IV OF THE GOSPELS 131 
 
 They must have present to them not merely the 
 traditional Judge on the one hand, not merely the 
 soft and nerveless beauty of a Syrian Adonis on 
 the other ; but the Son of Man, sublime in noble 
 wrath as well as noble tenderness, who uttered the 
 parable of the Rich Man and Lazarus, as well as 
 those of the Lost Sheep and of the Prodigal. Not 
 written by a painter, this is yet a painter’s Gospel. 
 From it come the favourite subjects :—the Virgin 
 and Child, Simeon, the scene with the Doctors in 
 the Temple, the Ascension. A well-known states- 
 man once spoke of the ephemeral nature of the 
 results effected by his craft in contrast with the 
 immortal productions of art,.in the language of a 
 humiliation so unfeigned that it would be improper 
 to dispute its truth. ‘ Our labours seem to terminate 
 with the day on which they are done, and to leave 
 no trace behind them. It is the happy lot of artists 
 to produce and bequeath to mankind that which 
 becomes part and parcel of their permanent in- 
 heritance.” + , The picture in St. Luke’s Gospel is 
 a thing of beauty, which is a joy for ever. 
 
 Above all let us compare the idyll of Bethlehem 
 at the beginning with that yet more beautiful idyll 
 of heaven at the close.” The first has, no doubt, 
 commended itself more extensively to Christendom 
 than the last. We are selfish creatures at the best. 
 
 1 Mr. Gladstone at the banquet of the Royal Academy, 1875. 
 
 * St. Luke ii. 9, 15 ; xxiv. 50, 53. 
 
 K 2 
 
132 THE LEADING IDEAS IV 
 
 Our gain is more to us than our Saviour’s loss and 
 humiliation. His exaltation does not commend 
 itself to us so directly as connected with our own 
 salvation. 
 
 When we contrast the close with the beginning 
 of St. Luke,—the narrative of the Ascension with 
 that of Christmas in the second chapter, we may 
 find an inner evidence of its trutht What have we 
 at Christmas? The Son of God condescends to 
 an unspeakable humiliation ; yet the Angel of the 
 Lord speaks to the shepherds, and the earth quivers 
 with unearthly music. What have we at Ascension- 
 tide? The victory is won. The shadows of Geth- 
 semane and the clouds of Calvary have melted 
 away. The hands of the High Priest are lifted up, 
 and joy drops down from them like dew ; and He 
 is in the eternal calm, Who is deathless for ever- 
 more. Surely there are songs now. It may have 
 been, as some of old thought, that God literally 
 “went up with a merry noise, and the Lord with 
 the voice of the trump.”? But if so, it was in heaven 
 behind the veil, behind the silence of the infinite 
 spaces. No echoes reach the earth. The whole 
 narrative has the softness of some exquisite dream ; 
 
 1 Psalm xxiv. 3, 7, 103 xlvii. 5. 
 
 2 «Ut Chrysost. notat, quod ad corporalem strepitum attinet, 
 ascendit in silentio. Fortasse non sunt visi neque auditi chori ange- 
 lorum, ut in Nativitate. Sed tamen dubitarinon potest quin adessent 
 
 angelorum legiones ineffabili jubilo deducentes Dominum gloriz in 
 cloriam suam.” Psalm xlvii. 5. BELLARM. in Psalm. i. Ὁ. 335: 
 
Iv 3 OF THE GOSPELS 133 
 
 but it is not evanescent like a dream. It has the 
 repression, the naturalness, the straightforwardness 
 of truth. The historian of the ministry of angels 
 ‘ invents no angels’ song. Those who appears are 
 seen as “two men in white apparel.’? Ifa human 
 writer had invented or adorned the narrative, there 
 would have been a silence round the cradle as deep 
 as that upon the Arctic sea; there would have 
 been lines of angels, and a great music round the 
 disappearing form. If the story had been mythical 
 or imaginative, all the songs would have been for 
 the Ascension, all the silence for the Christmas ; 
 because it is divine, the song is at Christmas, the 
 silence at the Ascension. 
 
 St. Luke never pauses to say with self-reflective 
 emphasis—* see how beautiful this is!” There is 
 nothing grimacing or theatrical about his style. He 
 leaves the picture of the King in His beauty to the 
 heart of the Church. 
 
 The inner meaning of his purpose seems to be 
 that of St.. Bernard, “I speak of Thee in Thy 
 sweetness more than in Thy sublimity—as the 
 anointed, rather than as the lofty One.” ” 
 
 ! ἄνδρες δύο. Acts i. 10. 
 
 u 
 
 2 **Suavem magis quam sublimem, et unctum non altum loquor.” 
 S. BERNARD 77 Cante. 
 
134 THE LEADING IDEAS IV 
 
 II 
 
 There are.two adjuncts immediately connected 
 with this Leading Idea of our Evangelist. 
 
 1. St. Luke’s is the Gospel of the holy Angels so 
 far as this, that there is special mention of their 
 ministry both to the Son of Man and to His 
 people. 
 
 The Gentile evangelist ; the only Gentile writer 
 of any book of the sacred Canon, addressed himself 
 specially to Greek Christendom, and to what in 
 former days might have been called the “ Greekish ” 
 mind.? 
 
 The Greeks were preeminently endowed with the 
 love and perception of beauty. They were unri- 
 valled artists.*- Our historians of the first rank have 
 insensibly learned from contact with Greek models 
 the balance of the masses of composition, the just 
 perspective, the artistic juncture of historical narra- 
 tive. Our philosophers have been trained by the 
 majestic common sense of Aristotle, or by the 
 superb idealism of Plato. Scarcely one of our poets 
 
 1 “ All the Greekish heads, which with one voice,” ἄς, (Zyvodlus 
 and Cressida, Acti. Se. 3. So fass¢m in that drama.) 
 
 * μετὰ χαρίτων μάλιστ᾽ ἂν evtpaméAws. (PERICLES in Thucyd. 
 Lib. ii. c. 41.) This consummate versatility, which always managed 
 to be graceful, is hit off by Shakespeare with his all-compre- 
 hending genius. Cf the passage in Zyoilus and Cressida begin- 
 ning—‘‘ The Grecian youths are full of quality.” Act iv. Sc. iv. 
 mee ΠΟΘ 1,277. p. 150 
 
IV OF THE GOSPELS 135 
 
 of the first class has failed to feel the vivifying 
 touch of Greek genius. The son of a stable-keeper, 
 ignorant of Greek, capable of approaching the 
 wonderful creations of Greek poets only with the 
 interposition of the clumsy veil of translation and 
 of Lempriére, became imbued with its subtle 
 loveliness. From Keats, the sweet contagion 
 spread to Tennyson, Arnold, and Swinburne. 
 Even Wordsworth touched in Laodamia_ the 
 calmest sweetness, the most sustained dignity 
 
 which was ever attained by his thoughtful but 
 unequal muse. 
 
 Greek mythology was the most beautiful in the 
 world.! It could incorporate and “ find commodious 
 
 1 The lively Grecian in a land of hills, 
 Rivers and fertile plains and sounding shores, 
 Under a cope of sky more variable, 
 Could find commodious place for every god. 
 In that fair clime the lonely herdsman stretch’d 
 On the soft grass through half a summer’s day 
 With music lulled his indolent repose. 
 A distant strain— 
 ; If he chanced to hear, 
 Even from the blazing sun his fancy fetch’d 
 A beardless youth, who touch’d a golden lute, 
 And filled the illumined grove with ravishment. 
 Sunbeams upon distant hills 
 Might with small help from fancy be transformed 
 Into fleet Oreads. 
 Withered boughs grotesque, 
 Stripp’d of their leaves and twigs— 
 These were the lurking Satyrs—Pan himself 
 The simple shepherds’ awe-inspiring god. 
 WoRDSWORTH, Zhe Excursion. Book iv. 
 
136 THE LEADING IDEAS “ΙΝ 
 
 place for every god” from every climate, who 
 brought with him the passport of charm. The land 
 was haunted by spirits, lovely or sportive. When 
 the light of truth fell upon the earth, did it bring 
 nothing but disenchantment? Must earth and 
 heaven seem poorer, unpeopled of all those radiant 
 shapes ?+ 
 
 St. Luke’s Gospel must have suggested part of 
 the answer to this question. His narrative shows 
 us in detail the living and continuous realization of 
 the most beautiful vision of the Hebrew story—the 
 “angels of God ascending and descending upon 
 the Son of Man.” The words spoken by the 
 angels in the synoptical evangelists are few and 
 sbriet.- We ican salmost> count. the syllables? 
 accorded as if penuriously. In particular, we 
 owe to St. Luke those angel-uttered words which 
 
 ' The ideas referred to (spr. p. 134, and note 2) must have been pre- 
 sent to the historian who records St. Paul’s discourse at Athens. He 
 knew the philosophical and artistic spirit of the place. He had observed 
 (or his Apostolic prompter had taught him) the fair leisure given bythe 
 order of Athenian life and society to the ever newer newness of specu- 
 lations, the later than the latest novelty of thought. (᾿Αθηναῖοι δὲ πάντες 
 ...€1S οὐδὲν ἕτερον ηὐκαίρουν ἢ λέγειν TL ἢ ἀκούειν καινότερον. Acts 
 Xvll. 21.) Sculpture is finely described—not merely as so much 
 splendid material ( ‘‘ gold, or silver, or marble”’), but as ‘‘ gravure 
 whose essence is art in expression and loftiness of human thought in 
 conception.” (οὐκ ὀφείλομεν νομίζειν χρυσῷ ἢ ἀργύρῳ ἢ λίθῳ, 
 χαράγματι τέχνης καὶ ἐνθυμήσεως ἀνθρώπου τὸ θεῖον εἶναι ὅμοιον. 
 Acts xvil. 29, 30.) 
 
 2 Genesis xxviii. 12. St. John i. 52. 
 
 2 St. Matthew i. 20, 21; ii. 13-20; xxviii. 5-8. St. Mark vi. 
 6,7. Contrast St. Luke. 13. 18. 28. 27. i. 10-17 ; xxiv. 5-8. 
 
Iv OF THE GOSPELS 137 
 
 form so exquisite a shrine for the dogma of the 
 Incarnation.! 
 
 Our most complete revelations, whether of 
 the functions of the holy angels towards 
 the Saviour during His life-walk on earth, or 
 of their relation to us, are to be found in St. 
 Luke. 
 
 (a) We may compare the briefer version of 
 Christ’s words in St. Mark with the more ar- 
 ticulately divided threefold glory of the second 
 coming in St. Luke,? wherein the holy angels have 
 their distinct region of circumstance. (6) We 
 should also notice the emphatic heightening of joy 
 or shame in acknowledgment or denial by the Son 
 of Man, “in presence of the angels of God.” * (ὦ 
 In words recorded by St. Luke alone, Jesus brings 
 the conversion of sinners within the cognizance and 
 sympathy of angels. ‘“ The tears of penitents are 
 the wine of angels.” * (4) To St. Luke we owe the 
 clearer colouring of the noble passage which contains 
 one of the few particular revelations of the con- 
 dition of the future life for the redeemed. ‘“ They 
 neither marry nor are given in marriage, for they 
 are equal unto the angels.’® (e) The incident of the 
 
 1 St. Luke i. 35. 
 
 * Cf. the more indefinite ‘* in the glory of the Father with the holy 
 angels” (St, Mark viii. 38) with ἐν τῇ δόξῃ αὐτοῦ καὶ τοῦ πατρὸς Kal 
 τῶν ἁγίων ayyéeAwy—(St. Luke ix. 26). $ 
 
 3 St. Luke xii. 8, 9. 4 ῥέα, xv. 10. 
 
 > Cf St. Luke xx. 36 with St. Matthew xxii. 30. St. Mark xii. 25. 
 See the very interesting passage in Pastor Pastorum. pp. 409, 410. 
 
138 THE LEADING IDEAS IV 
 
 strengthening angel in Gethsemane is one of the 
 peculiar gems of the third Gospel.! (/) There is 
 a special fulness in the narrative about angels at 
 the Resurrection.” (g) To this we may well add no 
 less than twenty-two mentions of angels in the 
 Acts of the Apostles. Twe-of these may be 
 singled out as indicating how familiar the thought 
 of angels was to the mind of the holy writer. “An 
 angel of the Lord said, Go ye and stand and speak 
 in the temple to the people all the words of 2025 
 life.” ® Much grammatical ingenuity has been 
 wasted upon words which seem so singular. ‘ De- 
 parted this life” upon a tombstone is intelligible 
 enough to ws—from our point of view. The psy- 
 chological evangelist felt that an angel would speak 
 of eternal life as “ ¢hzs life,’ from 4zs point of view. 
 It was the life of eternity which the Apostle pro- 
 claimed in “time: ~ (Once Snore; | They saw the 
 face of Stephen as it had been the face of an 
 angel.” 4 This is not a touch of facile poetry. The 
 writer knew too much about the angels to use 
 their name so lightly. (0) It should be noticed 
 that there are more glimpses of the world unseen 
 in this than in any other Gospel.” We must 
 observe at the close of this section that the 
 1°St. Luke xxii, 43. 
 
 "7 7... ἘΣ ἡ, δ; cf. Acts'4. sf: 
 SACS ν: 25. 
 
 EY (RR τὶ 17. 
 ° Tbid. xvi. 9, 19-31. ‘‘ Paradise” in xxiii. 43. 
 
IV OF THE GOSPELS 139 
 
 ministry of holy angels to our Lord, during 
 and after the temptation, recorded by the two 
 other synoptics,! is omitted by St. Luke. A 
 Leading Idea with an evangelist is wot an over- 
 mastering hobby. It is kept within bounds 
 by a divine sobriety of judgment. It does not 
 obtrude itself upon us, but requites reverent 
 study. 
 
 2. The third Gospel is the Gospel of Poetry. 
 
 This is the case, not only as regards the many 
 incidents which the imagination of Christendom 
 has always felt to be in their nature poetical as 
 distinct from legendary. 
 
 Rhythmic bursts in parallelism, and what we 
 may call choral vibrations, are of frequent occur- 
 rence. The angels’ song is incorporated with the 
 Eucharistic Services; the Magnificat, Nunc Dimittis, 
 Benedictus, with the liturgies of the Christian world. 
 The language seems at times just to stop short 
 upon the verge of a burst of chanting ; we are 
 half disappointed at not hearing the Amen.* | In 
 the parable of the Prodigal there is a refrain. It is 
 as if the heart of God conformed to the way of 
 human emotion, which repeats the language of its 
 sorrow turned into joy, with a sweet iteration, 
 circling round and round the grief which has so 
 
 1 St. Matthew iv. 11; St. Mark i. 13. 
 
 2 ἐς ΤῊΣ shepherds returned, glorifying and praising God.” St. 
 Luke ii. 20. 
 
140 THE ΥΩ IV 
 
 long been habitual, and the joy which displaces it.1 
 The acclamation of the multitude on Palm Sunday 
 is given in a highly liturgical form as compared 
 with the parallels in the two other synoptics,? 
 and surely points back to the first Gloria in 
 Macs The pathetic ‘ty “on jesus 10. the 
 “daughters of Jerusalem” has inspired Mendels- 
 sohn.? Think too of the anthem-like close— 
 “continually in the temple praising and _ blessing 
 God ”—with the Amen, the natural close of the 
 liturgical Gospel (unhappily expunged in the R.V.). 
 The whole Gospel is like a noble drama, which has 
 a chorus to meet from time to time the splendour, 
 or the pathos, or the majesty, of its development, 
 now wailing, now triumphing—or we seem to be 
 walking in a sacred cloister, not knowing when 
 some hand will “rip up the organ with its thunder- 
 stroke,” and fill the place with music. 
 
 The question of the personal appearance of 
 the Son of Man in the days of His flesh has 
 often excited a reverent curiosity. It may be 
 
 : οὗτος ὃ υἱός μου 
 νεκρὸς ἦν, 
 καὶ ἀνέζησεν. 
 ἣν ἀπολωλώς, 
 καὶ εὑρέθη (xv. 24). 
 Cj. 6 ἀδελφός σου οὗτος 
 νεκρὸς ἦν K.7.A. (¢bzd. 31). 
 * St. Luke xix. 38; cf St. Matthew xxi. 9; St. Mark xi. 9, 10 
 St. John xii. 13. = 
 3 St. Luke xxiii. 28. 
 
IV OF THE GOSPELS [41 
 
 said that there are two types of this image 
 in Christendom. In‘one, He is hard and stern, 
 wan and worn!; in the other He has a soft 
 fair beauty, with chestnut hair.2. Every Christian 
 
 1 Justin M. appears to express a wide-spread feeling (εἰς τὴν 
 πρώτην παρουσίαν τοῦ Χριστοῦ ἐν ἣ καὶ ἄτιμος καὶ ἀειδὴς καὶ θνητός, 
 κιτιλ. Diolog. c. Tryph. 14. δύο παρουσίαι... μία μὲν ἐν ἧ παθητὸς 
 καὶ ἄτιμος καὶ ἀειδής. τὐϊα. 49, cf. 85, 100, 121, also, almost like a 
 formula, Afo/og. 1. 52). See RHEINWALD. Die Kirkliche Archdologie. 
 397, ἢ. 4. 
 
 * This view is represented with great beauty, but perhaps in some- 
 what too luxuriant and florid a style, in Sir Edwin Arnold’s splendid 
 poem, after the so-called letter of Lentulus. 
 
 ** Wine-colour’d shone His hair 
 
 Glittering and waved, an aureole folded down 
 Its long ray-lighted locks, which fell and flowed 
 Fair-parted from the middle of His head, 
 After the manner of the Nazarites. 
 Even and clear His forehead ; nose and mouth 
 Faultless of grace, and full and soft the beard 
 Forked, of the hazelled colour of His hair. 
 The great eyes blue and radiant. 
 
 . . . Not ofttimes seen to smile, 
 More oft to weep . 
 Among the sons of men fairest and first.” 
 
 The Light of the World, bk. iii. ; The Alabaster Box, pp. 134, 
 135. 
 
 In a life of our Lord, which attained much celebrity in France 
 about a quarter of a century ago, it is wisely said, ‘‘M. Renan 
 supposes that Jesus had one of those exquisite faces which sometimes 
 appear in the Jewish race (Vie de Jésus, p. 80). It is remarkable 
 that the East, in its mosaics and pictures, has always presented the 
 Christ with a severe face while the West has sunk to a soft fair face 
 
142 THE LEADING IDEAS IV 
 
 heart may be sure that there was about Him 
 moral beauty ; the beauty of thought and expres- 
 sion, which radiates through the veil of flesh and 
 sense, which is consistent with sorrow, with a body 
 destitute of the lines of grace, with the trials that 
 make a man old before his time! Half the ugli- 
 ness of human faces is moral ugliness. There are, 
 no doubt, faces beautiful in youth, which, as Plato 
 says, we can easily foretell will be hideous in old 
 age. But infinitely worse are the sinister look of 
 craft, the leer, the scowl, the heaviness, which are 
 the visible expression of petty designs puckering 
 a network of lines—of unworthy thoughts and 
 ignoble lives. Half the beauty in the world is 
 moral beauty too, which shines through the eyes 
 that are pure and candid, and breathes through 
 the lips that speak of truth and gentleness. What- 
 ever His form and features may have been, He 
 must have looked beautiful who said—“and He 
 layeth it on His shoulders.” Weary as He was 
 and wan, white with exhaustion and dropped with 
 
 with a rich colour. I must confess that the grand mosaics of the 
 Calvary at Jerusalem, and of the beautiful Byzantine apses, possessed 
 by Greece and Italy, go more directly to the soul. The gentle 
 Galilean cannot properly be represented with light hair, nor with a 
 curled beard, gracefully divided. Art should avoid the hardness of 
 the mosaists without falling into the insipidity of our painters.” — 
 MICHON, Vie de Jésus, i. 197, 198. 
 : ** Which for a face not beautiful does more 
 Than beauty for the fairest face can do.” 
 WORDSWORTH, Lxcursion, bk. vi. 
 
IV OF THE GOSPELS 143 
 
 blood, He must have looked beautiful who said— 
 “ Father, forgive them.” 
 
 Ill 
 
 One inference occurs naturally. 
 
 Such a Gospel, received as an authoritative 
 record, must produce a religion of beauty. Of 
 Christian rites or symbolism (save of the highest 
 of all—the Holy Eucharist) ; of painting, poetry, 
 vestments, sacred buildings—it says nothing. But 
 sacred art must awaken at its touch. 
 
 There are good people who sometimes ask— 
 “will nothing ensure us a régzme of ugliness in 
 public worship?” Such a régzme is, they think, 
 mysteriously connected with purity of doctrine. 
 It is safe from its uninteresting placidity. Above 
 all, it is very cheap. 
 
 One thing, z/ it were only possible to secure it, 
 might bring about the desired end. If these votaries 
 could only σοί rid of St. Luke’s Gospel and of the 
 consequences which flow from it; if they could 
 obliterate not only the millions of copies, printed 
 upon papcr, but the ineffaceable memories stamped 
 upon innumerable hearts—the shapes transferred 
 from it to the canvas, or where the sunlight is 
 sheathed in the painted pane—the music which has 
 formed the golden commentary upon its inspired 
 chants ! 
 
144 THE LEADING IDEAS IV 
 
 > 
 
 From one evil this tendency in St. Luke’s Gospel 
 may save young souls. A man of lofty character 
 and noble genius, whose life up to middle age was 
 that of a saintly minister of the Calvinistic Church 
 of Geneva, but who afterwards parted not only 
 with faith in Christ but with belief in God and 
 immortality—placed in an English parsonage as 
 the pupil of a devoted English clergyman, in the 
 course of a period of severe study became the 
 subject of what appeared to himself and to others 
 an entire conversion. More than thirty years after 
 in analysing the movement under whose influence 
 he had come in the Monmouthshire rectory, 
 M. Scherer wrote—‘“ Faith became a credo; one 
 had only to possess its mechanism and repeat its 
 formula. No more contemplation or poetry ! When 
 the human soul turned from earth to heaven, 
 asking to slake its immortal thirst, it was answered 
 by arid receipts or barren syllogisms. ‘The love of 
 the past was heresy. Attachment to the fair forms 
 of worship was superstition. The yearning after 
 adoration, penitence, self-sacrifice, was a departure 
 from evangelical faith. All the vagueness and 
 tenderness, all that is most religious in religion, 
 was neglected -or held cheap:’1 Who can ~tell 
 what fatal effect such an experience at the begin- 
 ning of the religious life may have had upon a 
 
 1 Edmond Scherer. Par Octave Gréard de ?Académie Francaise 
 
 (p. 15). 
 
IV OF THE GOSPELS 145 
 
 sensitive spirit—gifted with such a perception of 
 intellectual and spiritual beauty? One result of 
 the principle of St. Luke’s Gospel would be to 
 save religion from a shape so rigid and repulsive. 
 
 Above all—for how many does life, as it draws 
 on towards its evening, become ugly and narrow 
 in uncongenial surroundings. It becomes ugly. 
 When we started it seemed to us that the fields 
 through which we were walking brought us to a 
 thousand forms, to any of which we might address 
 ourselves at will, and if we found it disappointing 
 turn readily to another. But, after a few years, 
 we discover that we are tied to one remorseless, 
 angular reality, from which we can never emanci- 
 pate ourselves. Life becomes narrow too. 
 
 ** The ample proposition that hope makes 
 
 In all designs begun on earth below 
 
 Fails in the promised largeness.” } 
 
 Oh that we might lay hold upon ‘the Christ of 
 St. Luke’s delineation! These words of the old 
 prophet, poet as well as seer—able with one pencil- 
 stroke to indicate upon a limited canvas the dis- 
 tances which present infinity to the imagination— 
 become true in a higher sense than the first. Of 
 the child of God these are the privileges. Loftiness 
 of creed—‘ he shall dwell on high.” Security in 
 order and dogma—“ his place of defence shall be 
 the munitions of rocks.” The food of the word 
 1 Troilus and Cressida. (Acti. Sc. 3). 
 L 
 
146 THEO LEADING IDEAS eI. IV 
 
 and of the blessed Eucharist—‘“ his bread shall be 
 given him.” A spiritual life issuing from his 
 baptism—“ his waters shall be sure.” ! Something 
 more. The promise turns from history or pre- 
 diction to an address to the believer personally.? 
 Christ shall be manifested to him, as St. Luke 
 draws Him—“ thine eyes shall see the King in His 
 beauty.” One magic word suggests a boundless 
 enlargement of soul from this. It is a strange 
 word, such as only poets can find—‘ they shall 
 behold a land of farnesses,’—of sunny distances 
 with distances still beyond.? 
 
 1 Tsaiah xxxill. 16. 
 
 * Note the change from ‘‘his place of defence, his bread, his 
 waters” (v. 16), to ‘‘¢hize eyes” (v. 17). 
 
 3 DPN, Les Lointains gives us a good idea of the lofty and 
 picturesque indefiniteness of the Hebrew word. 
 
IV 
 
 THE LEADING [DEAS OF ST. LUKE'S 
 GOSPEL 
 
 D 
 IN THE NARRATIVE OF THE INCARNATION 
 
 ** And the angel said unto them, Fear not: for, behold, I bring you 
 good tidings of great joy, which shall be to all people. For 
 unto you is born this day in the city of David a Saviour, which 
 is Christ the Lord. And this shall be a sign unto you: Ye 
 shall find the babe wrapped in swaddling clothes, lying in a 
 manger. And suddenly there was with the angel a multitude 
 of the heavenly host praising God, and saying, Glory to God in 
 the highest, and on earth peace, good will toward men. And 
 it came to pass, as the angels were gone away from them into 
 heaven, the shepherds said one to another, Let us now go even 
 unto Bethlehem, and see this thing which is come to pass, which 
 the Lord hath made known unto us.”—StT. LUKE ii, 10-15. 
 
 THE Leading Ideas of the narrative of the Incar- 
 nation, in St. Luke’s Gospel, the aspects from 
 which he himself regarded it, and from which he 
 wished the Church to regard it, are suggested in a 
 
 summary form by this glorious passage. 
 L, 2 
 
148 THE LEADING IDEAS IV 
 
 Whe: Saviour, the Messiah>ane.-Lord, «is no 
 shadowy, unreal being. He is really born, a real 
 Babe, wrapped in swaddling clothes, in a definite 
 place at a definite time! The Incarnation is read. 
 He is Incarnate not only for Israel, but for all who 
 have a share in humanity.2 His Incarnation is of 
 universal significance and efficacy. Earth itself is 
 the sphere of the peace which He brings; the 
 good-will of the heart of God encircles, and dwells 
 in men.® The Incarnation is a joyful dogma; a 
 fact to be received with enthusiastic delzght. “I 
 bring you good tidings of great joy.” 
 
 1 ἐτέχθη σήμερον...ἐν πόλει Δαυείδ... βρέφος... ἐσπαργανωμένον. St. 
 ikuke τί 11 12: 
 
 5 This cannot be concluded—at least directly—from the first part 
 of the angel’s message. ‘‘ To all people” (A.V.) goes beyond παντὶ 
 τῷ λαῷ, ““ἴο all the people” (R.V.). 
 
 3 The true reading and division seems to be ; 
 
 δόξα ἐν ὑψίστοις Θεῷ, 
 
 καὶ ἐπὶ γῆς" εἰρήνη, 
 
 ἐν ἀνθρώποις εὐδοκία. 
 The third line of the parallelism suggests the connecting link. 
 The two first lines have the character of a prayer; ἔστω is 
 understood, 
 
 ‘* Be there glory to God in the highest ; 
 And be there on earth peace—” 
 
 If the relation of the third line were to be logically expressed, we 
 should have a causal particle (ὅτι or the like), and a verb in the 
 indicative (ἐστι). 
 
 ** kor amongst men zs God’s good-will.” 
 (See Commentaire sur ? Evang. de Saint Luc. Par F. GOvDET, 
 tom. i. 105, 106). 
 
IV OF THE GOSPELS 149 
 
 The Incarnation is the most deautiful of the 
 manifestations of God. History, without ceasing 
 to be history, walks under a sky of magic, and 
 speaks in the lofty and rhythmical language of 
 
 poetical intensity. 
 
 The Incarnation is vea/. St. Luke’s Leading 
 Idea is this. 
 
 At a definite date in human history a Divine 
 Person assumed Human Nature by a birth in time 
 of a Virgin’s womb, in a scene of incomparable 
 beauty, with the admiring sympathy of the hosts 
 of heaven, with the instinctive enthusiastic rapture 
 of elect and meditative souls. That birth, wrought 
 by a new contact with the creative power of God 
 the Holy Ghost, was a true human birth. What- 
 ever human mothers contribute to the entire pro- 
 duction of their children was contributed by her 
 who is truly the Mother of Jesus—viz., conception, 
 formation, nativity. It was a true human body. 
 There was with equal truth a true human soul— 
 Ze. with a wll really capable of choice ; with an 
 intellect really capable of learning ; with really felt 
 desires for sustenance as regarded food, for sym- 
 pathy as regarded companionship, for deliverance 
 
 1 «*Ex Maris sumptum est substantia quicquid non solum ad 
 σύλλημψιν (conceptionem) ; sed etiam ad nutrimentum sancti feetiis 
 cedebat.” (BENGEL. Gnuom. tn Luc. i. 35.) 
 
150 THE LEADING IDEAS 
 
 with real sinless e7zotzons such 
 
 as regarded pain 
 as indignation at-wrong, pity, wonder, vivid ex- 
 pectation.! | 
 
 The reality of the Incarnation, St. Luke shows 
 us, was twofold—(1) physzological, and (2) historical. 
 
 (1) The Incarnation was a physiological reality. 
 
 The same medical preparation which pervades 
 the whole texture of St. Luke’s language influences 
 and forms a Leading Idea in his record of the 
 Incarnation. The angel’s answer to Mary’s ques- 
 tion “how shall this be?” preserved in the third 
 Gospel is—“ The Holy Ghost shall come upon 
 thee, and the power of the Highest shall over- 
 shadow thee ; therefore also that Holy Thing which 
 is to be born,? shall be called the Son of God.’ 3 
 Surely we have here a sentence whose fulness of 
 thought and delicate transparency of expression 
 come to us from the sphere in which the Miracle 
 of miracles was wrought. The whole sentence is 
 packed with thought. “There is something which 
 is to be born ; that which is to be born is holy ; 
 that Holy Thing is to be, and. to: be “owned ie 
 be, the’ Son of God. . All this is inferred Grom 
 the words just preceding in the angel’s utterance 
 in this way—‘ The Holy Ghost shall come upon 
 
 ' The student should read again and again the wonderfully weighty 
 and compacted sentences in Isaac Barrow Ov the Creed. Sermon i. 
 
 2 στὸ γεννώμενον ἅγιον. The words ἐκ cov are, probably, to be 
 rejected. 
 
 Pats Lake aces 5. 
 
IV OF THE GOSPELS 151 
 
 thee’; therefore ‘that which is to be born shall be 
 called Holy.’ ‘The power of the Highest shall 
 overshadow thee’; therefore ‘that Holy Thing 
 shall be called the Son of God.’”! The whole 
 sentence is a divine mixture of reserve and of 
 enthusiasm. It is like a smile of heaven over the 
 glory of the eternal wisdom and love in bringing 
 its most consummate work from the labyrinth of 
 ante-natal fatalities through which man passes into 
 the world. It is thus that the purity of an angel 
 
 1 Bengel. wt supra. 
 
 Pére Didon finely points to nature, ‘‘ where various kingdoms 
 superpose one another, so to speak, and mutually envelope each 
 other. The kingdom of life is added to that of matter, the animal 
 kingdom to that of life, the human kingdom to that of animality. 
 But now we have reached the kingdom of God and that of the Son 
 of God in humanity. All these successive geveses constitute in their 
 totality the lofty dream of the earth. They are all mysterious ; and 
 the more perfect the thing created the deeper is the mystery. Life 
 is more hidden than matter; the animal is more enigmatic than 
 organic life ; man is more inscrutable than the animal; Jesus is 
 more impenetrable than all. He who would scrutinize the origins 
 of things may grasp the material conditions in which beings are 
 produced, but the first cause eludes his experiments. Whence 
 comes matter? - whence life? whence sensitive existence? whence 
 being which thinks? whence genius? whence comes the Christ? 
 The science which coz/fives itself within phenomena answers to these 
 questions—‘‘I do not know.” The reason which perceives causes 
 replies—‘‘ from the Spirit of God.” Under what factual and historical 
 form was the action of the spirit manifested in the genesis of Jesus? 
 We must ask the Gospel documents, the only pages in antiquity _ 
 which teach us with any detail upon that event, concealed, almost 
 unnoticed, which has yet succeeded in changing the face of the 
 world.” (Jésus Christ, Liv. 1. Les Origines de Jésus, Chap. ii. 
 Sa Conceplion. Tom. |. pp. 34, 35). 
 
152 THE LEADING IDEAS IV 
 
 speaks to the purity of a virgin. Yet if not a 
 word too much is said for the delicacy of a 
 maiden’s ear, not a word too little is employed to 
 indicate even the physiological process by which 
 the Incarnation was effected. It is the 139th Psalm 
 translated into one of the tongues of heaven. Yet 
 not the less really is the material process sum- 
 marised which had been so nobly prophesied in 
 the psalm of the Incarnation.! 
 
 As a consequence of this Leading Idea it is 
 natural that the evangelist should mark the suc- 
 cessive stages in the early development of Him 
 who was so wonderfully born. He is ‘“ conceived 
 in the womb of Mary”; “the fruit of her womb” ; 
 “ine ΕΠΟΙ ΤΕ “Chine “to, be jberm, =---Sher Sent Σ 
 “the asabe. <r the: Child 7 “the Boy" sakes han 
 of “about thirty years old.” 2 
 
 1 Not conceal’d my substance was from Thee 
 When in the secret covert I was made, 
 Down in the dim depths of the under-world, 
 Wrought with a manifold broidery divine. 
 The germ that was myself Thine eyes did see, 
 And in Thy book these things were written all— 
 The days were outlined, ere a day had dawn’d. 
 PSALM CXXXIX. 
 
 2 συλλήμψῃ ἐν γαστρί (St. Luke i. 31). ὁ καρπὸς τῆς κοιλίας σου 
 (ver. 42). ἔτεκεν τὸν υἱὸν αὐτῆς (il. 7). τὸ βρέφος (ver. 16). 
 παιδίον (ver. 27. Ἰησοῦς ὁ παῖς (ver. 43). The last passage to be 
 noted here is—xal αὐτὸς ἦν ὁ ᾿Ιησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα 
 (Luke ill. 23). Here ἀρχόμενος and ἦν are not to be joined = 
 “6 Jesus was beginning to be about thirty years of age ””—but taken thus 
 
 = ‘‘and He Himself, Jesus, on degizning His ministry, was about 
 
IV OF THE GOSPELS 153 
 
 2. For St. Luke the Incarnation was also a 
 historical reality. And this is a Leading Idea of 
 the early part of his Memoir. 
 
 In this part of our subject we can do more than 
 appeal to the opening verses of the Gospel.! 
 
 In the section now before us this reality is em- 
 phasized by a date which was intended to fix its 
 place in the domain of history.* This is supple- 
 mented by other chronological marks which touch 
 upon the records of several governments—and 
 which, when compared with the statement of the 
 Saviour’s age, materially aid in bringing us to the 
 period of His Birth. 
 
 Still further. The Birth of Jesus as matter of 
 history derives confirmation from the general 
 character of St. Luke as a grave chronicler. It is 
 
 thirty years of age.” For the growth of Jesus in wisdom see 
 Note C at the end of this work. 
 
 1 ἄνωθεν, ἀκριβῶς, καθεξῆς (St. Luke i. 3). Of the three notions 
 conveyed by the word καθεξῆς (temporal, local, and /ogica/), the first 
 is commonest with St. Luke, in whom alone among the New 
 Testament writers the word is to be found. (St. Luke i. 3; viii. 1. 
 Acts 111, 34; Xl. 43 xvill. 23.) ‘‘St. Luke,” says Tischendorf, 
 ‘*thus professes to write the Life of Christ with historical accuracy, 
 z.e. preserving the order of events where it seemed necessary.” Three 
 facts confirm this interpretation: (1) that certain chronological marks 
 are given by St. Luke alone (ii. I ; iii. 1-23) ; (2) that the narrative is 
 made to fall into certain temporal limits, and especially, according 
 to Jewish use, into weeks (σάββατα); (3) that he occasionally 
 intimates that the exact order is either unknown to him, or left 
 undetermined by him. 
 
 * The taxing under Cyrenius. St. Luke ii. 1-3. 
 
 3 St. Luke iii. 1-3, 23. 
 
154 THE LEADING IDEAS IV 
 
 not merely that he claims this for himself in the 
 three sober and sensible adverbs lately quoted. 
 ΓΠΙΞ amedest claim is justified” by.-the® treatise 
 which he evidently regards as the second part 
 of his work—the Acts of the Apostles. We find 
 in it an evidently careful use not only of oral 
 information, but of memoranda and documents.! 
 Now historical accuracy is not a capricious and 
 intermittent impulse. It is a fixed habit of mind, 
 the result of a particular discipline. Historians of 
 the school of the author of the Acts of the Apostles 
 are not men to build a flamboyant portal of romance 
 
 τ We may refer to the letter of Claudius Lysias (Acts xxiii. 26-31) ; 
 and to the peculiar amplitude and exactness in the reports of the 
 speeches of Demetrius and of the town-clerk (Acts xix. 23-41). 
 The account of the voyage and shipwreck of St. Paul proves that 
 St. Luke was a most acute and accurate observer, and a thoroughly 
 careful and conscientious writer. ‘* By a criticism of this kind,” 
 observes the Bishop of Carlisle in reference to Mr. Smith of 
 Jordanhill’s work on the subject, ‘‘we pass by one step over the 
 eighteen intervening centuries ; and we are able to say, with a sense 
 of absolute security, that the man who, in the anxiety and weariness 
 of a tempestuous voyage, even in a wreck, was able to observe and 
 record with such demonstrated accuracy the incidents of his adven- 
 ture, must be worthy of credit in any case in which he pledges 
 himself to have carefully investigated the facts that he records as 
 true.” See the masterly passage in Zhe Foundations of the Creed. 
 By the Bishop of Carlisle. (Pp. 108-127.) St. Augustine seems 
 to have contemplated this specially in regard to the history of the 
 Birth. ‘*Qui non solum...ex ore ejus audita, vel ab Ilo sub oculis 
 suis operata, dicta et facta, meminerant; verum etiam, que priusquam 
 Illi adheeserant, in ejus zat?vitate, vel trfantid vel pueritia...sive ab 
 7250, sive a parentibus ejus, sive a quibuslibet aliis, certissimis indiciis 
 et fidelissimis testimoniis...generi humano annuntiare curaverunt.” 
 (De Consens. Evang. Lib.i. Tom. iii. Pt. 1, p. 1043. Ed. Migne. 
 
IV OF THE GOSPELS 155 
 
 over the entrance to the austere temple of Truth. 
 From what we learn of St. Luke in his later work 
 we may be sure that he had authentic sources of 
 information open to him, which cannot now be 
 traced. Brief memoirs of many incidents may well 
 have existed in certain families or assemblies. As 
 regards “the Bethlehem narrative,” we can scarcely 
 doubt from what source the information was sup- — 
 plied. There is much which seems to reveal the 
 head and heart of Mary. Mothers are the best 
 biographers of their children. At all events we 
 may be assured from what we know of him that 
 St. Luke had authentic sources of information 
 open to him; and that as he used such documents 
 for occasions of much less importance, so he did 
 not neglect them for the record of the most 
 momentous events in human history.’ 
 
 Such is St. Luke’s first great Leading Idea of 
 the Incarnation. It is a reality, physiologically and 
 historically. 
 
 Il 
 
 A second great Leading Idea is the wzzversality 
 of the Incarnation. 
 The remedy is not merely for the Jewish race ; 
 
 1 It is instructive to notice- the s¢eadying influence which, in such 
 an age, kept the narrative of the sacred Childhood well within the 
 lines of ideal truth. A romance would have given us an obtrusively 
 superhuman, Ζ. ὁ. an wzhuman babyhood, The Apocryphal Gospels 
 are an instructive object-lesson in the evidences of Christianity. 
 
156 THE LEADING IDEAS ιν 
 
 or for a selected few, the special favourites of 
 heaven. It is for the whole diseased material of 
 human nature ; for all the sinful, the weary, the 
 suffering ; for the whole great army of the guilty 
 and miserable in every land. That which the 
 Son of God took into real union with Himself 
 is) humanity.» -Ebence. tin, the #Gospel. ‘before us, 
 ‘Jesus meets all who cross His path with im- 
 partial sympathy. Hence, just before He leaves 
 the earth, He commands His disciples to preach 
 “repentance and remission of sins in His name 
 unto all the nations.”1 Hence also the Gospel— 
 record of “all that Jesus degan both to do and to 
 teach,” 2 is the fitting prelude to a narrative which 
 tells us of all which the ascended Jesus continued 
 to do and to teach from heaven by the agency of 
 His servants “in Jerusalem and in all Judza, and 
 in Samaria, and unto the uttermost parts of the 
 earth.”? The Leading Idea of this wzversal In- 
 carnation stands in the forefront of the wz7versal 
 Gospel. It finds a nobler and loftier expression in 
 Simeon’s song—‘“ Thy salvation, which Thou hast 
 prepared * before the face of a// the peoples °—a light 
 
 1 εἰς πάντα τὰ ἔθνη. St. Luke xxiv. 47. 
 
 ἜΑ ΕΣ τ τς "bid ν: ὃ: 
 
 4 We may translate the Hebraizing abstract into the concrete, and 
 remember that ‘‘ the salvation which Thou hast prepared” = ‘‘ the 
 Saviour whom thou hast pre vel Zipareu the- dace: cof “all the: 
 peppless (“1 [Luke ii: 20: 31.) 
 
 quibu) 
 5 κατὰ πρόσωπον πάντων Tari huw λαῶν. For the lig Wn upon 
 many passages by this Leadjom. iting Idea the student χα the 
 
IV OF THE GOSPELS 157 
 
 unto the unveiling of the Gentiles, and the glory of 
 
 Thy people, Israel.” 1 
 
 iil 
 
 A third Leading Idea in St. Luke’s narrative of 
 the Incarnation and Birth of Jesus is that it is 
 Jovful. 
 
 When the voice even of her who had conceived 
 “the Holy Thing which was to be born” reached 
 Elizabeth, the Holy Ghost filled her with a sweet 
 surprise, and “the babe leaped in her womb for 
 joy.’? The angel of the Lord upon the first 
 Christmas Eve struck the key-note, not only of 
 the Incarnation prelude, but of the whole Gospel. 
 “Behold, I bring you good tidings of great joy.” 
 As it begins, so it ends. “And they worshipped 
 Him, and returned to Jerusalem with great joy.” ® 
 
 IV 
 
 A fourth Leading Idea of St. Luke’s narrative— 
 and one peculiarly adapted for Gentiles, and espe- 
 cially for Greeks—is that it is beautiful. 
 
 St. Luke’s is the painter’s Gospel. And his 
 
 > 
 
 ‘unbelievers ” (St. Luke xii. 46) compared with ‘‘ the hypocrites’ 
 (St. Matthew xxiv. 51). The former was felt to be wanted in the 
 Gentile Gospel. 
 
 1 St. Luke ii. 30-33. 2 Lbid. i. 44. 
 
 3 oid. Ὡς 10; xxiv. 52. Cf. 1 St. John 1. 4. ‘* These things 
 we write that your joy may be fulfilled.”” The Christmas chimes are 
 never quite out of hearing in the Church. 
 
158 THE LEADING IDEAS. IV 
 
 history of the Great Truth is placed in zdyllec 
 surroundings. So much so that sometimes it is more 
 than insinuated that history never is idyllic ; that 
 its car is always drawn by common-place steeds 
 through common-place scenery ; that the music to 
 which it moves may have a momentary pathos or 
 romance, but never the sustained loveliness of a 
 Pastoral Symphony. 
 
 St. Luke’s is the poet’s Gospel. Its beginning 
 is interspersed with sacred canticles, with bursts of 
 holy song. Fragments of noble liturgies may be 
 detected more than once in the sequel of the narra- 
 tive. But in the prelude of the Gospel the liturgical 
 chant is heard at every turn. Every one remembers 
 the words of Elizabeth, the plain song of the 
 angel of the Lord, “the descant” of “the heavenly 
 soldiers,” and those three other effusions so familiar 
 as the Magnificat, Nunc Dimittis, and Benedictus) 
 The words of Gabriel, also, at the Annunciation, 
 run into that parallelism which is the necessary 
 form of Hebraic poetical elevation. 
 
 These canticles, indeed, are specially appealed 
 to by Strauss and Renan as proofs that the narra- 
 tive is unhistorical. But the fact that they were 
 emprovised need produce no difficulty. For they 
 were not composed under the difficult conditions 
 cither of classical or of modern poetry, restricted by 
 
 τ St. Luke i. 30-34, 35, 42-46, 67-80 ; ii. 10-18, 29-33. 
 + bid. 1. 30-37. 
 
IV OF THE GOSPELS 159 
 
 quantity and rhyme. Poetry is the impassioned 
 rhetoric of the East. When the prophet is elevated 
 by the glory or darkened by the terrors of the 
 future; when his voice trembles with pathos or 
 rises into indignation, his style. spontaneously as- 
 sumes the form of Hebrew poetry. We are told 
 that poetry is neither extemporaneous nor epidemic. 
 Our poetry fortunately is not; but our rhetoric 
 (perhaps too frequently) is both one and the other. 
 Given a receptive and sensitive mind, steeped in 
 the style of the psalmists, and the awe mixed with 
 rapture which must have been caused by such 
 incidents if they really occurred—the production of 
 such canticles becomes entirely credible, in the 
 case of pious Israelites deeply penetrated by the 
 sacred literature of their race. 
 
 Let us pause for a moment to consider whether 
 we cannot find evidence in the context of some of 
 these canticles that they belong to the time to 
 which they are assigned, and can be referred to no 
 other, without supposing an exquisite literary tact 
 totally alien from apocryphal forgeries. 
 
 Take the hymn of Zacharias. What should we 
 expect from him? The hope of Jesus Christ and 
 of salvation, rising indeed a little beyond the 
 Psalms, but still in Jewish colours, and under 
 Jewish images. Precisely such is its character. 
 The God whom Zacharias blesses is Israel’s God. 
 The mighty salvation is in David’s house. It is 
 
160 TPE LEADING SOEs IV 
 
 the fulfilment of prophecy in pursuance of the 
 promise to Abraham.’ The whole groundwork of 
 the: Lymn. 15. Jewish: The) time as. ΕἸ το bewa 
 dawn at best, “the day-spring from on high” ;? 
 but there are vistas which let us behold the broad 
 light upon the great deep. 
 
 Similarly with the songs of the Blessed Virgin 
 and of Simeon. .Our Church uses them as daily 
 psalms, and applies them to Christ. But those 
 who had seen the Incarnate Lord, who had beheld 
 Him risen and ascending, would have spoken far 
 more strongly. Their songs would have been 
 more like “Rock of Ages,” “or “When 1 survey 
 the wondrous Cross.” They would not have been 
 echoes of the harp of David, so much as of the 
 harps of heaven—‘ Thou wast slain and hast re- 
 deenred us to God ἐν Ly blood” “This hymn; 
 if inconceivable carlier than Zacharias, is +more 
 inconceivable later,” says Dr. Mill. Such sunlit 
 mountain-tops in the distance with such mists over 
 the path that lead to them; such a firm grasp 
 upon salvation and redemption, such a clear view 
 of its character as consisting in the “remission of 
 sins,’® yet such silence as to its details ; can only 
 belong to the thin border-line of a period, which 
 was neither quite Jewish nor quite Christian. <A 
 
 1 Sts suke 1.68; 60, 73. + Lhd: Ver. 7S. 
 3 [bid. i. 77. γνῶσιν σωτηρίας ἐν ἀφέσει ἁμαρτιῶν. Cf 
 Colossians i. 14. 
 
IV OF THE GOSPELS 161 
 
 little less, and these songs would be purely Jewish ; 
 a little more and they would be purely Christian.! 
 
 St. Luke’s idea of beauty (for a reason which 
 has been stated at length”) includes also another 
 element. It might now be called vzszonary and 
 mythic, or a tendency to personify abstract con- 
 ceptions. The third Gospel is throughout a Gospel 
 of the holy Angels—ze., we read more of their 
 ministry, in connection with Jesus than elsewhere. 
 This is especially marked at the outset.? 
 
 These, then, are St. Luke’s Leading Ideas of the 
 Incarnation and Birth of Jesus Christ :—(1) The 
 Incarnation is a real/ity—physically, with the con- 
 ception, formation, and nativity of the Holy Child ; 
 historically, with a definite starting-point in time 
 and place of a truly human life. (2) The Incar- 
 nation is a fact of wxzzversal import. ‘When Thou 
 tookest manhood upon Thee to deliver it, Thou 
 didst not abhor the Virgin’s womb.” The Redemp- 
 tion which issues from the Incarnation as from its 
 vital principle is not partial and “particular.” It 
 is the fountain-head of a message addressed to 
 every form of sin and misery in every land. It is 
 the implied starting-point not only of the Gospel 
 itself, but of the appended Church-history by the 
 same hand which tells us how “the message, going 
 
 1 This argument was originally suggested by Dr. Mill’s Panthetstic 
 Theories of the Gospel. 
 * Discussion iv. Ὁ. il. I. 
 3 St. Luke i. 11-26, 35 ; ii. 9, 10-16. 
 M 
 
162 LE LEADING IDEAS SEL. IV 
 
 forth from the upper-chamber, spread to temples, | 
 houses, streets, market-places, inns, prisons, camps, 
 courts, chariots, ships, countries, cities, islands ; 
 tu. Jews, Gentiles, magistrates, officers, soldiers, 
 eunuchs, prisoners, slaves, freemen, women, chil- 
 dren, sailors ; reaching finally Athens and Rome.” ἢ 
 The Man is the fitting symbol throughout ; it is 
 the universal Gospel of the universal Incarnation. 
 (3) The Incarnation is joyful. Its very idea is 
 ‘good tidings of great joy.” (4) The Incarnation 
 is beautiful, with the beauty of an idyll, of a poem 
 —with angels ascending and descending upon the 
 Son of Man. The story which enshrines it has 
 become part and parcel of the beauty of the starry 
 night. 
 
 1 BENGEL. Guom. Act. Apost. ad 2772. 
 
IV 
 
 THE LEADING IDEAS OF ST. LUKE'S 
 GOSPEL 
 
 E 
 
 THE DANGER OF RICHES AND THE COMPENSA- 
 TIONS OF POVERTY 
 ** Yet lackest thou one thing ; sell all that thou hast, and distribute 
 
 unto the poor, and thou shalt have treasure in heaven ; and 
 come, follow Me.”—StT. LUKE xviii. 22. 
 
 THE incident to which these words belong! is 
 not peculiar to St. Luke, but common to all the 
 synoptics.2, This saying, however, gives a con- 
 venient starting-point for the consideration of one 
 of the Leading Ideas of St. Luke—the dangers of 
 money, and the compensations of poverty. 
 
 I 
 
 The danger of money forms one Leading Idea 
 of St. Luke’s Gospel. 
 1 St. Luke xviii. 18-31. 
 2 St. Matthew xix. 16-30. St. Mark x. 17-32. 
 M 2 
 
164 THE LEADING ΤΕΣ, IV 
 
 The spring of a sweet aspiration after a new life 
 came to this ruler of a synagogue, while yet young.' 
 In the freshness of youth’s enthusiasm he ran and 
 knelt to the great Teacher.2 His desires ran natu- 
 rally from his training in two channels. He wanted 
 agreat Rabbi anda perfect rule. The dialogue ends 
 in that stern, awful saying, “sell all that thou hast 
 and distribute unto the poor—and come, follow Me.” 
 Then the vivid pencil of St. Mark shows us the 
 gathering of a grey cloud upon the sunshine of the 
 enthusiast’s face. His countenance fell and lowered 
 ina moment upon the word? “Ele became ex- 
 ceeding sorrowful, for he was very rich.” 4 
 
 This passage is not a favourite with many 
 preachers. They feel it necessary to explain away 
 the Saviour’s words, “if thou wilt enter into life, 
 keep the commandments.”® They say very bitter 
 things against the young ruler. He is a St. Sebas- 
 tian, pinned through and pierced with the many 
 arrows of evangelical pulpits. ‘He had not clear 
 views.” It would be strange if he had, as he was 
 not a prophet. ‘“ He did not follow Christ.” Who 
 can answer for himself that he would have done so, 
 at the time, and in the circumstances ? 
 ἄρχων. St. Luke xviii. 16. νεανίσκος. St. Matthew xix. 20. 
 ot. Mark, x: 117. 
 
 3 6 de στυγνάσας ἐπὶ τῷ λόγῳ (cf. for the word στυγνάζων ὁ 
 οὐρανός. St. Matthew xvi. 3). 
 
 4 St.. Luke xviii. 23. 
 > St. Matthew xix. 17. 
 
 τῷ 
 
IV OF THE GOSPELS 165 
 
 Jesus bent on him one of those penetrating 
 glances which look into a man’s being, and with it 
 gave the young ruler His one love.!. That love is 
 not lightly bestowed, nor lightly taken away. It 
 is a net with so many meshes; a voice with so 
 many intonations ; a finger whose divine subtlety 
 touches so many springs and bolts of the door of 
 the human heart. Perhaps one day the young man 
 followed Jesus better and with fuller adhesion than 
 he could have done at that moment. Perhaps he 
 was one of those who only a little later sold “lands 
 and houses, and brought the prices of the things 
 that were sold, and laid them at the Apostles’ 
 feet,” so that ‘ distribution was made unto each, 
 according as any one had need.”? Yet a little, 
 and the seed of thought sown in his heart by the 
 great Sower might come to maturity, so that he 
 could say—‘ I through the law died unto the law, 
 that I might live unto God.” ® 
 
 At all events, the danger of riches is shown in 
 
 one of those immortal images which have passed 
 into the common speech of humanity.* The illus- 
 
 ' ὁ δὲ ᾿Ιησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν αὐτόν. (St. Mark x. 21.) 
 ‘Amavit quodam quasi risu oculorum.’ (BENGEL 772 /oc.). 
 
 * Acts iv. 34-36. The διεδίδετο of ver. 35 answers remarkably 
 to the διάδος of St. Luke xviii. 22. 3 Galatians ii. 19. 
 
 * St. Luke xvi. 24, 25. The expression is found in the Talmud 
 and in the Koran. (Sur. vii. 38.) It was from ignorance of the 
 Semitic idea that many Greek interpreters substituted κάμιλος, a rose. 
 (See Renan. Vie de Jésus. Pp. 175, 176, n. 2. Cf also St, 
 Matthew xxiii, 24.) } 
 
166 THE LEADING IDEAS IV 
 
 tration is drawn from one of the common popular 
 stories current in the East, which would be recog- 
 nized by all. There were far-spread tales and 
 legends of some enchanted city, with a gate of 
 entrance which was a needle’s eye. Among the 
 applicants for admission was a rich merchant, 
 riding on a camel, with its long neck and humped 
 back, packed with precious wares. The rich man, 
 who trusts in riches, fares like the merchant of the 
 story. He cannot pass through the magic gate 
 into the radiant city without the divine spell which 
 makes him free of the land of the spirit. 
 
 To this part of the subject we shall return at the 
 close of this Discussion. But to prove that the 
 danger of riches is one of the Leading Ideas in 
 St. Luke’s Gospel we need only at present point to 
 two passages. St. Luke’s version of the Sermon 
 on the Mount has for its first beatitudes—“ blessed 
 be ye poor; blessed are ye that hunger now”; 
 for its first woes—“ woe unto you that are rich; 
 woe unto you that are full.” The parable of the 
 rich. man and Lazarus 15. peculiar: te the’ third 
 Gospel.? 
 
 1 See the interesting pages in Lange—Zife of the Lord Jesus 
 Christ. - Book 4, Part 5,-§ 35. (Vel. ὙΠ ΤΡ 15 4185. Ene- 
 lish Translation. ) 
 
 2 St. Luke vi. 20, 21, 24, 25 3 xvi. 19-31. On the section xii. 
 13-22, see Ζγήγα. 
 
IV OF THE GOSPELS 167 
 
 II 
 
 This Leading Idea has for its completion the 
 compensations of Poverty. The Jesus of St. Luke’s 
 Gospel has for the poor His tenderest words and 
 sweetest promises. His mother offers the Purifica- 
 tion of the poor. The first specific declaration 
 of His teaching therein is that application of 
 prophecy to Himself in the synagogue at Nazareth. 
 —“the Spirit of the Lord hath anointed Me to 
 preach the gospel to the poor.” The first sentence 
 of the other version of the Sermon on the Mount 
 is—‘ blessed be ye poor.’ Those whom true 
 disciples are counselled to invite are “the poor, 
 the maimed, the halt, the blind, who cannot re- 
 compense them.” The beggar is carried by the 
 angels into Abraham’s bosom.! 
 
 Believers in Christ try to render this compensa- 
 tion of poverty intelligible to Christian reason 
 exercised upon social problems ; and truly they caz 
 do so. Yet after all explanation a something 
 always remains in His teaching about poverty, 
 
 1 St. Luke ii 7-24; iv. 18; vi. 20; xiv. 13; xvi 22. The 
 great Apostle, whom all antiquity so closely connected with 
 St. Luke’s Gospel, gives us a biography of Jesus in ove word. It 
 was one act of poverty (ἐπτώχευσεν. 2 Corinthians viii. 9). The 
 New Testament gives us two more of these wonderful compressed 
 iographies of Jesus—one, His outward life, with its ceaseless 
 activities (διῆλθεν εὐεργετῶν, Acts x. 38); one, His inner life, with 
 
 its perpetual self-denial. (οὐχ ἑαυτῷ ἤρεσεν, Romans xv. 3). One 
 act of poverty, one act of benevolence, one act of self-denial ! 
 
168 THE LEADING IDEAS IV 
 
 which our generation keeps as far out of sight as 
 possible. This generation has its ear and heart 
 finely touched to hear the bitter cry of the “sub- 
 merged tenth.” Social Christianity, like moral 
 philosophy, has a great proposition whose “cate- 
 gorical form” involves an “ epitactic meaning.” 
 “Poverty is blessed”; then “give alms But 
 have not even those who appeal to Christ’s name 
 most loudly grown afraid to tell the poor that, 
 after all, their poverty, if rightly borne, has one 
 special blessing—the smile and the promise of 
 Christ ?1 
 
 Two great dangers in money-making and money- 
 holding are signalized by our Lord in St. Luke’s 
 Gospel, and help to bring out this Leading Idea. 
 
 1. The first great danger is the unresting and 
 feverish absorption to which it leads. 
 
 When the man died who in the present genera- 
 tion had amassed the largest fortune which was 
 ever made by advertisement of a popular medi- 
 cine—leaving, it is to be added, a vast sum for 
 public purposes—the chief organ of contemporary 
 Opinion printed a striking article upon the entire 
 singleness of aim necessary for money-making on 
 a grand scale.? 
 
 * Glad to be poor, because He loved the poor, 
 And made them wealthy with His word. 
 Str E. ARNOLD, Zhe Light of the World, p. 170. 
 
 2 ““Money-making is an art by itself; it demands for success 
 the devotion of the whole man. Sleeping or waking his thoughts 
 
iv OF THE GOSPELS 169 
 
 With that article we may well compare the utter- 
 ance of one of the most simple and transparent of 
 human souls— 
 
 Bear me, dear Lord! where’er Thou art— 
 O never then from me depart ; 
 For to my soul ’tis hell to be 
 But for one moment without Thee.? 
 There is something terrible in this metallization of 
 spirit required by the process prescribed in the 
 organ of the wisdom of the world. A wall so 
 crowded can have no room for the image of Christ. 
 2. A second danger is detertoration of character. 
 The soul becomes vulgarized. A want of con- 
 sideration and sympathy disennobles the whole 
 nature. Not seldom one who has been conspicuous 
 for liberality in narrow circumstances becomes 
 ungenerous, when suddenly transplanted into opu- 
 lence. An offensive ostentation and sense of per- 
 sonal importance betrays itself in little traits of 
 language which reveal character. To use vulgar but 
 expressive words, such persons “stink of money.” 2 
 must be devoted to it. . . . It was the life-work of a man who let 
 no chance pass him. . . . It is not every one who is capable of 
 such single-hearted attention as this. Most men wish to be wealthy, 
 but . . . with a want of steadiness and singleness of purpose. . . . 
 Politics or love are great things to them ; they are not willing to 
 give them up as just so many snares by which the path of money- 
 making is beset.” —( 7%mes article on Mr. Holloway. ) 
 1 Bishop Ken. 
 * What a pompous sense of personal importance in the words of 
 
 the Pharisee—rdyra ὅσα κτῶμαι! (St. Luke xviii. 12.) The 
 Pharisees, as a class, were rich and covetous. 
 
170 THE LEADING IDEAS IV 
 
 This selfish, feverish restlessness is drawn in 
 deathless and terrible lines by our Lord in an 
 awful parable peculiar to this Gospel. The rich 
 man, just before a death of violence,! held 
 that dread dialogue in his own heart.2 Seven 
 futures, in rapid succession,? to show that such 
 satisfaction as riches can give is always in the 
 distance—then szxr presents, and all selfish! “So is 
 he that layeth up treasure for /zmself, and is not 
 rich for God.” 4 
 
 {ΠῚ 
 
 Yet with all this annunciation of the dangers of 
 riches, there is absolutely nothing in St. Luke’s 
 Gospel which tends to show that money or property 
 is an unlawful thing for a Christian to hold. 
 
 No doubt some of its burning phrases have been 
 ingeniously formed into a theory which would land 
 the Gospel in anexploded absurdity. “ Luke,” it is 
 said, “is an Ebionite.® This strain was certainly 
 
 1 xii, 20. ‘* This night they are requiring thy soul from thee.” 
 The brigandage, which was the terror of Galilee (Joseph. “177. 
 xvii. x. 4, Vzta 11) throws a lurid light upon the expression. (See 
 Renan, Viede jesus, ἘΠΊ π᾿ ἢ) 
 
 * διελογίζετο ἐν ἑαυτῷ, xii. 17. 
 
 3 rl ποιήσω--ποῦ συνάξω-- τοῦτο ποιήσω---καθελῶ---οἰκοδομήσω--- 
 συνάξω--ἐρῶῷς hid. ver. 17-19. Then ἔχεις---κείμενα---ἀναπαύου, 
 φάγε, πίε, εὐφραίνου, ver. 19. Note the repeated personal pronoun 
 TOUS καρπούς μου-- μου τὰς ἀποθήκοα--- τὰ γεννήματά μου καὶ τὰ ἀγαθά 
 μου---τῇ ψυχῇ μου. ver. 17-19. 
 
 bid. Wer 21. 
 
 » So de Wette somewhere speaks of the ‘‘heresy of Luke.” 
 
IV OF THE GOSPELS 171 
 
 in the original teaching of Christ. The traits even 
 in Matthew are significant enough. But Luke, who 
 held advanced communistic views, exaggerated the 
 original. He wished to represent the Saviour as 
 insisting that the poor, simply because they were 
 poor, were invited to the banquet of the kingdom ; 
 that the rich man was to be cast into hell, simply 
 because he was rich, well clothed, and dined well.” 1 
 
 The answer is obvious. 
 
 1. Our Lord very clearly shows that that which 
 is really dangerous in riches extends to the foor 
 as well as to the vzch. 
 
 There are two words rendered covetous in A. V. 
 . . . One is simply “love of money.” ” The other 
 word is more profound and far-reaching.® It is 
 the desire of more and ever more—soreness, if 
 we might coin a word. It is the craving to fill 
 the chasm in the self with lower things ; it is the 
 character of one who is ever seeking more of 
 them.* 
 
 1 Renan, Vie de Jésus. Chap. x. xi. pp. 164-194. See Note A 
 at the end of this Discussion. 
 
 2 The adjective φιλάργυρος occurs only once in the Gospels. (St. 
 Luke xvi. 14.) 
 
 3 Πλεονεξία. (St. Luke xii. 15.) 
 
 4 Hence its connection with lasciviousness. 1 Corinthians v. 11. 
 Ephesians v. 3. 
 
 The cloyed will, 
 That satiate yet unsatisfied desire, that tub 
 Both filled and running. 
 Cymbeline, Act i. Se. 7. 
 
172 THE LEADING IDEAS IV 
 
 It is clear that the disciples did not look upon 
 our Lord’s words to the rich young man as extend- 
 ing spiritually only to the rich. Their alarmed 
 question is not “what rich man can be saved ?” 
 but “then who can be saved?” when they receive 
 the loving explanation—“ Children, how hard is it 
 for them that ¢rast 271 riches to enter into the King- 
 dom of God!” And this proves that they under- 
 stood the saying, and are accordingly soothed by 
 being pointed to the miracle of grace which saves 
 rich and poor alike from covetousness. What we 
 need to be emancipated from is not money literally 
 and in itself, but the fallacy about money and pos- 
 sessions common toman. ‘“ Take heed and guard 
 yourselves from all covetousness—for, not in the 
 abundance which belongs to any man, not out of 
 the things which he possesseth, is his true and 
 very lite?’* 
 
 2. Our Lord teaches in St. Luke’s .Gospel: that 
 riches are not necessarily to be repudiated ; so far 
 from it, that rightly used they may add _ inten- 
 sity to the joy of our future condition. Out of 
 the mammon, whose characteristic is injustice ard 
 
 Cf. Juvenal’s— 
 ‘* Tassata viris, nedum satiata, recessit.” 
 
 On πλεονεξία, φιλαργυρία, see the few pregnant pages, full of the 
 quiet reverential acuteness of Archbishop Trench. (Syzom. of the 
 New Testament, § 24, pp. 78-81.) 
 
 1 οὐκ ἐν τῷ περισσεύειν τινὶ ἣ ζωὴ αὐτοῦ ἐστὶν ἐκ τῶν brapydvTar 
 αὐτῷ. (St. Luke xu. 15.). The whole of this precious section is 
 peculiar to St. Luke. 
 
IV OF THE GOSPELS 173 
 
 untruth, we may form friendships which will not 
 terminate with life. “I say unto you’’—not re- 
 pudiate your riches, but—‘ make to yourselves 
 friends out of the mammon of unrighteousness, 
 that, when it shall fail, they may receive you 
 into the eternal tabernacles.” ! 
 
 Our Lord does not here teach that these friends 
 purchase or gain for us an entrance ; they simply 
 receive us when we enter. Our names must be 
 graven, not on the hearts of the poor saints, but on 
 the hands of the Redeemer with the very nails of 
 the crucifixion. ‘Make to yourselves /rzends.” 
 With money alone we can buy slaves, tools, 
 flatterers. But with money alone we cannot buy 
 a friend. Only he who “ας ἃ heart can win a heart ; 
 only a heart-winner can be a friend-winner. 
 
 Riches rightly used, our Lord teaches, may be 
 profitable for our higher interests. 
 
 3. Further. The true mind of Scripture is not in 
 fragmentary texts splintered off from their context 
 and crudely interpreted out of the medium in which 
 they have their vitality. Outside the context of 
 the history of the Church isolated texts, broken 
 
 1 St. Luke xvi. 9. Mammon is scarcely proved to have been a 
 Semitic god answering to the Greek Plutus. The ἑώρα seems gradually 
 to have been Ayfostatized in common speech (like the ‘‘ almighty 
 dollar” in America. Cf ὧν 6 θεὸς ἡ κοιλία. Philippians iii. 19). 
 The word is probably connected with the Hebrew POS = that in 
 which confidence is placed. (Does our Lord refer to this in 
 St. Mark x. 24?) 
 
174 THE LEADING IDEAS IV 
 
 from the pole, are like broken telegraph wires. 
 Fanaticism runs like a ball of fire along these 
 broken wires. 
 
 From the third Gospel we naturally proceed to 
 the church history by the same hand which is its 
 sequel. The only communism of which we read, if 
 ever realised at all as a fact, was only momentary. 
 The history of Pentecost is not “a charter of sazs- 
 culottes.’ ‘The communism which it records was 
 the Christian communism of the spirit, which is 
 zdeal: the divine delicacy and tenderness of senti- 
 ment, of heart and hand. The worldling’s harsh 
 and repeated assertion—‘ this is my private pro- 
 perty, this is my own” 
 
 was scarcely translated by a 
 single believer! into the new and beautiful language 
 of heaven, in that atmosphere still electric with the 
 presence of Christ, and marked by the traces of 
 the Holy Ghost's steps of diree= A: little daterathe 
 Christians of Antioch sent relief unto the brethren 
 that dwelt in Judzea, whose worldly means, perhaps, 
 had been affected by the noble extravagance of 
 Christian love.? A large contribution necessarily 
 implies resources from which it can be given. 
 Later on, again, a house of considerable size 
 remains the property of its owner.® 
 
 1 καὶ οὐδὲ εἷς τι τῶν ὑπαρχόντων αὐτῷ ἔλεγεν ἴδιον εἶναι. (Acts 
 1 52.) τ CLG ἘΠ 20, 20: 
 
 ΒΥ ΟΣ xn. D2. St. Peters language ᾿Ξ sexpress, ΠΕ the 
 land remained, did it not remain thine own? and, after it was sold, 
 was it not in thy power?” (Acts v. 4.) 
 
IV OF THE GOSPELS 175 
 
 On passing into the catacombs, recent discoveries 
 prove that the Christian faith had penetrated into 
 the higher classes of Roman society much earlier 
 than had been supposed. Before the end of the 
 first century noble or royal names—Cecilii, Pom- 
 ponii, Attici, Domitii—of high-born ladies and 
 gentlemen, who had heard Apostles, or disciples of 
 Apostles, are found in the crypts. The very walls 
 and paintings on the stucco, with their finished and 
 delicate arabesques, attest the opulence of the pos- 
 sessors. The Gospel, all quivering as it still was 
 with a young life from contact with the Saviour 
 and His disciples, had startled those distinguished 
 personages with no suspicion of communism.! 
 
 From these three facts (1) that our Lord plainly 
 taught that the chief danger to every man, poor as 
 well as rich, is in a false view and wrong use of 
 money ; (2) because money, rightly employed, is 
 capable of bringing special spiritual blessings ; (3) 
 because the very earliest Church interpreted the 
 Saviour’s teaching in this sense ; we conclude that 
 there is no communism in this Leading Idea of St. 
 Luke’s Gospel. 3 
 
 1 Les Catacombes de Rome ; par Gaston Boissier. (eee des 
 Deux Mondes. Tom. lix. pp. 170-173.) It will be noticed that 
 the language of the Apostle (1 Peter iii, 3, 4) presupposes an atmo- 
 
 sphere such as is breathed by fashionab ladies, surrounded by the 
 refinements of rank and luxury. 
 
176 THE LEADING IDEAS IV 
 
 IV 
 
 Let us not, however, after all close by explaining 
 away the thought which is placed at the head of this 
 Discussion. Christ looks right over His contem- 
 poraries. He feels that His voice has infinite 
 volume. He can throw it where He will. Across 
 the culf of time, His eye looks at each of us. The 
 good Physician still understands each case as He 
 did on earth. And we are so different, one from 
 the other. For most of us there are the allowed 
 sweetnesses and tender commonplaces of home. 
 We ripen for the grave through slow changes, until 
 a husband’s withered hand is laid in a hand which 
 is withered too, and the child’s last kiss is imprinted 
 upon a white brow. Such lives may not only be - 
 happy but holy. Yet at times the sentences of 
 Jesus sound dim, awful, and half understood, down 
 the corridor, when the door is opened for a moment. 
 “Sell all that thou hast and come and follow Me.” 
 “Tf any man come to Me, and hate not his father 
 and mother—yea, and his own life also, he cannot 
 be My disciple. And whosoever shall not bear his 
 cross, and come after Me, he cannot be My dis- 
 ciple.” + 
 
 But there are cases in which He sees something 
 peculiar—the stuff of which heroism and martyr- 
 
 1 Sto luke xiv. 26; 27: 
 
Vv OF THE GOSPELS 177 
 
 dom is made; the marble from which His hand 
 can form the saint. From the cricket-field, from the 
 struggles of the river, from the gaiety of the ball- 
 room, from fair homes with the sustained stateli- 
 ness of their daily life, He calls His own. He Who 
 is so gentle half breaks their very hearts, takes from 
 them the life of their life, that He may set the broken 
 heart in His own way, and teach it the sublime 
 joy of sacrifice. 
 
 And for promises— treasure in the heavens.” ! 
 Does that seem indefinite? Do we distrust things 
 that lie in such azure distances, in such mystic 
 depths ? Nay, something more. He adds—“ zx thzs 
 time.” For those who “ have left their own,’* He 
 seems to promise two things—a life ennobled, 
 augmented, harmonized ;* ties less vivid and pas- 
 sionate, but perhaps of almost equal tenderness.°® 
 
 That call came. from house to house in the 
 “Umbrian movement” of the thirteenth century, 
 to St. Francis of Assissi, and many others. It may 
 come to some who read these lines—‘“ sell all that 
 thou hast,” and that instantly—talents, acquisi- 
 tions, prospects, the intellect trained for ‘and 
 assured of success. ‘Distribute through and 
 through,” to the sick, to the ignorant, to the out- 
 St. Luke xvili. 22. 
 
 Ibid. ver. 30. 
 ἀφέντες τὰ ἴδια. bid. ver. 28. 
 
 πολλαπλασίονα. did. ver. 30. 
 Read the whole of ver. 30. 
 
 uu ἢ ὦ τ »- 
 
178 THE LEADING IDEAS τ᾿ 
 
 cast, to the heathen—earth’s poorest ones in the 
 eyes of the true children of the Kingdom of God. 
 St. Luke’s Leading Idea of the teaching of jesus 
 Christ preserves much that tells of the danger of 
 riches, much of the compensations of poverty, much 
 that strikes to life a race of chivalry, an army of 
 knight-errants of the Cross ; while to every soul, in 
 every case, He says, ‘“‘ Come, follow Me.” 
 
IV OF THE GOSPELS 170 
 
 NOTE A 
 
 ONE part of this statement of M. Renan’s should be quoted as a 
 characteristic specimen of his controversial method. The prophets 
 established the closest relation between the words for ‘‘ rich, impious, 
 violent, wicked ;”’ and on the other hand, between the words for 
 **poor, gentle, humble, pious.” See the Hebrew dictionaries in 
 general, under the words— 
 
 poy odin wy ton vay oy St as 
 
 M. Renan makes this remark apparently as an argument to prove 
 that the Hebrew language was charged and saturated by the prophets 
 with materials which could only end in such passionate exaggera- 
 tions as those of St. Luke’s Gospel. 
 
 ‘**The prophets,” he writes, ‘‘as true Tribunes, and, in one sense, 
 the boldest of Tribunes,” had established the closest relations 
 between two classes of words. The ‘‘ rich,’ in a transferred sense, 
 = the violent, the wicked, and impious. The ‘‘poor” = the 
 gentle, the humble, and pious. He adduces the words which follow 
 to establish his assertion, and ‘‘ refers us to the dictionaries.” ! 
 
 To the dictionaries let us go. 
 
 1. {1.8,.—This = the pious unrighteously oppressed. (Adjective, 
 masculine nominasc. But the root is not poverty, but oppression 
 (probably from = NIX = to bend or be bowed), 2.¢. it is essentially 
 the oppressed man, secondart/y the poor man). 
 
 2. δ - Ἰς there any ground for attributing the conception of 
 moral excellence to the 51» It appears to imply misery, no 
 
 necessarily virtue. (Psalm Ixxxii. 3 ; cxiii. 7.) 
 
 ' Vie de Jésus, pp. 180, 181, n. 1. 
 
180 THE LEADING IDEAS Ae: IV 
 
 3. *3¥.—This word no doubt = pious man (Psalm xxxiv. 6). 
 But its idea is linked with the spiritualising effect of affiiction rather 
 than of poverty in particular. 
 
 4. 139, The notion is depression, submission, not specially 
 poverty. 
 
 5. 1DN,—Kind, pious. But the word seems not to have the 
 most remote connection with foverty in any shape. The root is 
 4DM = eager, ardently desirous. The ὉΠ came to = the 
 Maccabean worshippers of God. (The ᾿Ασιδαῖοι. Maccab. ii. 
 42, &c.): 
 
 6. wy,—This word comes from WY, to become rich, to be 
 happy (as deatws in Latin). But if it has a éad moral sense 
 (Proverbs xviii. 23) it is susceptible of a sense morally ¢vdifferent 
 (Proverbs xxii. 7) or good (Proverbs xxii. 7). 
 
 : ΒΛ ΟΠ, Τρῖς word has the idea of ostentatious, noisy, 
 arrogance—from 55: This is a transfer of sensuous impressions 
 to describe moral attributes (like ‘‘loud’ in modern English). 
 Psalm Ἴ ΣΧ ΧΠῚ: 9.5 ixxv. a. 
 
 8. YY = Power as an object of zevror to the weak. 
 
 Thus, eight Hebrew words are quoted to justify the assertion that 
 the Hebrew language establishes the strictest relation between foverty 
 and piety, riches and zmpiety ; and we are referred to the ‘‘ Hebrew 
 dictionaries generally ” under these eight heads. But upon inquiry 
 it appears that of only ¢wo can the assertion be considered true in 
 any sense ; nor of any ove of the words expressive of the 7zch is it 
 absolutely true. 
 
 The language, then, had zo¢ been moulded into a dialect of com- 
 munism by the Hebrew prophets ; nor did it act as an excitant to 
 our Lord’s teaching upon the subject of riches and poverty. The 
 Hebrew tongue was not a magazine of socialistic explosives, sure to 
 go off one day or other at the touch of a sazs-culotte enthusiast of 
 
 genius. 
 
V 
 
 THE LEADING IDEAS OF ST JOHN’ S 
 GOSPEL 
 
 A 
 
 THE DIVINE GLORY OF CHRIST IN THE INCARN- 
 ATION ; THE SPIRITUAL ESSENCE OF THE 
 MIRACLES, THE DISCOURSES, THE SACRA- 
 MENTS. 
 
 “The Word was God, and the Word became flesh.” —StT. JOHN 
 1. I-14. 
 
 I. THE opening sentence of each of the synop- 
 tics corresponds to the “ stand-point” from which 
 he views the earthly life of the Redeemer. St. 
 Matthew begins with a genealogy which marks out 
 Jesus Christ as the child of promise and prophecy ; 
 the son of Abraham and heir of David. St. Mark’s 
 Gospel is the development of the title in the first 
 verse—“ Son of God.” St. Luke at once pro- 
 fesses that he writes with historical accuracy, 
 
182 THE LEADING ΕΣ 5 V 
 
 and, when necessary, preserving the order of 
 events. 
 
 The idea of the Prologue of St. John’s Gospel is 
 the Divine glory of Christ in the Incarnation. 
 
 A great life—a life whose words and works 
 influence mankind profoundly—is not sufficiently 
 told by merely relating its facts and dates. What 
 an enigma, for instance, is the life of Napoleon! 
 How many of his biographies are mere masks con- 
 cealing those bronze features! We cannot under- 
 stand any great and complicated life, good or evil, 
 by merely recording the isolated events along 
 which it moved. It is an organic whole, and must 
 be reconstructed as such. That it is so with the 
 life of Christ is confessed alike by Christians and 
 by, inhidels:- “In -thistories ‘of “this- kind, says 
 Renan, “the great sign that we possess the truth is 
 to succeed in combining the incidents, so as to 
 constitute a logical and probable whole. What we 
 have to recover is not the material circumstance 
 which has passed beyond our control ; it is the very 
 soul of the history. A great life cannot be rendered 
 by a simple agglomeration of facts. A profound 
 sentiment of its subject must embrace all, and bind 
 it into unity.’ And the great Christian philosopher 
 of the Middle Ages reminds us that a true Christ- 
 ology is the first and primary condition of a true 
 theology.! 
 
 * “ Cirea quod, primum considerandum occurrit de zpso Salvatore. 
 
V OF THE GOSPELS 183 
 
 This, then, is the great Leading Idea of St. 
 John’s Gospel. Gzven the facts of Christ’s life, how 
 shall we bind them into unity, and read them as a 
 whole? What theory of His Person and Nature 
 will give us a logical and consistent view?! We 
 may not believe that the alleged facts are his- 
 torical—but if we do so believe, how can we re- 
 concile them? For, in this very Gospel we meet 
 with contradictory facts. On the one hand, the 
 peasant guest called to the marriage feast ; on the 
 other, the Divine giver of wine. On the one hand, 
 the weariness by the wayside well on the hot 
 September day; on the other, the sublime self- 
 consciousness of Him who said—“if any man 
 thirst, let him come unto Me, and drink.” On the 
 one hand, the thorny crown, and the form that 
 elicited from Pilate the words of pity as well as 
 admiration—‘ behold ! the Man ;” on the other, the 
 majesty of the body which cannot be marred, 
 which has between it and harm the great deep of 
 type and promise—‘a bone of Him shall not be 
 
 ' The word ¢heory may, of course, lead to grave misapprehension. 
 A life written from a theory, or point of view, may become an essay 
 in which metaphysics supersede history, a panegyric, a romance, a 
 prose-poem, a mystic effusion. In modern language it may be an 
 ideological treatise. And it is said that the fourth Gospel does, as 
 if upon principle, subordinate historical sequence to the necessity 
 imposed by the theory of the word. For proof that indifference to 
 historical veracity and its principles is the last charge which can be 
 sustained against St. John as an historian, the writer ventures to 
 refer to his Epistles of St. John) pp. 88-98). 
 
184 THE LEADING IDEAS V 
 
 broken.”' Such are some of the antitheses of the 
 great life, so nobly summed up by Keble :— 
 **Lo! He comes, 
 Hungry, thirsty, homeless, cold, — 
 Hungry, by whom saints are fed 
 With the eternal living bread ; 
 Thirsty, from whose pierced side 
 Living waters spring and glide ; 
 Cold and bare He comes, who never 
 Can put off His robe of light— 
 Homeless, Who must dwell for ever 
 In the Father’s bosom bright.” 
 
 In the Prologue to St. John’s Gospel we have an 
 answer to the questions suggested, a principle by 
 which we may harmonize the facts of that life. St. 
 John gives us a key which proves itself by fitting 
 into all the wards of the lock. What Christ dd 
 _and sazd becomes explicable only by knowing what 
 Christ zs. 
 
 Of the title—the Word—we remark that it 
 unites two lines of thought—one scriptural, the other 
 metaphysical. In Genesis, in the Psalms, in Proverbs 
 and Isaiah, the Word or Wisdom of God seems, with 
 increasing clearness, to be made personal, and 
 connected withthe Divine Angel. But further, the 
 inspired thinker looks into the depths of his own 
 mind, into the phenomena of thought and language. 
 In the first he finds a faint type of the ontological 
 relation between the Father and Son ; in the second 
 
 2 St...) obit 1|.5ῈΞ 1ὺ Sav. 73 27. Vil. 375 ieee τ, 37's εὐ, ΠΣ ΠΙ- 
 xli. 46; Psalm xxxiv. 20. 
 
Vv OF THE GOSPELS 185 
 
 an illustration of the Incarnation.’ By this great 
 metaphysical conception (admired by Maine de 
 Biran as sincerely as by Augustine), Scripture is 
 illustrated in its depths. The Logos of Philo, 
 abstract and impersonal, a mere Platonic ideal 
 according to which God works, can only confuse us 
 in dwelling on the Logos of John, who is a Per- 
 sonal self-existent Being.2 The Son is the Word, 
 because He has His Being from the Father. Asa 
 word is the formed utterance of the speaker's 
 thought, He is the Word that the Father has out-. 
 spoken into separate Personal Existence from the 
 fulness of His Being. 
 
 Some who have not lost all reverence for Chris- 
 tianity speak as if St. John’s Prologue added a 
 
 1 See Dollinger, First Age of the Church, i. 235 sgg.; Bull, 
 Def. Fid. 
 
 * The Word in St. John is opposed 
 
 (z) To the Gnostic Word, 
 created and temporal. 
 
 ) Uncreated and eternal. 
 om the beginning was the 
 Word.” 
 
 (ὁ) Personal and Divine. 
 ee Word was God, He, 
 
 His.7 
 
 [ (c) Creative and Cause. 
 J 
 
 (4) To the Platonic Word, 
 ideal and abstract. 
 
 ‘All Wun were made by 
 Him.” 
 
 (7) Unique and universally 
 Creative. ‘* Without Him 
 was not anything made that 
 
 Philonic Word, the type 
 and idea of God in Creation. 
 
 (7) To the Dualistic 
 Word, limitedly and par-. 
 tially instrumental in Crea- 
 tion. 
 
 (ec) To the Doketig Word, 
 mpalpable and visionary. 
 
 hath been made.” 
 
 (e) Real and permanent. 
 “S 1 “The Word became flesh.” 
 
 "| 
 ‘pee 
 | 
 J 
 (c) To the Judaistic se | 
 
186 THE LEADING IDEAS V 
 
 difficulty for faith ; as if St. Matthew or St. Luke 
 on the Incarnation were comparatively easy to 
 receive. Is it so for those who think? Place side 
 by side these statements. On the one side—‘“ when 
 as His mother, Mary, was espoused to Joseph, 
 before they came together, she was found with child 
 of the Holy Ghost.” On the other side those four 
 oracular propositions—“ in the beginning was the 
 Word, and the Word was with God, and the Word 
 was God. And the Word was made flesh.” 
 Which is easier to receive? There have been 
 profound intellects who have confessed that the 
 statement in St. Matthew almost repelled them. 
 But every fact has its factual and its ideal aspect.! 
 In St. John the fact of the Incarnation is lifted up 
 and flooded with the light of a Divine idea. [{ in 
 the Unity of the Divine existence, there be a 
 Trinity of Persons ; if the Second Person of that 
 Trinity is to assume the reality of flesh, and the 
 likeness of sinful flesh ; we can, in some measure, 
 see why He needed the tabernacle of a body, 
 framed and moulded by the Eternal Spirit to be 
 His fitting habitation. The mystery of a Virgin- 
 Mother is the correlative of the mystery of the 
 Word made flesh. 
 
 II. If we pass from this architectonic and pre- 
 siding conception—to which St. John owes his title 
 of Zheologus,and his emblem of the eagle—we may 
 
 " Dr. Whewell. Ziductive Philosophy. 
 
v OF THE GOSPELS 187 
 
 conveniently trace the Leading Ideas of the 
 spiritual Gospel under four heads—the miracles, 
 the discourses, the sacraments, and the delineations 
 of character recorded in it. 
 
 1. What is the Leading Idea in the miracles of 
 St. John’s Gospel ἡ 
 
 The synoptica! Gospels are full of miracles. The 
 air is thick with them. It may be said that they 
 are chiefly regarded as manifestations of Christ’s 
 power or evidences of His mission. 
 
 Now St. John, in his Gospel, certainly lays much 
 stress upon the argument from miracles. Nowhere 
 else is there a more frequent appeal to their weight 
 as evidences. It is the Saviour’s own assertion 
 — the works that I do bear witness of Me, that the 
 Father hath sent Με." Yet in no Gospel are so 
 few special miracles recorded. The turning of the 
 water into wine; the healing of the nobleman’s 
 son, and of the impotent man at Bethesda ; the 
 feeding of the five thousand, and the walking upon 
 the waters; the hiding Himself, not as a timid 
 man crouching behind the pillars of the Temple, 
 but as God hides Himselfin nature ; the restoration 
 to sight of the blind man; the resurrection of 
 Lazarus ; the going back and falling to the ground 
 of the band who came to arrest Jesus ; and the 
 
 1 «The works which the Father hath given Me to accomplish ; 
 the very works that I do, bear witness of Me that the Father hath 
 sent Me.” St. John v. 36. 
 
188 LAE LEADING TEAS V 
 
 miraculous draught of fishes after the Resurrection, 
 exhaust the list.! How are we to account for this? 
 
 There can be no rational doubt that St. John 
 presupposes an acquaintance with, and so far bears 
 witness to, the earlier evangelists. But there is 
 another reason. 
 
 One miracle of each class is recorded, except 
 that of which we read so much in St. Mark—the 
 dispossession of demoniacs. Not that this last was 
 foreign to his circle of ideas. He includes it in 
 that triumphant sentence of his epistle—“ for this 
 purpose the Son of God was manifested, that He 
 might destroy the works of the devil.’2 Indeed, it 
 may be said without exaggeration that the notion 
 of moral possession is peculiarly Joannic. “One 
 of you is a devil. Ye are of your father, the devil. 
 The devil having now put into the heart of Judas to 
 betray Him. After the sop Satan entered into 
 him.” * But the one miracle of each class recorded 
 by him is a type, a sacramental action, an “acted 
 parable,’ a golden ray streaming out from His 
 presence and opening up a line of light far into the 
 kingdom of God. Some are so interpreted by the 
 Saviour Himself. For instance, the feeding of the 
 five thousand leads to the great discourse con- 
 cerning the bread of Life. The restoration of sight 
 
 * St. John: ii, 115 iv. 46, 54; ve-5 sgg. = vil) 21: wut 59; 
 ie Ales RET AA KW: 6 ex. LED 
 jot. Jobnan ὃ. 3 St. John vi. 703 viii: 443 xiii. 2, 27. 
 
Vv OF THE GOSPELS 189 
 
 to the blind man teaches that He can couch the 
 diseased eye of the soul, and let in the light upon 
 “the unlit gulf of ourselves.”1 In other miracles, 
 men, the least inclined to mysticism, have dis- 
 covered a meaning of the kind. Thus Copleston 
 and Whately? agree with Augustine in secing more 
 than meets the eye in the wine of Cana. It is a 
 type and image of all the work of Jesus. In the 
 Bible the Law passes by His word, into something 
 grander, richer, at once sweeter and stronger. In 
 our lives the world gives its best wine first ; first 
 romance and excitement, then the pleasure palling 
 upon the jaded palate, and the wine of life upon 
 the bitter and poisonous lees. But Christ reserves 
 for His own grace upon grace, until, when the 
 banquet is over, and the sacramental wine touches 
 
 ' St. John ix. 39. : 
 
 ° Bishop Copleston’s Sermon on the Marriage in Cana was pub- 
 lished, along with several others, by Archbishop Whately in 1854, 
 in a volume entitled Remains of the Late Edward Copleston, D.D., 
 ἄς. (J. W. Parker, West Strand, London). It is the eleventh 
 sermon in the collection. The Archbishop’s note to it is :— 
 
 **There is something remarkable in the history of this sermon. 
 The main substance of it had been stated to me by a friend who had 
 been struck with a sermon he had heard in which this view was taken. 
 I repeated this to Dr. Copleston, who was so much struck with it 
 that he thereupon composed the following discourse, which I heard 
 him preach for the first time. From recollection of this, 1 afterwards 
 myself wrote a sermon, which has since been published.” 
 
 The late eminent (Dr. Fitzgerald) Bishop of Killaloe, was good 
 enough to furnish the writer with the information contained in this 
 
 note ; he believed that the original of this chain of sermons is one by 
 Saurin. 
 
190 THE LEADING IDEAS V 
 
 the lips for the last time, they can say to the 
 Bridegroom of the Church—“ Thou hast kept the 
 good wine until now.’ Few Christians, indeed, 
 would have much sympathy with the German Pro- 
 fessor of Theology,! who when Augustine finds in 
 the raising of Jairus’s daughter, the widow of 
 Nain’s son, and Lazarus, the types of sinners 
 variously dead in sin but quickened to the life of 
 righteousness, accuses him of “ trifling, ingenious 
 perhaps, and pretty enough, but equally unworthy 
 of the dignity of criticism and of the sanctity of 
 Scripture.” 
 
 On the whole, it may be said that the miracles in 
 the synoptics teach as well as prove, and that those 
 in St. John prove as well as teach. But the main 
 idea of the miracles in the three is to prove, while 
 the main ideas of the miracles specially recorded by 
 St. John is to feach. To these especially are the 
 words of Augustine applicable—“ what our Lord 
 did corporeally, He would have understood spiri- 
 tually. For He did not merely work miracles for 
 the miracle’s sake, but that the things which He 
 wrought might be ¢rwe to those who could under- 
 stand them, as well as marvellous to those who 
 beheld them. Our Lord worked miracles, to signify 
 somewhat by those miracles, and that we should 
 
 1 Clausen. Angustinus S. Scripture Interpres. (p. 153). Clausen 
 gives some indication that the deeper view of the miracle of Cana 
 would meet with his condemnation as solemn trifling. (p. 240). 
 
V OF THE GOSPELS 19! 
 
 learn something more from them than simply that 
 they were great, wonderful, and divine.” ! 
 
 The miracles in St. John, then, are viewed 
 sacramentally and ideally. 
 
 2. The discourses of Jesus preserved in St. John. 
 
 The synoptical Gospels are full of parables. 
 “Tt is above all, in parables,” says Renan, “that 
 the Master excelled. Nothing in Judaism had 
 given Him the model of these exquisite pieces. 
 He created it.” An eloquent historian of the 
 Church 5 writes—‘ Born in the ranks of the people, 
 leading the public life so common under an eastern 
 sky, He addressed the multitude. When He was 
 seen far-off on the border of the lake, the masses 
 gathered to hear from Him words at once sweet 
 and strong, majestic and familiar ; in the delivery 
 of which He alternately pierced the soul with barbs 
 of fire, and charmed the imagination by the touching 
 grace of His parables.” So characteristic of Him 
 was this teaching, that St. Matthew efplzes to it 
 the language of Asaph in the seventy-eighth psalm 
 —“without a parable spake He not unto them, 
 that it might be fulfilled which was spoken by the 
 prophet, saying, I will open My mouth in parables ; 
 I will utter things which have been kept secret 
 from the foundation of the world.” ® 
 
 1 Tractatus in Ioan. ad init. 
 2 M. Albert de Broglie. Hist. dz PEglise. Tom. 1., ad {η17. 
 3 St. Matthew xiii. 34, 35; Psalm xxviii. 2. 
 
192 THE LEADING (i225 Vv 
 
 With this characteristic of our Lord’s teaching 
 in the synoptics before us, it is perhaps, somewhat 
 startling for a simple Christian to be reminded— 
 as he sometimes is, in no subdued tone—that in 
 st-joha-sc complete and regular parable is: pre- 
 served. Indeed, only two pieces with much exter- 
 nal resemblance to the parables of the synoptics 
 are to be found in the fourth Gospel—the com- 
 parison of the Good Shepherd, and that of the 
 Vine! Nay,the very word does: not occur; for 
 the term translated parable in our versions is in 
 the original different.2, Does truth, then, compel 
 us to say to the reflective student—you must make 
 your choice sharply? If you are a Christian, you 
 must sacrifice a beautiful delusion to Him who 
 will not be served by a lie. If your Lord spoke 
 as Matthew reports, He did not and could not, 
 have spoken as John reports. You must surrender 
 either Him who said, “I will give you rest,’ or 
 Him who said, “I am the Resurrection and the 
 Life ”—either the Jesus of the synoptics, or the 
 Jesus of John. A little consideration removes 
 
 the difficulty.® 
 
 1-St; Jol x2 τ ῦ πΠ τ: τὺ τοὺ 
 
 2 παροιμία. St. John x. 6; xvi. 25-29. 
 
 3 It has been conjectured that in His more public addresses at 
 Jerusalem, our Lord may have used the common-dialect Greek 
 nstead of Aramean, for hearers whose circumstances had made them 
 lose their Hebrew. But parables almost exacted a Hebrew investi- 
 ture of language for their first oral utterance. 
 
V OF THE GOSPELS 193 
 
 (4) The circumstances under which the discourses 
 of Jesus in this Gospel were delivered are different 
 from those in which the discourses in the Synoptics 
 occur. Every prudent teacher adapts himself to 
 the taste and capacity of his audience. Indeed, the 
 danger is that this complaisance should be cartied 
 too far. But there is an adaptation not unbe- 
 seeming the wise and good. The gentle strain of 
 teaching which breathes of flowers and birds, the 
 mountain and the lake, is not suitable to bigoted 
 theologians and atrabilious devotees living on the 
 arid and stony soil of Jerusalem. The Great 
 Bishop and Shepherd of souls reasons with Nico- 
 demus, or with the Pharisees, in a strain very differ- 
 ent from that which He adopts to the Galileans. 
 
 (4) Again; we find in this Gospel more words 
 addressed to His own. Parables were not so fitting 
 for continued instruction, addressed to those who 
 were to go forth from His Presence to teach the 
 world. Read the chapters from the fourteenth to 
 the seventeenth. Those divine deeps with human 
 emotions quivering on them like light upon the 
 surface of the sea, that soliloquy of the High 
 Priest, pleading with His Father, are absolutely 
 peculiar to this Gospel, absolutely unique. Is it 
 strange that the language which expresses them 
 should be unique also ? 
 
 (ὦ But, finally, if we have not parables in St. 
 John, have we not evidence in the words of Jesus 
 
 O 
 
194 THE LEADING IDEAS Υ͂ 
 
 there, of the tone of thought, which, under fitting 
 circumstances, would create parables? What are 
 the comparisons of the Shepherd and the Vine but 
 parables in germ? Note how outward things are 
 handled by the Master ; with what associations He 
 invests the water of the well, the bread with which 
 He feeds the people, the light that falls upon the 
 Temple at dawn, the grain of wheat, the vine, the 
 sheep.1 From what manner of mind should we 
 expect parables? Surely from that to which nature 
 is transparent, which in the noble words written by 
 Southey for the monument of Butler, finds “in 
 outward and visible things the type and evidence 
 of those within the veil.” If, then, in St. John’s 
 Gospel we find no parables expanded, we find a 
 number of parables compressed.’ 
 
 This seems to be a natural place for noticing 
 one objection which has been confidently made 
 against the historical truth of the Gospel. This 
 objection is based upon the undeniable likeness 
 between the language of our Lord in the Gospel, 
 and that of St. John in his Epistles. Are we to 
 
 5 ** The things of earth 
 Are copies of the things in heaven, more close, 
 More clear, more near, more intricately linked, 
 More subtly, than men guess. Mysterious— 
 Finger on lip—whispering to wistful ears, 
 Nature doth shadow spirit.” 
 Sir E. ARNOLD, The Light of the World, p. 171. 
 7 St, πε ν. 545. Vi. 92.325. sgg. 5-18-55 BN. 255 αν. τ τὴς 
 x I-17. 
 
Vv OF THE GOSPELS 195 
 
 admit that we are forced to trace “the monotonous 
 tone” of John’s own style in the discourses, which 
 can, therefore, lay no claim to historical accuracy ? 
 There are reasons which enable us to answer this 
 question in the negative. 
 
 (a) The likeness between the style of the dis- 
 courses and that of St. John is somewhat over- 
 stated. 
 
 The word Logos (which we meet in the Prologue 
 of the Gospel, in the first Epistle, and in the 
 Apocalypse!) is not applied by Jesus to Himself 
 in any passage of His discourses. Hengstenberg 
 argues, and apparently with reason, that /ight and 
 darkness are used with different intentions in the 
 Epistle and Gospel ; signifying in the Gospel the 
 region of salvation, and the awful tract beyond ; 
 in the Epistle moral good and evil. The 
 doctrine of propitiation and purification by the 
 blood of Christ is stated with less reserve in 
 the Epistle than in our Lord’s teaching in the 
 Gospel.? 
 
 There are other differences for an attentive 
 student, which belong to deeper characteristics of 
 thought and style. He who has made an attempt 
 really to master the Epistle of St. John, will have 
 been struck by two peculiarities. (1) As we read, 
 we find a collection of apparently isolated divine 
 
 St. John i. 1-15; 1 St. Johni. 1; Apoc. i. 2; xix. 13. 
 
 2 Cf. 1 St. John i. 7, with St. John iii. 16, 
 
 Oy 
 
196 THE LEADING IDEAS V 
 
 γνῶμαι, of sentences generally short, and almost 
 lapidary, in their strong simple incisiveness. These 
 sentences superficially seem to be quite discon- 
 nected. Yet a connection there is, spiritual rather 
 than logical, ethical more than intellectual, real not 
 verbal. (2) A second characteristic is that, in 
 passage after passage, the eagle of God seems to 
 wheel round and round favourite thoughts. But it 
 will be found that there is a perpetual line of 
 advance, not mere spiral revolution. There is 
 parallelism ; but not the “mere monotonous 
 parallelism, the cycloidal composition and eternal 
 tautology,’ with which the expression of Hebrew 
 thought has been charged by Herder. It is a parallel- 
 ism, or oppositio cum accessione, as critics have ex- 
 pressed it.1 To take one instance out of many. 
 “He that hateth his brother is in darkness even 
 until now.” Then—‘‘he that hateth his brother 
 is in darkness.” Now note the accession to the 
 parallelism, giving a solemn eloquence to the close 
 of the verse, ‘‘ He is in darkness,” his inward con- 
 dition—“and walketh in darkness,’ his outward 
 life—“and knoweth not whither he goeth,” to 
 what unsuspected guilt, to what unsurmised punish- 
 ment. Something worse still—worse than darkness 
 around, above, within. ‘The darkness blinded him 
 once for all; he has lost the very faculty of light.” ? 
 
 1 See Reiche, Comment. Criticus, tom. 111. 2x loc. 
 2 ἐτύφλωσε. I St. John ii. 9, 10, II. 
 
V OF THE, GOSPELS 197 
 
 It may be asserted that neither of these peculiari- 
 ties is anything like so marked in the discourses of 
 our Lord in the Gospel. 
 
 (6) The opening words of the first Epistle show 
 us that St. John would have found an insuperable 
 moral objection to placing discourses in the mouth 
 of Jesus. ‘That which was from the beginning, 
 which we have heard.” 1} This at once recalls to us, 
 the words of Jesus, more especially His discourses 
 in St. John’s Gospel. The very place of this clause 
 in the sentence, where hearing stands out above 
 sight and handling, shows us the reverence with 
 which he regarded the words of the eternal Word. 
 It shows us that he would have shrunk from the 
 profanity of turning his Gospel into a fiction or a 
 drama, and inventing language for the Incarnate 
 Wisdom of God. 
 
 (ὦ But, if the similarity between the style of the 
 discourses and that of the Epistle is exaggerated 
 by many, it is, at least, after all deductions, very 
 remarkable. And, if we reject with indignation, 
 on behalf of the Apostle, the supposition that he 
 would invent language, and place it in the lips of 
 his Master ; can we find a satisfactory solution of 
 the difficulty ? 
 
 Assuredly we can. 
 
 Christ, in the days of His flesh, expressed His 
 divine knowledge in words. In His teaching there 
 
 ; Ete TOUT, 2, 
 
198 THE LEADING [DEAS se: 
 
 were two elements, referred to by Himself in the 
 antithesis—“ if I have told you of earthly things 
 
 . if I tell you of heavenly things.’ “ Earthly 
 and heavenly,” is not equivalent to easy and diffi- 
 cult. But “heavenly” comprises dogmatic objective 
 truths, connected with the nature of God, and the 
 counsels of His grace. “ Earthly,” again, assuredly 
 does not mean earth-born or carnal.? To that soul 
 whose home was beyond the stars, in the bosom of 
 God, things which seem to us the most heavenly, 
 are on earth after all. They are of heaven indeed, 
 from heaven, even now, on the line which seems to 
 blend with the heaven beyond.* But they have for 
 their subject-matter the teaching of truth, not as it 
 is in itself, but as it meets with a creature like 
 man, as it is capable of being morally tested and 
 expertenced by us. Others, then, recorded those 
 words, which rather belonged to the circle of “ the 
 things on earth,” ἢ or which made a greater impres- 
 sion at the time of their delivery. The Sermon on 
 the Mount, spoken upon a height in Galilee to a 
 great assemblage, sank into a thousand hearts, and 
 found its way into the earliest memoirs. The con- 
 versation with Nicodemus by night, the dialogue 
 
 1 St. John iii, 12. 
 
 ~ The word is ἐπίγεια, not γήινα. 
 
 ἐπίγεια. 
 
 > 
 
 ‘*In margine cceli.”’ 
 BENG. 772 coc. 
 
 σι 
 
 ὅν F 
 επιγεια. 
 
V OF THE GOSPELS 199 
 
 with the Samaritan woman, the discourse in the 
 Temple, would not lie so near the surface of 
 Christian recollection. 
 
 Of these two elements, then, in the teaching of 
 Christ, there was one with which the mind of at: 
 John had a constitutional affinity. He appropriated 
 “the heavenly things.” They sank into his soul, 
 They were taken up into the substance of his in- 
 tellectual and spiritual being. Those who have 
 been much with the great masters of thought and 
 language, though only through the medium of their 
 books, show by their words and ideas the high 
 company which they have been keeping. Tennyson, 
 Browning, and Arnold impose the very faults 
 of their diction upon a generation of poetasters, 
 A very thoughtful theologian wrote :—“I trace so 
 distinctly to Bishop Butler the origin of the 
 soundest and clearest views that I possess upon the 
 human mind, that I could not write upon this, or 
 any kindred subject, without a consciousness that 
 I was directly or indirectly borrowing largely 
 from him.” ! Common studies and schools, and 
 tutors, impréss subtle similarities of literary form 
 and colour. Modern Oxford men are liable to 
 sudden conversions, and are drifted to havens upon 
 the most distant shores of thought. But there is 
 the old trick of voice. “Ccelum non animum mu- 
 
 ‘ Bishop O’Brien, Preface to Zzvo Sermons upon the Human 
 Nature of our Lord, 
 
200 THE LEADING IDEAS V 
 
 tant.” The autobiography of the Oxford politician 
 is curiously like the Apologia of the Oxford 
 Oratorian. But much more is this the case, where 
 the charm of personal influence is added. ‘I may 
 be allowed,” says an eloquent writer, “to take this 
 opportunity of claiming, once for all, for the pupils 
 of Arnold, the privilege and pleasure of using his 
 words, and adopting his thoughts, without the 
 necessity of specifying, in every instance, the source 
 from which they have been derived.” 1 Those who, 
 nearly half a century ago, on Sunday afternoons 
 used to listen with spell-bound interest to the calm, 
 sweet voice of the remarkable man who was then 
 Vicar of St. Mary’s ; who told us of 
 —‘‘his misery’s signs, 
 And how the dying spark of hope was fed, 
 
 And how the heart was soothed, and how the head ; 
 And all his hourly varied anodynes ”— 
 
 will sometimes find a phrase, a word, a sentence 
 coming to their lips or falling from their pen—or 
 hear them in the sermons, and recognize them in 
 the writings of others, which they can trace to a 
 teacher, from whom they are now separated by the 
 whole breadth of the spiritual world. 
 
 We have freely used analogies, drawn from our 
 own days, and from men not long since living, 
 because they may enable us to feel more vividly 
 how probable it is that the style of St. John should 
 
 ‘ Dean Stanley. Preface to Hssays on the Apostolic Age. 
 
V OF THE GOSPELS 201 
 
 be like that of the discourses in the Gospel. Re- 
 member that the disciple was John, and the Master 
 Jesus. Those favourite words—“ light and dark- 
 ness, life and death, love and hate, truth and lie, 
 world and abiding ”»—were not terms which he had 
 taught himself to apply to the designation of his 
 own ideas. He had heard them in the long golden 
 hush of the summer-evenings by the shore of the 
 Lake of Galilee; in the sorrow of the guest- 
 chamber ; between the brook of Kedron and the 
 garden of the Agony ; during the days when the 
 Risen Lord spoke to them “of the things pertain- 
 ing to the Kingdom of God.” He had not only 
 enshrined them in his memory. He had made 
 them so livingly his own, had appropriated them 
 so profoundly, that he could use them with unerr- 
 ing precision and definiteness. Expressions which 
 occur in the Gospel historically and occasionally 
 were taken into the Apostle’s soul. No longer as 
 it were in block, but rounded and smoothed like 
 stones by the continual friction of the water, they 
 appear in the Epistles, in a sententious, aphoristic 
 form. ‘Is it John, the son of Zebedee,” it’ has 
 been asked, “who could write these lessons of 
 abstract metaphysics, to which neither the 
 synoptics nor the Talmud present any analogy ?”’ 
 Certainly, for he had heard them from Christ. In 
 one instance, at least, he shows that he knew words 
 previously recorded in the synoptics. ‘ Jesus Him- 
 
202 LTHE- LEADING TDEAS V 
 
 self testified that a prophet hath no honour in his 
 
 1. Sometimes we can see that the 
 
 own country.’ 
 thought latent in an expression in the synoptics, is 
 present to him. ‘ He spake of the Temple of His 
 Body,’—‘‘ He dwelt among us,” ? are but commen- 
 taries upon the sentetice in St. Matthew—“ there is 
 something here greater than the Temple.”? The 
 synoptical Jesus teaches nothing, we are told, but 
 morality,—the Joannic nothing but theology and 
 metaphysics. What shall we say to such texts as 
 these—“all. things are delivered unto Me of My 
 Father, and no man knoweth the Son but the 
 Father, neither knoweth any man the Father save 
 the Son, and he to whomsoever the Son will reveal 
 Fam) "liv David-call Him Lord. how ἘΠ ins 
 Son?” “IT thank Thee, O Father, Lord of heaven 
 and earth.” * Have not these sentences of Jesus in 
 the synoptics the same ring with the highest 
 utterances in the spiritual evangelist ? 
 
 We may conclude without hesitation that John 
 did not give language to Christ, but Christ to John. 
 
 3: We proceed ‘to consider the Leading Idea of 
 St. John’s Gospel in the sacraments. 
 
 In the earlier evangelists their institution is re- 
 
 1 St. John iv. 44. Cy. St. Matthew xiii. 57. St. Mark vi. 4. 
 ot. uke iv. 24. 
 
 2 ἐσκήνωσεν, St. John i. 14; 11. 21. 
 
 3 τοῦ ἱεροῦ μεῖζον ἐστὶν ὧδε. St. Matthew xii. 6. 
 
 ot. Matthew ἘΠ. 27 sail ἤν; 9ὲ Lukes: 21, 
 
V OF THE GOSPELS 203 
 
 corded very fully. It is omitted in St. John. Why 
 is this ? 
 
 (a) It is true, and so far perfectly satisfactory, 
 to answer that this Gospel was written considerably 
 later than the others. The Church was fully or- 
 ganized. It enjoyed its weekly celebration. It knew 
 of the institution of the Eucharist, not only from 
 the three synoptics, but from the special revelation 
 made to St. Paul." 
 
 (ὁ) But the answer which it is the privilege of the 
 Church’s children to give, is deeper and more 
 blessed than this, however valid it may be for 
 apologetic purposes. St. John does treat of the 
 sacraments. 
 
 Can we doubt it? The sacred history and ritual 
 observances of the Jews, even ecclesiastical institu- 
 tions of later date, are transfigured and glorified in 
 this Gospel. Jacob’s ladder, the Temple, the 
 serpent in the wilderness, the manna, the Paschal 
 lamb, the beautiful ceremonial of drawing water in 
 golden pitchers from the fountain of Siloam at the 
 Feast of Tabernacles in remembrance of the water 
 gushing from the rock,—all these are spiritualized 
 and idealized in St. John’s Gospel.” 
 
 And again, the Apostle’s heart is so full of 
 sacraments, that in his Epistle he treats them with 
 
 1 1 Corinthians xi. 23. 
 = St. Jon. i, 52 5-5. σε πὶ Be. ER SCV AGS VL. 725, 35 5 νι 
 37; 40. 
 
204 THE LEADING IDEAS V 
 
 a mysticism, which is not dark to those who love. 
 “There are Three that bear witness, the Spirit, 
 and the Water, and the Blood.”! Of these Three 
 the Gospel is full, section after section. John 
 speaks of a trinity of testimony on earth, the three 
 “genuine witnesses,” ? “the shadow of the Blessed 
 Trinity in heaven” of which he thought, but—so 
 far as our evidence extends—did not wréte. And 
 what is that testimony? ‘The water”—and the 
 water of which the faithful know is that for the 
 mystical washing away of sin. ‘“ The blood’”—the 
 Atonement, and the cup by whose wine we are 
 partakers of it. ‘The Spirit””—the one Baptizer, 
 the one Consecrator, for “ by one Spirit we are all 
 baptized into one body, and have all been made to 
 drink into one Spirit.’ With these considerations 
 before us, we shall not rob the Gospel of St. John 
 of its sacramental jewels. The words of Jesus in 
 the third of St. John, addressed to an age full of 
 baptismal ideas, can have but one meaning. No 
 critical ingenuity, no “licentious alchemy” of 
 interpretation can ever prove that water and the 
 Spirit are equivalent to the Spzrit without the water. 
 So with the sixth chapter. There may be, and 
 there are, objections to making our Lord’s dis- 
 course there exclusively sacramental. But to sever it 
 
 Piast. johny. ἢ, ὃ. 
 *“Lightfoot. Ox Revision. P. 25. 
 * t Corinthians xii, 13. 
 
Vv OF THE GOSPELS 205 
 
 from the sacrament, to make it unsacramental, is 
 contrary even to common sense. It is impossible 
 that the Apostles should not have been reminded 
 of it, when the Holy Communion was instituted. 
 It is impossible not to think of the Eucharist, as 
 we read it now. It has been said by the most 
 evangelical of commentators, “that Jesus inten- 
 tionally so framed His words, that—while they 
 treated at once and for ever of the spiritual fruition 
 —they yet fitted into the august mystery of the 
 sacrament when it was ordained, and which He 
 evidently had in His mind.” 1 
 
 In this Gospel, then, St. John treats the sacra- 
 ments as he has treated so many other things. He 
 spiritualises nature, history, ritual, miracles. But 
 to spiritualise is not to evaporate, to “ subtilise into 
 a metaphor.” He spiritualises Baptism and the 
 Eucharist. That is to say, he shows us their ideal 
 side; he lights them up from above and from 
 within. 
 
 We may put the same truth in another form by 
 saying that Water is a Leading Idea of the fourth 
 
 Gospel. 
 So long as St. John’s Gospel lasts the water 
 must “ever bear witness.’? There is scarcely a 
 
 paragraph of it where water is not mentioned, 
 generally with some relation to Christ. The Jordan 
 
 1 Bengel. 
 * τρεῖς εἰσὶν of μαρτυροῦντες.. τὸ ὕδωρ. 1 St. John y. 7, 8. 
 
206 i= DHE LEADING IDEAS V 
 
 itself bears witness as it rolls that all its water can- 
 not give that which is bestowed by Him who “ was 
 before” the Baptist. The water that was made 
 wine testifies to His glory. The birth of “water 
 and of the Spirit” is His witness, age after age. In 
 section after section, we have the same Leading 
 Idea. The water of Jacob’s well,—of the pool of 
 Bethesda; of the stormy lake upon which He 
 walked, or outpoured at the Feast of Tabernacles ; 
 the water of Siloam ; the water poured into the 
 basin, when Jesus washed the disciples’ feet ; the 
 water which flowed from the riven side upon the 
 cross ; the water of the Sea of Galilee, when Jesus 
 showed himself on its beach to the seven ; as long 
 as this is read in the Gospel, so long water must be 
 recognized as one of its Leading Ideas. Water, 
 literal water, is everywhere. He loved it from the 
 associations of his early life, and for the mention 
 made of it by his Master.2 And of all writers in the 
 world, St. John is the least likely to have joined 
 without necessity, an external and material object 
 with the Spirit. Never would he have written— 
 “except a man be born of water and of the Spirit ” 
 —unless Jesus had expressly joined the two. The 
 
 1 Sty John 1. 10; τὸ; 31: 33 5 i. Ὁ av. 10: aie 5 sei Saget, 
 ον. 1, 8: νι IGG Vile 95) 37. Ἰχ 7 ἘΠ ΤΟ ie 7}: 
 xx. 1-8. It is interesting to note that watery is constantly noted in 
 the other great book which the Church believes to be from St. John. 
 
 (A poe. Vil. 73 Xiv.°7 3 Xvi. δ’ τὶ 6 5 xxi, 4-17. 
 2 See Neander. Life of Christ. P. 187. 
 
V OF THE: GOSPELS 207 
 
 inner meaning is that St. John’s reverence for 
 Baptism sanctified, in his estimation, all the waters 
 of earth.! Even so, for the sake of the Eucharist, 
 every vine was a hallowed type, and all bread a 
 sacred thing.” 
 
 1 Cf. μήτι τὸ ὕδωρ δύναται κωλῦσαί tis. Acts x. 47. The 
 writer ventures to refer to his Lfiéstles of St. John. Pp. 28, 29. 
 226-228. 
 
 * The ‘‘ tragic significance ” (to use Lange’s words) of the Jewish 
 feasts in the life of our Lord is certainly a Leading Idea of St. John 
 eres = Wi Le ἃ; YH. 2, 37:5 ΣΟ 22%. Eh BSS ae FS even Se, 
 40: xix.. 21): 
 
208 THE LEADING IDEAS Vv 
 
 NOTE At 
 
 No thoughtful Christian can fail to have been struck by the fact 
 that, except those few words which our Master ‘‘ with His finger 
 wrote upon the ground,” He wrote nothing. He did not bow down 
 over a table piled with manuscripts, and in hours of meditative 
 thought during which He outwatched the stars erect a monument 
 which might be admired by a succession of sages and critics. He 
 did not write out the complete text of an elaborate system of 
 theology. He went forth into the throng of men. He.spoke by the 
 highways and the lake-side, in words which, if they were high as 
 heaven and deep as the transparent lake, were in form broad and 
 popular. When we consider the analogy of the ‘‘tables that were 
 the work of God,” and of ‘‘ the writing that was the writing of God,” 
 and the value of books in excluding error and securing permanence— 
 we ask why did He not write? There is one reason, derived from 
 His nature. In great books the truest element of greatness is the 
 conviction that we can trace the pathway of a superior mind in pur- 
 suit of truth. When such a writer comes to the close of prolonged 
 labours, he can utter his Zezreka—I have found the truth. He does 
 not say—I have found the truth. He does say—‘‘1am the Truth.” 
 We may answer the question why Jesus did not write, with the 
 philosopher of the Middle Ages. The thought of Jesus is preserved 
 in a diviner way, according to the great promise—‘‘ I will put my 
 Law in their mind, and write it in their heart.” That which was 
 done by the members was virtually done by the Head. It will be 
 seen that, in this sense, the Gospels themselves may be looked upon 
 as part of His teaching. 
 
 “ne 
 
 aE ae 
 
Vv OF FALE GOSPELS 209 
 
 Jesus wrote no book.—See Neander. Life of Christ, p. 104. 
 
 The whole question is well discussed by Thomas Aquinas. 
 
 ** Summary. 
 
 “ΤΕ might seem that Christ ought to have written : for— 
 
 κα, Writing is best for an immortal doctrine. St. Luke xxi. 33. 
 
 “42, The analogy of the Old Law. Deuteronomy xxiv. 1 ; xxxii. 
 165 =xx1. 155 xxiv. 12, 
 
 κε, More complete exclusion of error. 
 
 “4. Avoidance of misrepresentation. :Some are wont to be 
 surprised because the Lord Himself wrote nothing, so that we must 
 believe others writing of Him. This is specially said by that class 
 of Pagans, and of others, who will not openly blaspheme, and who 
 allow Him surpassing wisdom, but simply as Man. They say that 
 the disciples gave Him more than His due, so as to call Him 
 God. 
 
 ‘** Yet it is matter of fact that He wrote nothing. 
 
 ** Answer. 
 
 ‘* 1. The more excellent mode suited the most excellent Teacher. 
 Cf. St. Matthew v. 1., vii. 28. The analogy of Pythagoras and of 
 Socrates who wrote nothing. 
 
 ‘2, The most excellent doctrine cannot be cramped into books. 
 Cf. St. John xxi. 25. (St. Augustine says—‘not that there would 
 not be local room, but cafacttate legentium comprehendi non 
 posse.’ ) 
 
 κε, Due order through disciples to people. Mystical reference 
 to Proverbs ix. 3. : 
 
 ** Again. : 
 
 ‘* 1, What was done by the members was done by the Head. Oui 
 facit per alium facit per se. 
 
 ‘© 2, The old law might be written, but 2 Corinthians iii. 3. 
 
 ‘** 3. Those who believed not Apostles would not have believed 
 Christ.” 
 
 Cajetan adds some good thoughts, showing how this was more 
 worthy of Christ’s divine glory. 
 
 ‘Christ teaches, /zke God, not by writing. Analogy of God’s 
 mode of teaching natural things. 
 
 Ρ 
 
210 THE LEADING IDEAS, Ee ν 
 
 ‘*Jeremiah xxxi. 33. He will prove His doctrine one of spirit 
 and life, not of death and the letter. Christ, knowing that this 
 internal teaching was reserved to Him as Lord, committed not His 
 writing to paper, as if the doctrine must perish if the writing were 
 lost, which He would preserve for ever by the inward light of His 
 Spirit” —D. THoM&. Summa Theolog. cum Comment. Cazetant. 
 Queest. xlii. art. iv. Tom iv. f. 142. 
 
 Mr. Latham shows, with much vigour and clearness, what advan- 
 tages ensue from the Gospels ‘‘ being narrative instead of didactic, 
 and coming from the evangelists instead of from Christ.” He also 
 powerfully sets forth the evils which might have arisen from bondage 
 to the letter. Pastor Pastorum. (Pp. 13, 14.) 
 
 ee a ae 
 
V 
 
 LHF LEADING IDEAS OF ST. JOHNS 
 GOSPEL 
 
 B 
 
 IN DELINEATION OF CHARACTERS; IN THE 
 GROWTH OF BELIEF AND UNBELIEF; IN RE- 
 CORDING WITNESS TO CHRIST. 
 
 THE great Leading Idea of the fourth Gospel is 
 the Divine glory of Christ in the Incarnation. It 
 has, also, its own Leading Ideas about the miracles, 
 the discourses, and the sacraments. 
 
 We proceed to consider other Leading Ideas. 
 
 I 
 
 In the delineations of character." The pro- 
 foundest thinkers, the most deeply reflective men, 
 are not always the acutest observers, or the most 
 
 1 This is also a leading characteristic of St. Luke. [sufra, iv. B. 
 (a).] But the two evangelists produce their results by a different 
 process. St. Luke describes the character by some delicate psycho- 
 
 ΡΖ 
 
212 HE LEADING ΖΗΝῚ V 
 
 judicious critics of individual character. Jesus 
 alone both knew all men—the infinitely delicate 
 traits which distinguished one from the ether, the 
 individual souls who crossed the pathway of His 
 life on earth—and also “knew what was in man,” 
 in our collective humanity.!. St. John, “the Plato 
 of the Twelve,” as he has been called, appears to 
 have been endowed with some reflection of the 
 power to read men as well as man. As we pierce 
 through the mists of the past ; as we try to give 
 form and features to those whose ideal lineaments 
 we have seen so often on the painter’s canvas, or 
 glorified by the sunshine in the cathedral-window ; 
 as we bring before us the Incarnate Lord, and the 
 company by whom He was surrounded ; we find 
 that we owe yet more to St. John than even to St. 
 Luke. The transparent simplicity of Nathanael ; 
 the noble humility of the Baptist; the sensual 
 nature of the Samaritan woman ; the rude blunt- 
 ness of the blind man ; the yearning of Philip ; the 
 
 logical touch, or by the course of the narrative, or by preserving 
 some word of insight spoken by the Master. St. John lights up the 
 life and character more dramatically by some word spoken at a 
 critical time of a man’s life by Azmse/f, in some way containing a 
 revelation of the inner being, of its attitude and purpose. St. Luke’s 
 delineation of character is @édactic, St. John’s dramatic. (St. Luke 
 Mi. 19-51 5 V..95 Vil. 47 5 X. 40; κί δ, Satie ΤῸ. τοῖν are 
 st. John i. 41-43, 49; ili. 2-43 of. vil. 513; iv. 15, 10; 25 svat 
 68; 69:5 ix. 36,38 5 xi. 21-27 5 xi, 25 5 xn Os τῖν Suef. 10 Ὁ 
 Thomas’s character self-painted in two sentences of his own) xii. 28. 
 1 St. John ii, 24, 25, | 
 
Vv OF THE GOSPELS 215 
 
 passionate tenderness of Magdalene ; the weakness 
 of the sceptical Pilate ; the contrasted characters of 
 Judas Iscariot, of Peter and John, of the Judas who 
 was not Iscariot; the melancholy of Thomas, 
 doubting just because he loves: all these we owe, 
 wholly or in part, to St. John. One really cannot 
 sympathise with those who complain of the per- 
 petual iteration and monotony of St. John. When 
 a man accuses the Alps or the ocean of monotony, 
 we may fairly suspect that there is a deficiency in 
 himself. But while each character is individually 
 true, each also is a type of a class, with permanent 
 and universal features. 
 
 High above all is the figure of the Saviour, as 
 St. John would have us see it. The power of that 
 representation may be faintly illustrated by com- 
 paring one portion of St. John’s narrative with the 
 device whereby a painter has striven to represent 
 it. We turn to the discourse of the guest-chamber. 
 A great artist wishes to combine the divine melan- 
 choly and divine peace ; the exquisitely blended 
 joy and sorrow; the majestic sweetness of the 
 “peace I leave with you,” with the reproachful 
 sadness of “ye shall leave Me alone.” But he finds 
 that he has no materials by which he can present 
 to us simultaneously the deepening shadow of the 
 human anguish, and the fulness of the sustaining 
 love. And-so just above the Lord reclining at the 
 table a window is opened ; and through it faintly 
 
214 THE LEADING IDEAS Vv 
 
 and dimly are suggested rather than sketched 
 Gethsemane, as it was an hour or two later—three 
 sleeping forms and Another that kneels, and a 
 winged shape flitting through the night towards 
 the olives, with a cup in his hand. 
 
 We may, perhaps, best be able to bring out St. 
 John’s peculiar power of delineating character by 
 directing our attention to his representation of the 
 Baptist. 
 
 Before doing so we may just remind ourselves 
 by a brief quotation from Eusebius that St. John 
 refers to the synoptical books.” “ After the fasting 
 and temptation Matthew shows us the chronology 
 of his book, saying—‘now when Jesus had heard 
 that John was cast into prison, He departed into 
 Galilee.”’ So Mark and Luke in the parallels.? 
 It is said that on account of these things, the 
 evangelist John, having been asked to relate in 
 his Gospel the time passed over by the three former 
 evangelists in silence, and the things done in it 
 by the Saviour (z.e., the things defore the imprison- 
 ment of the Baptist), gave his assent; first by 
 writing—“ this beginning of miracles did Jesus ”— 
 
 1 These sentences were written with a lively recollection of a 
 beautiful article in the Sfectator, which appeared probably in 
 1866. 
 
 2 De Wette and Dollinger have gone so far as to say that the 
 reference is intended as a correction. 
 
 3 St. Matthew iv. 12; St. Mark i. 14; St. Luke iii. 20; St. 
 John iv. 14-31. 
 
Υ͂ OF THE GOSPELS 215 
 
 then by mentioning the Baptist as even then 
 “baptizing in Afnon near to Salim.’ And he 
 shows this distinctly by saying—* for John was not 
 yet cast into prison.” } 
 
 What is the originality of the Baptist’s character 
 even in the synoptics? Not the ascetic garb and 
 fare. Herein he did but profess to imitate Elijah. 
 Not “boldly rebuking vice.” Elijah and Micaiah 
 stood up as bravely to Ahab. Not even “ patiently 
 suffering for the truth’s sake.” The mutilated body, 
 “stretched upon the threshold of Christianity,” only 
 marks the vza dolorosa, over which the whole army 
 of martyrs have passed to their crown. 
 
 It is to something else that we must look as 
 constituting his originality. 
 
 The world recognizes jealousy as the chief weak- 
 ness of popular leaders and preachers. Such men 
 are spiritual athletes who cannot bear a rival. The 
 greatest of popular preachers, the darling of Antioch 
 and Constantinople, admits that he who can over- 
 come this is almost like the disembodied spirits, 
 whose lives, pure as the crystal stream, can never 
 be darkened by any shadow of envy, or vainglory, 
 or other sickly or unworthy passion.” But the leader 
 of a great party in a nation ; the founder of a sect, 
 
 1 St. John ii. 11; iii. 23, 24. Euses. PAMPH., Histor. Eccles. 
 iii. 24. Cf. TISCHEND. Synopsis Evang. xxiv., xxvi. 
 
 > εἴ μὴ Tis...duolws ταῖς ἀσωμάτοις μελετήσῃ διακεῖσθαι δυνάμεσιν 
 αἵ μήτε φθόνῳ, μήτε δόξης ἔρωτι, μήτε ἑτέρῳ τινὶ τοιούτῳ θηρῶνται 
 νοσήματι. 5. JOANN. CHRysost. De Sac. v. 8. 
 
216 THE LEADING IDEAS Vv 
 
 which has vitality enough to live on for years ; who 
 was possibly even regarded by some as Messiah, 
 when St. John presided at Ephesus—that he should 
 have bowed down in prostrate humiliation before a 
 younger successor, this is original indeed. 
 
 The Baptist was distinguished by strength, in- 
 dependence, purity. 
 
 By strength. If ever there was a man unlike the 
 lithe reed that gives itself to be tossed ! by the wind, 
 it was the Baptist. Your strong man is self-con- 
 scious. He has presided over the slow and painful 
 elaboration of his character. He has looked on 
 with satisfaction at the stiffening of his moral fibre 
 into steel, and knows what itis worth. ‘“ Humility,” 
 it has truly enough been said, “has never been a 
 feature of strong Jewish natures.” Yet this strong 
 man says—‘ He that cometh after me is stronger 
 than [.” Σ 
 
 L[ndependence is another of his characteristics. 
 Yet, like David in God’s: presence declaring--“1 
 will be base in my own sight,” so the Baptist ex- 
 claims, ‘‘ Whose shoes I am not worthy to stoop 
 down and unloose.” ? 
 
 Above all the Baptist was pure. An effective 
 moral teacher must “in purity of manhood stand 
 upright.” Never could he have brought men to 
 repentance, if he had not himself repented. The 
 
 1 σαλευόμενον. St. Matthew. xi. 7. 
 2 ἰσχυρότερος. 8 St. John i, 27. 
 
V OF THE GOSPELS 217 
 
 words “generation of vipers” would have been a 
 mere scream of impotent rage, if he had not crushed 
 the serpent in his own heart. Yet, in the presence 
 of Jesus, that pure soul seems black like the waters 
 of a mountain-lake in the neighbourhood of the 
 newly-fallen snow. The baptism of water he knew ; 
 of the baptism of fire, searching and sifting to the 
 marrow, he recognized the need—* I have need to 
 be baptized of Thee.” 
 
 This abnegation it is which is so thoroughly 
 original. Nothing in the Baptist’s early life can 
 account for it. Only sons, like the child of the 
 aged Zacharias, are not commonly very unselfish. 
 It ill becomes us, lounging in our easy chairs, the 
 “heirs of all the ages” in cookery and scientific 
 comfort, to sneer at asceticism. But unnatural 
 humility in one direction is sometimes made up for 
 by unnatural pride in another. The haughtiest of 
 the sons of men have worn haircloth next their skin, 
 and lived upon fare less delicate than locusts and 
 wild honey. The solution is not given by Kenan, 
 when he says—‘ there is no other instance of the 
 chief of a school receiving, with prostrate humility, 
 the man who is to succeed and to eclipse him. But 
 the Baptist was of the same age as Christ, and very 
 young according to the ideas of the times—and 
 youth is capable of any abnegation.” One knows 
 not what young men will think of the interesting 
 quality thus ascribed to youth. Those who are 
 
218 THE LEADING IDEAS V 
 
 older probably agree with Aristotle, who tells us in 
 his Rhetoric, that “the young are fond of honour, 
 or rather fond of victory ; for youth desires superi- 
 ority,’ and that “young men are high-souled.” 
 He adds the reason with profound truth. They 
 are not permanently subdued by the humiliating 
 discipline of life. 
 
 We have dwelt upon this central characteristic 
 of the Baptist at some length, because the way in 
 which it is grasped by St. John illustrates one 
 peculiarity of his Gospel. All his delineation of 
 the Baptist brings out this note of his character (of 
 course in measure perceived by the synoptics) 
 with increasing clearness—“he confessed and denied 
 not, but confessed Iam not the Christ ;””—‘ behold 
 the Lamb of God ;” “He must increase, but I 
 must decrease.’”’? It is the Baptist’s picture seen 
 in the light of his utter self-abnegation.* 
 
 As in the case of this delineation of character, 
 so it is with all others in this Gospel. The portraits 
 
 1 καὶ μεγαλόψυχοι: οὔτε γὰρ ὑπὸ τοῦ βίου mw τεταπείνωνται ἀλλὰ 
 
 τῶν ἀναγκαίων ἄπειροί εἶσιν, καὶ τὸ ἀξιοῦν αὑτὸν μεγάλων μεγαλο- 
 ψυχία. See the whole of the splendid delineation of the ἦθος of 
 νεότης. ARIST. Rhetoric, ii. 12 (pp. 89-91, edit. Bekker). 
 
 2—St. John 4.,10; 20; 30, 10; πὶ 30. 
 
 5. The synoptical delineation of the Baptist is, in one respect, 
 analogous to its delineation of the Saviour. It is the loftiest and 
 most spiritual aspects of character which are chiefly in the view of the 
 ourth evangelist. Hence the Baptist’s Christological conceptions in 
 the fourth Gospel appear to be more evangelical than we should 
 gather from the synoptics alone. 
 
V OF THE GOSPELS 219 
 
 of St. John are zdealized pictures. But let us 
 understand the word. We see the likeness of an 
 ordinary face, endowed with a sort of vapid and 
 unmeaning beauty; a coarse face, padded and 
 coloured by a cunning hand. People recognise the 
 likeness and say, “it is such an one, only a little 
 idealized.’ No! A face surprised with the glow 
 of a virtuous feeling, or the visible inspiration of a 
 triumphant thought ; seen transfigured, interpreted 
 in the light of an zdea, of the idea of its life, this is 
 an idealized picture. And such are the pictures in 
 
 St. John. 
 We hear much of the “unhistorical character of 
 St. John’s school.” But who are the really great 
 
 masters of fiction? Not those who cover reams 
 of paper with fine writing ; but those who with the 
 decided hand of genius strike off characters in a 
 few bold lines,—those in whose pages the person and 
 the words which he speaks are perfectly adapted. 
 All competent readers feel that in Shakespeare 
 there is no image, however exquisite, which would 
 not lose by being detached from its context; no 
 speech which would not sufter by being placed in 
 other lips. If it be so, either the old man, with 
 the senile style of which we hear so much, was a 
 mighty dramatic genius; or, there is literal truth 
 in the words—“ that which we have seen and heard, 
 declare we unto you.” 
 
220 THE LEADING IDEAS V 
 
 i: 
 
 There are two more Leading Ideas in St. John’s 
 Gospel. 
 
 1. It was intended to show the growth of belief 
 and unbelief round joum ord’soPerson.- We'see 
 the tide gathering, until at last it goes over the 
 head of the victim. ~Vhree muiracles* form ahree 
 points round which it gathers—the healing of the 
 Bethesda, the cure of the blind man, the resurrection 
 of Lazarus. 
 
 Let us take another important instance. 
 
 We have seen that the special miracles recorded 
 by the synoptics are omitted by St. John, with the 
 exception of the feeding of the five thousand, 
 and of the incident which immediately follows it. 
 Why do the circles intersect here ? 
 
 No doubt the importance of the discourse in 
 the synagogue at Capernaum, and the symbolical 
 character of the miracle, are sufficient to account 
 for this. Historically also these passages, taken in 
 conjunction with the beginning of the seventh 
 chapter, show us, that (while the synoptics 
 mainly follow the Galilean Ministry, and St. John 
 that in Jerusalem) the fourth evangelist was 
 perfectly acquainted with the Galilean Ministry. 
 For the Passover, mentioned in the sixth chapter, 
 occurred in April; the Feast of Tabernacles in the 
 
V OF THE GOSPELS 221 
 
 seventh chapter, in the end of September, or the 
 beginning of October. St. John then tells us that 
 in the interval, “ Jesus was walking in Galilee,” 
 which perfectly describes one main external feature 
 of the Galilean Ministry.” 
 
 But, assuredly, one object which the evangelist 
 had in view was to trace out the progress of belief 
 and unbelief. And in the fifth and sixth chapters 
 we have two forms of unbelief contrasted. The un- 
 belief of Jerusalem—‘ the Jews sought to kill 
 Him,’”—the unbelief of Galilee—* this is an hard 
 saying, who can hear it?” “ Many of His disciples 
 went back, and walked no more with Him.” ὃ 
 Types of two forms of unbelief in allages! One 
 is sad or contemptuous, another fanatical. One 
 sneers, another strikes. One sighs, another grinds 
 ‘ts teeth. One would kill Him if it could ; another 
 turns upon its heel. One curses Him, and ridicules 
 the sacred wounds; another only pierces His 
 loving heart by leaving Him alone. 
 
 The very miracle is mentioned here, because it 
 led to unbelief. 
 
 _ The fourth Gospel is throughout steadied by 
 o Idea of human witness, of human testimony to 
 
 1 St. John vi. 4; vil. 2, 14. 
 
 5. περιεπάτει ὁ Ἰησοῦς ἐν τῇ Γαλιλαίᾳ, St. John vii, 1.-“Εχ 
 Hebraismo, ut alia verba eundi, versor, commoror. vil. I; XI. 54, 
 in quibus locis simul respicitur quod Jesus ambulando aa 7 
 
 BRETSCHNEIDER, Lex. A/an. s.V. 
 * St. John v. 18; vi. 60, 66. 
 
222 THE LEADING IDEAS V 
 
 Christ—from the Baptist ; from the disciples ; from 
 the Jews at Jerusalem, during the first Passover ; 
 from the people which were with Him when He 
 called Lazarus out of the grave ; from the Pharisees 
 who believed, but did not confess ; from himself, 
 who saw the blood and water coming from the 
 pierced side ; from Pilate and Caiaphas. 
 
 St. John delights to arrest and make permanent 
 the burning cries of confession wrung from the 
 hearts of man. From the Baptist, “behold the 
 Lamb of God!” from Nathanael, “ Rabbi! Dhou 
 art the Son of God ;” from the Samaritan woman, 
 “is not this the Christ?” from Peter, “we believe 
 that Thou art that Christ, the Son of the living 
 God ;” from the people, “ when Christ cometh will 
 He do more miracles than these which this man 
 hath done?” from the officers, ‘never man spake 
 like this mai; * Πού =the blind’ man“ lord, 4 
 believe; from Martha,““T believe that how art 
 the Christ, the Son of God: "rem Pilate, ΕΠ 
 no fault in Him;” from Thomas, “my Lord and 
 my God.” Wonderful music! drawn from the heart 
 ofman by the hand of faith, running up the scales 
 from its faintest and lowest note—‘ Thou art the 
 King of Israel,’—to its grandest and richest har- 
 mony, “my Lord and my God.” ! 
 
 And here it may be mentioned, how with a grave 
 
 4 St. John. 4. 20. 30. 40; iv. 20; vi. Gos ν sr, ΘΟ: ix, 58: τὴ 
 
 ΕΙΣ Acs) XR 20. 
 
Vv OF THE GOSPELS 223 
 
 and gracious irony St. John, again and again, takes 
 up the supposed objections, which in reality were 
 so many proofs. Thus—‘‘then said the Jews 
 among themselves, whither will He go, that we 
 shall not find Him ? Will He go unto the dispersed 
 among the Gentiles, and teach the Gentiles?” 
 Easily answered by Gentiles, who were addressed 
 by the Apostle from a Gentile city, in a Gentile ° 
 language! Again—‘ some said, shall Christ come 
 out of Galilee? Hath not the Scripture said, that 
 Christ cometh out of the seed of David, and out of 
 the town of Bethlehem, where David was?” ? And 
 so, when men allow themselves to exclaim trium- 
 phantly, “ John knew nothing of the birth in 
 Bethlehem ’’—we can only say that they know little 
 of John. 
 
 (a) One Idea of this Gospel, then, is that it is a 
 Gospel of witness, of human witness, to our Lord. 
 Faith, in one aspect of it, is a plant which is in- 
 tended to rise upward by twining round the pillar 
 of evidence. We may see how much plausibility 
 there is in the sneering assertion that the “ Joannic 
 school used, without scruple, the principle which was 
 destined to become Hegelian, it oug/t to be so, ergo, 
 it zs;”’ and “that it is, more and more, an admitted 
 principle of criticism, that if we would write Zzstory, 
 we must mould our conception after the type in the 
 synoptics, not after that in the fourth Gospel.’ We 
 
 1 St. John vii. 35. * Lbid. ver. 42. 
 
224 THE LEADING IDEAS V 
 
 may point to sucha passage as the opening of the 
 fourth chapter—(‘‘ when the Lord knew how the 
 Pharisees had heard that Jesus made and baptized 
 more disciples than John, He left Judza and 
 departed again into Galilee,”)—with its matter-of- 
 fact but valuable historical explanation. Here, 
 again, St. John refers to and illustrates the synop- 
 tics. For the fact that John was cast into prison 
 would not, by itself, have determined our Lord’s. 
 departure from Judza into Galilee, which indeed 
 was part of the dominion of Herod Antipas. Every 
 attentive reader may 566 for himself, that one Lead- 
 ing Idea of this Gospel is founded upon the great 
 historical principle of the validity of Auman 
 testimony—the great safeguard against scepticism 
 and fanaticism. “If we receive the testimony of 
 men” to the effect that ‘ Jesus is the Son of God” 
 =—writes: St: John. in -his. Epistle, with evident 
 reference to his Gospel.’ The very form of the 
 expression? shows that we do assuredly receive 
 such witness, not only as Christians, but as rational 
 men, according to principles which recommend 
 themselves naturally to the unsophisticated human 
 intellect. 
 
 (ὁ) But again, as ‘the witness of God is greater, 
 so this Gospel is full of Dzvzne wetness to Jesus. 
 Hence the mention of the attesting voice from 
 heaven—‘“ I have both glorified it and will glorify 
 
 rot. jolm-v. Ὁ ei λαμβάνομεν. 
 
V OF THE GOSPELS 225 
 
 it again.” Hence the intense conviction that the 
 Scriptures are “ they which testify of Him ;”? that 
 ‘had they believed Moses, they would have believed 
 Him.” Hence the accumulated reference to type 
 and prophecy in the narrative of the atoning death. 
 Toa mere human historian there might have seemed 
 to be no more of deep purpose in the particular 
 cruelties inflicted by the rude soldiery and the 
 furious mob, than in the shape of the tangled knots 
 of sea-weed flung by the spring-tide upon the beach. 
 But every incident in the central event of the history 
 of humanity is to his eye arranged “by the deter- 
 minate counsel and foreknowledge of God.” The 
 lots upon the poor vestment that wrapped the 
 wasted form were cast by a Divine hand. The 
 vessel with vinegar, the sponge and hyssop, were 
 not there by chance. The perfection and dignity 
 of that body, which seemed so helpless, were 
 suaranteed by the rubric of the Divine ritual in 
 regard to the paschal lamb—“ not a bone of him 
 shall be broken.” The thrust of the soldier's lance 
 is in the dark background of Zechariah’s prophecy, 
 and written upon the very body that shall come in 
 the clouds of heaven. “ They shall look on Him 
 whom they pierced.” The evangelist’s spirit sails 
 over the deep of Scripture as over an Equatorial 
 1 St. John xii. 28; v. 39-46. 
 
 2 Jbid. xix. 24; Psalm xxii. 18; v. 36; Exodus xii. 46; Psalm 
 xxxiv. 20; v. 37; Zechariah xii. 10, 
 
 Q 
 
226 THE LEADING IDEAS V 
 
 Ocean; on the far horizon of prophecy he sees 
 its Southern Cross. 
 
 (c) Christ’s own miracles are yet another witness 
 in this Gospel, one of whose Leading Ideas is 
 witness, “le have greater witness than “that οἱ 
 John ; for the zworks which the Father hath given 
 Me to finish, the same works that I do, bear 
 witness of Me, that the Father hath sent Me.” ! 
 
 Miracles are called by four names in the New 
 Testament. Of these three are thrown together in 
 some passages. Miracles are pofenczes, as mani- 
 festations of Divine power; things amazing (or 
 marvellous in One passage),® as producing holy awe 
 and amazement ; szgvs, as moral evidences to all 
 who are right disposed. 
 
 1 St. John v. 36. 
 2 Ἰησοῦν τὸν Ναζωραῖον, ἄνδρα ἀποδεδειγμένον ἀπὸ τοῦ Θεοῦ εἰς 
 ὑμᾶς δυνάμεσιν καὶ τέρασιν καὶ σημείοις. (Acts ii. 22) ; συνεπιμαρτυροῦν- 
 τος τοῦ Θεοῦ σημείοις τε καὶ τέρασιν καὶ ποικίλαις δυνάμεσιν. 
 (Hebrews ii. 4.) Cf. the miracles of the hellish caricature of Christ. 
 οὗ ἐστὶν ἣ παρουσία κατ᾽ ἐνέργειαν τοῦ σατανᾷ ἐν πάσῃ δυνάμει καὶ 
 σημείοις καὶ τέρασιν ψεύδους. (2 Thessalonians ii. 9). ‘‘ The com- 
 bination σημεῖα καὶ τέρατα is found in the synoptics (St. Matthew 
 xxiv, 24; St. Mark xiii. 22) ; St. John iv. 43 ; in St. Paul’s Epistles, 
 (Romans xy. 19 ; 2 Corinthians xii, 12 ; 2 Thessalonians ii. 9), and 
 most frequently in the Acts (eight times cc. i.—xv.). It is not found in 
 the Catholic Epistles or the Apoc.” (Epistle to the Hebrews, BISHOP 
 WESTCOTT, p. 40.) The δύναμις has an indication of ower behind 
 it ; the τέρας is a singularity, which attracts an awe-struck observation. 
 (See FRITZSCHE. List. ad Rom. Tom. iii. 270, onits connection 
 with τηρέω = res observanda) ; the σημεῖον is the appeal of the wonder- 
 ful to the moral nature. 
 ὃ θαυμάσια. St. Matthew xxi. 15, 
 
V OF THE GOSPELS 227 
 
 The fourth synonym for miracles is works, fre- 
 quently used by St. John. 
 
 St. Paul's use of works throws instructive light 
 upon this. By works a/one he never means good 
 works. They are opposed to Διί, as an inward 
 principle of heavenly life to the sum total of the 
 product of the weakened and enslaved powers of 
 the natural πηαη. Works are those things which 
 it is watural for man to do, being what he is. 
 
 Christ's works are to be interpreted on the same 
 principle. They are, as the Baptist in St. Matthew’s 
 Gospel heard of them,? such works as the Christ 
 would do, such as were natural for Him to work. 
 There are many speculative difficulties about 
 miracles. We are used to reasoning from miracles 
 up to Christ ; may we not reason from Christ down 
 to the miracles? Given a being like Christ— 
 then the Christmas Eve, the star of the Epiphany, 
 the glory of the Transfiguration, the riven rock, 
 the rent vail, the opened grave, the Ascension 
 to the heaven of heavens, are but the fitting 
 framework of that divine picture. Voices from 
 the silence which men deem eternal, and rays 
 from the world which to them is darkness, may 
 well haunt with their echoes, and lighten with their 
 glory, the pathway of a life like that. The sick 
 healed, the demoniacs dispossessed, the bread mul- 
 
 1 Tholuck on Romans. 
 3 τὰ ἔργα τοῦ Χριστοῦ. St. Matthew xi. 2. 
 
 Q 2 
 
228 THE LEADING IDEAS Vv 
 
 tiplied, the winds hushed, the waves on which He 
 trod as securely as if they were Galilean meadows 
 upon a summer’s day, all these cease to be unnatu- 
 
 ral—“ His Name is wonderful.” Therefore the 
 supernatural is His natural element ; supernatural 
 works are natural for Him to do. For the believer, 
 the Person of Christ witnesses to His miracles. 
 For the unbeliever, the miracles may witness to 
 His Person. 
 
 (2). There is a fourth testimony in the Gospel, 
 one of whose Leading Ideas is testimony—the 
 witness of Jesus to H/zmse/f—to His glory, to His 
 sinlessness—“ though I bear record of Myself, yet 
 My record 1s ‘true.’ + 
 
 Consider what this witness is. If any of us know 
 a holy man, we know a humble man. The holiest 
 men are the most conscious of their own sinfulness. 
 lt is“note. fashion of speech: . Ttis net “cant or 
 hypocrisy. The writer, who is perfectly satisfied 
 with his own lines is not a poet. The painters or 
 sculptors who have no noble dissatisfaction with 
 their work, may be ingenious and dexterous, but 
 they are not artists. They have none of that 
 straining forward to an unattained and unattain- 
 able ideal of beauty, which is the heritage of 
 genius. So too the man who is perfectly content 
 with his own spiritual condition may have a 
 mechanical regularity of habit. He may be a 
 
 1 St. John viii, 14. 
 
Vv OF THE GOSPELS 229 
 
 respectable Pharisee. But he is utterly without 
 that saznt/iness which is, as it were, the genius of 
 goodness. 
 
 Now Jesus had the loftiest ideal of duty. He 
 was also the meekest and humblest of men. Yet 
 in His life there is one fundamental difference 
 from the lives of the saints. They are full of 
 burning words of penitence: they are burdened 
 with cries of confession. But we have long dis- 
 courses of Jesus. We have one soliloquy with 
 His Father in the seventeenth chapter. Yet there 
 is no confession of sin. He can bare His breast to 
 His enemies, and say—‘ which of you convinceth 
 Me of sin?” He can go further ; He can declare— 
 “the Prince of this world cometh, and hath nothing 
 in Me.” Further yet—in those solemn moments 
 when death is near; when moral natures, seem- 
 ingly made of the strongest granite, crack and 
 crumble before the fire of eternity ; He can lift up 
 His calm and trustful eyes to heaven, and say— 
 “T have glorified Thee on the earth, I have finished 
 the work which Thou gavest Me to do.”!. And 
 with this we know that His spiritual insight was so 
 keen and piercing that not one mote could have 
 floated upon the tide of His purity without being 
 detected by that cagle eye,—that one speck or 
 stain could not have rested on the very skirts of 
 the garment of His humanity, without soiling in 
 
 1 St. John xvii. 4. 
 
230 THE LEADING IDEAS V 
 
 His sight the raiment that was as white as snow. 
 This holy Man, with the highest idea of duty ; this 
 humble Man, who prays falling upon His face ; 
 this keen-sighted Man, who sces further into sin 
 than any other, declares that His life and the 
 perfect rule of goodness are in unbroken harmony. 
 What witness is comparable to this witness of 
 Jesus, τὸ Eimseli?” 
 
 On the whole, then, the Leading Ideas of St. 
 john’s“Gospel’are these. I ivst, itis in.a: special 
 sense, the Gospel of the Incarnate Word. Then it is 
 
 the Gospel in which the miracles and discourses of 
 ' Conquest, Victory, isa Leading Idea of St. John’s Gospel, in 
 this sense that the whole history of Jesus in that Gospel leads up to 
 it. The word itself first occurs (θαρσεῖτε ἐγὼ νενίκηκα τὸν κόσμον, 
 xvi. 33). But this first prelusive touch awakens a fuller music 
 in St. John’s later writings. Conguest becomes a Leading Idea of 
 the-first Mpistle αὶ Jehnai, 13, 14 -ἰἶν Δτ9ἼἝν 1 οἡ Whe idea 
 is still more dominant in the Apocalypse. [Each Epistle to each 
 of the seven Churches closes with a promise which begins with τῷ 
 νικῶντι or 6 νικῶν, Apoc. ii. 7, 11, 17, 26 ; iil. 5, 12, 21. For the 
 victory of Christ or of His people, see iti. 21; v.°5 ; vi. 2; xi. 7; 
 RILGEL pls ἢ; ἘΥ 2: (xvi 1π xx 92), Phe idea of sacteryes 
 almost exclusively confined to St. John’s writings. The exceptions are 
 Rom. vill. 37 ; ΧΙ. 21 3-1 Cor. xv. 55, 57. The substantive vin 
 is found only in St. John v. 4; but the form νῖκος is in Matt. xii. 20 ; 
 I Cor. xv. 54, 55, 57. The rendering Cozgzest seem preferable to 
 Victory. It is not possible by any other translation to present to an 
 English reader the fourfold repetition of the word (1 John ν. 4, 5). 
 “The Victory that hath overcome the world” (R.V.) fails in this, 
 the Conguest that hath conquered succeeds. The noble translation 
 of ὑπερνικῶμεν (‘more than coxguerors,” Rom. viii. 37) is thus 
 rendered consistent 
 
 happily retained by the revisers, though at 
 variance with their principles. 
 
ν OF THE GOSPELS 231 
 
 Jesus, the sacraments of the Church, and the 
 characters of those who are delineated, are spirit- 
 ualized, and viewed from a certain high and ideal 
 standpoint. Finally, it is the Gospel which ex- 
 hibits the growth of belief and unbelief; it is the 
 Gospel of witness—the witness of men, the witness 
 of the Father, the witness of Scripture, the witness 
 of miracles, the witness of Himself. 
 
 1 See Note B. 
 
THE LEADING IDEAS V 
 
 No 
 Cys 
 τὸ 
 
 NOTE A: 
 
 Tris may be a fitting place for observing a few ot those minute 
 touches in this Gospel, too minute and too delicate to have been 
 deliberately invented ; which, so far as they are not fancifully inter- 
 preted, do much to establish the ver¢s¢meditude of a narrative. ‘They 
 do not, indeed, by themselves make it Arvobadble (the probable is that 
 for the reality of which we can allege some reason) but /¢ke/y— 
 ‘bearing the closest resemblance to that which is classed in our 
 minds under the predicament οὗ existence.” ! 
 
 Here are a few instances. 
 
 (z) ‘‘ His disciples came, and marvelled that He talked with the 
 woman: yet no man said, why talkest Thou with her?” ‘‘ The 
 disciples looked one on another, doubting of whom He spake. Now, 
 there was leaning on Jesus’ bosom one of His disciples, whom Jesus 
 loved. Simon Peter, therefore, beckoned to him, that he should ask 
 who it should be of whom He spake.” ? 
 
 With us men, familiarity breeds contempt. No dignity will assert 
 itself against a certain degree of intimacy. ‘‘ No man is a hero to 
 his valet.” These passages, quite incidentally and informally, show 
 that it was not so with the Word made Flesh. Those simple men 
 were with Him in familiarities, that would have discoloured anything 
 that was not heavenly, and uncrowned anything that was not Divine. 
 They trod the same road ; they rocked in the same boat ; they rested 
 in the same chamber ; they partook of the same coarse fare ; they 
 
 1 Blanco White (quoted in Bishop Hampden’s Philosophical 
 Evidences of Christianity), 
 2 St, Joan αν: 27; Kill, 22, 27. 
 
V OF THE GOSPELS 233 
 
 drew out of the same scanty purse. Man exacts much of his idols ; 
 he sets them up easily, but pulverizes them upon very slight provo- 
 cation. One bitter word, one fretful or peevish sentence, one self- 
 seeking action, one questionable look, would have dethroned Him. 
 But ‘all our experience is reversed.””! With us, familiarity breeds 
 contempt. But as the disciples grow more and more familiar with 
 Ilim, they find themselves more and more in presence of an awful 
 dignity upon which they dare not intrude. 
 
 (4) “1 go not up to the Feast”? (for οὐκ, not οὔπω, is certainly 
 the true reading). A charge of falsehood, or of fickleness, obviously 
 ‘lies against these words. Yet they are fearlessly written down, 
 though their meaning does not appear upon the surface. 
 
 One like the Word made Flesh must and will use words in His 
 own sense. Our great Christian moral philosopher has said that 
 ‘*a man may be under the strictest moral obligation to say what he 
 foresees will deceive, without his intending it.” At all events, Jesus 
 will zedght these words with the meaning of His own soul. He is 
 on the journey of which we read towards the close of the ninth 
 chapter of St. Luke. To Him there is but one going up to 
 Jerusalem, one Feast. ‘‘ JZ going up is not to this Feast.’ 
 
 (c) ‘‘ Jesus wept.” 
 
 Just before ‘‘ He was troubled.” Rather troubled Himself,* for a 
 certain divine decorum tempers all that we read of Him, and He is 
 
 not represented to us as possessing a nature to be played upon by 
 
 1 BUSHNELL, Character of Christ. 
 
 2 eye οὐκ ἀναβαίνω eis thy ἑορτὴν ταύτην, ὕτι ὁ ἐμὸς καιρὸς οὔπω 
 πεπλήρωται. St. John vii. 8. 
 
 3 The germ of this explanation is found at an early date. Ἔλεγεν 
 ὕτι οὐκ ἀναβαίνω, K.7.A. ov yap ἐψεύδετο, μή γένοιτο---μυστηρδῶς 
 γὰρ καὶ πνευματικῶς διαλεγομένου τοῖς αὐτοῦ ἀδελφοῖς οὐκ ἤδεισαν τί 
 ἔλεγεν" ἔλεγε γὰρ αὑτοῖς μὴ ἀναβαίνειν εἰς τὸ ἱερόν ἐν τῇ ἑορτῇ ἐ κείνῃ 
 μηδὲ εἰς τὸν σταυρὸν τοῦ τελειῶσαι τέως τὴν οἰκονομίαν τοῦ πάθους“ 
 aivrod.—Epiphan. (quoted by Tischend. Wov, Zest. p. 814, Ed. 8). 
 So Augustine. ‘‘ Christo vero ille fuit dies festus, quo passione sua 
 redemit mundum.” 85. August. de Q. Nov. εἰ Vet. Test. Qu. 78. 
 
 4 ἐτάραξεν ἑαυτόν. St. John xi. 34. 
 
234 THE LEADING IDEAS V 
 
 passive emotions. Why did He trouble Himself now? We cannot 
 fully tell. Perhaps, we may conceive the case of a physician coming 
 into a room, where friends and children are sobbing over one whom 
 they supposed to be doomed, himself weeping in sympathy, though 
 sure that he can heal. but at least, this shows us that we have a 
 real Christ. It was never invented. The imaginary Christ would 
 have walked majestically up the slope of the Mount of Olives, and, 
 standing with a halo of the sunset round His brow, have bidden the 
 dead man rise. The real Christ was a dusty and wayworn man, who 
 wept over the grave, and lifted up His eyes. The reality teaches us 
 that the dead are not raised by a stoic philosopher, with an eye of 
 ice and a heart of marble, but by One who is very Man, with the 
 tender weakness that is more beautiful than all our strength. This, 
 according to the judgment of centuries, is more majestic as well as 
 
 more moving. But could a writer like St. John have zxvented it ? 
 
 NOTE -B 
 
 ONE most important inference as regards the character of our 
 Lord’s human knowledge should be drawn from the first great 
 Leading Idea of the fourth Gospel. 
 
 **The Word was God, and the Word was made Flesh.” He had 
 not only a true Human body, but a ‘‘ reasonable soul,” a true Human 
 intellect. In the one Person of Christ, there are two forms of 
 wisdom, two manners of knowledge. The finite intelligence and 
 the Infinite, the human and the Divine, differ as the created from 
 the Uncreated, as the relative light of the Incarnate Word from 
 the absolute light of the Uncreated Word. But ey are at one, and 
 work to one end. 
 
 Aquinas discusses the question whether our Lord had other than 
 Divine knowledge. His answer is, that the affirmative is involved 
 in the verity of His Incarnation. ‘‘ Filius Dei naturam integram 
 assumpsit, 2,6. non solum corpus sed etiam animam, non solum 
 sensitivam, sed etiam vationalem. Nihil naturalium Christo defuit, 
 quia totam Humanam Naturam assumpsit. Ideo, in sexta Synodo 
 
ν OF THE GOSPELS 235 
 
 damnata est positio negantium in Christo esse duas sctentias, sive 
 duas sapientias. . . . Minus lumen non offuscatur per majus, sed 
 magis augetur, sicut lumen aeris per lumen solis. Et hoc modo 
 lumen scientiz non offuscatur sed clarescit in animo Christi per 
 lumen scientiz inditum.” (5. T. AQuiINn. Part IIT. Qu. ix. Art. 1). 
 
 Therefore the Human mind of Jesus is never alone.’ And the 
 processes and the development of the Human reason rest upon the 
 Infinite Wisdom. ; 
 
 If this be the true idea of Christ, what shall we say of His word ? 
 Must there not be perpetual power, perfect truth, in the words of 
 the Word made flesh ? 
 
 We may smile bitterly with Schenkel at the simple men, who 
 looked upon the very number of the four Gospels as divinely 
 harmonizing with the quarters of the world, with the principal winds, 
 with the form of the cherubim. We may be amused, if we will, at 
 Augustine’s quaint yet beautiful conceit, in expounding and applying 
 to St. John the text in the psalm, ‘‘the mountains shall bring peace, 
 
 2) 3 
 
 and the little hills righteousness to the people. The old man, 
 with the shadows and the sunlights of the hills of Africa present to 
 his mind, says—‘‘the mountains are great souls, like that of John ; 
 the little hills are ordinary ones, like ours. Never should we have 
 received the light of faith, unless those great mountain-tops, lighted 
 up by the heavenly wisdom, had passed them on to us.” Yet as we 
 read the words of Christ, and think who spoke them, we need not 
 be ashamed to cry with Bernard. ‘‘I hear not Moses now. ‘To me 
 he is of stammering lips. Isaiah’s lips are unclean, Jeremiah 
 cannot speak ; he is a child. Allthe prophets are mute. //se, se, 
 quem loguuntur, tpse loguetur.” S$. Bernard. in Cant. 
 
 1 St. John xvi. 32; v. 30; viii. 16-18; xiv. 10, See GRATRY. 
 Les Sophistes, 335. 
 
 2 §. Aug. Enarrat. in Ps. (Psalm Ixxii. 3) ; see for more on the 
 subject of our Lord’s Human knowledge, ¢#/ra. VI. D. Note A. 
 
VI 
 THE LEADING: JDPLAS (OF TILE TV ANGE 
 LASTS AN THE NARRATIVE. (OF Ee. 
 PASSTON* 
 AG ASD Ey: 
 
 ‘When Pilate was set down on the judgment seat, his wife sent 
 unto him, saying, Have thou nothing to do with that just man ; 
 for I have suffered many things this day in a dream because of 
 Him. But the chief priests and elders persuaded the multi- 
 tude that they should ask Barabbas, and destroy Jesus.”—5Sr. 
 MATTHEW xxvii. 19, 20. 
 
 ST. MATTHEW’S Leading Idea may be clearly 
 traced in his record of the Passion. 
 He has in mind throughout the literal Jews, un- 
 
 1 The writer’s obligations to Lange in this division of his treatise 
 are considerable (especially Zzfe of Christ, vol. iv. 108—116, 180— 
 189, 300—308, 427—-468. English Translation.) To Archdeacon 
 Farrar he also desires to express his acknowledgments. The Arch- 
 deacon’s works seem to possess that kind of origivaléty which alone 
 is profitable in theology. Since the publication of his two principal 
 books, no man can well speak upon either great subject as he would 
 have done before. Consciously or unconsciously, willingly or un- 
 willingly, he breathes their atmosphere and is influenced by their 
 spirit, even when, like the present writer, he may dissent from some 
 of their conclusions. 
 
VI THE LEADING IDEAS, ETC. 237 
 
 worthy as they had become ; the false and narrow 
 Judaism which they and their fathers had made ; 
 and Jesus confronted with them.' Here, above all, 
 the first Gospel is the Gospel of types ; of prophecy 
 interweaving and multiplying its marvellous co- 
 incidences ; of the true, over against the fallen 
 and degraded, Judaism and High Priest. 
 
 The proceedings of the representatives of the 
 people form their eternal condemnation. The 
 Roman Governor has deep in his nature some 
 reverent conceptions of the majesty possessed by 
 law even inits anger. But how terribly the sentence 
 sounds to men used to think of the spotless ermine 
 of our great magistrates! ‘ The chief priests and 
 elders, and all the council, kept seeking? false 
 witness against Jesus to put Him to death.” * The 
 High Priest’s affected and theatric horror is itself 
 a violation of the law which he professed to prize 
 so highly. For that law expressly forbade one 
 who filled so august an office to sully the majesty of 
 his position by an act which showed such hysterical 
 intensity of an ill-regulated passion of grief - 
 
 1 St. Matthew xxvi. 56; xxvii. 9, 35, 46. 
 
 5 ἐζήτουν. 8. St. Matthew xxvi. 59. 
 
 4 St. Matthew xxvi. 65. Cf Leviticus xxi. 10. (‘‘And he that 
 is the High Priest among his brethren, upon whose head the anoint- 
 ing oil was poured, and that is consecrated to put on the garments, 
 shall not uncover his head, nor revd hts clothes.”) The very words 
 of the LXX. are studiously preserved by St. Matthew. Cf τὰ 
 
 ἱμάτια οὐ διαῤῥήξει (Leviticus xxi. 10) with ὁ ἀρχιερεὺς διέρρηξεν τὰ 
 ἱμάτια αἰτοῦ, (St, Matthew xxvi, 65.) 
 
238 THE LEADING IDEAS VI 
 
 This is followed up by an outburst of vulgar 
 hatred—the bitter sneer of fanaticism. ‘ Others 
 smote Him with the palms of their hands, saying, 
 Prophesy unto us, thou Christ, who is he that 
 smote: Lhe 774 
 
 Next, the judgment of Christ by the heathen, is 
 decided by the baseness of the rulers, and by the 
 violence of the mob, of Elis own,people: When 
 they had bound Him they led Him away and 
 delivered Him to Pontius Pilate, the Governor.” 2 
 
 The same great idea fills St. Matthew’s soul 
 throughout. 
 
 The treason and suicide of /a#das (note the very 
 name) is a concentration in a single life, so far as 
 that is possible, of the treason and suicide of 
 Judaism.? 
 
 How majestic is the bearing, how august the 
 silence of the King of Israel before the representa- 
 tives of Rome! “And He gave him no answer— 
 no, not even so far as one word.” # 
 
 In an awful pause there comes a message from 
 Procula, the Proconsul’s wife. Critics, who have 
 studied Roman usages under the guidance of 
 Tacitus, can no longer brand the incident as false. 
 They are forced to content themselves with sneer- 
 ing at it as ¢rzflzmg—a woman’s dream. We need 
 
 1 St. Matthew xxvi. 67, 68. 
 PAOLA. SRV Ἵ, ΤΣ 
 
 3 ΟΖ. xxvii. 3-11. 
 
 4 τ, 
 
 οὐκ ἀπεκρίθη---πρὸς οὐδὲ ἕν ῥῆμα. Ver. 14. 
 
VI OF THE GOSPELS 239 
 
 not ransack history for incidents where dreams 
 have played some definite part. Perhaps some 
 reader of these lines can recall a time when he was 
 preparing to commit a great sin, and a warning has 
 come from a woman’s lips—‘“have thou nothing 
 to do with it; I have suffered many things in 
 a dream.”’! It will be observed that we have a 
 elimpse of dreamland at the close as at the begin- 
 ning of the Gospel. How far the dream was 
 supernatural we cannot decide. The mind of the 
 dreaming woman may have acted according to the 
 subtle and occult laws which rule those rapid and 
 evanescent phenomena. She had seen the Galilean, 
 and the dignity and pathos of His bearing wove 
 the strange scene from which she wakened scared 
 and sobbing. 
 
 At all events, the fall of Judaism is brought out 
 by this incident. In the long sad story of the 
 Passion no Jew pleads for Jesus. That sweet 
 office of softness and compassion is reserved for this 
 Gentile lady. In St. Matthew’s narrative, one little 
 particle marks the contrast with a strange signifi- 
 cance. ‘‘ While he was sitting on the judgment 
 seat, his wife sent unto him, saying, Have thou 
 nothing to do with that righteous man, for I have 
 suffered many things this day in a dream because 
 of Him. But the chief priests and the elders per- 
 
 1 St. Matthew xxvii. 19 
 
240 THE LEADING IDEAS VI 
 
 ~suaded the multitudes that they should ask for 
 Barabbas, and destroy Jesus.” ! 
 
 After an ineffectual attempt by Pilate follows the 
 hand-washing, as a symbolical expression of purity 
 from a particular offence? Critics say that the 
 symbol was specifically Jewish, and that nothing 
 similar is to be found in Roman trials. They may 
 be quite right.* But Pilate may well have heard 
 of this piece of ceremonialism. The plagiarism of 
 a thing so impressive may have seemed to him a 
 politic and dexterous stroke of flattery. No doubt 
 in its result the ceremony was ineffectual for Pilate’s 
 purpose. But the imprecation has been fatally 
 powerful—“ and all the people answered and said, 
 His blood be on us, and on our children.’ 4 
 
 The narrowness of Jewish fanaticism had soon 
 spent itself. Its range of invention was limited— 
 spitting, buffeting, blows, a taunt from the polemi- 
 cal sphere—and they had little fresh to say or do. 
 
 | ἀπέστειλεν πρὸς αὐτὸν ἣ γυνὴ αὐτοῦ λέγουσα... οἱ δὲ ἀρχιερεῖς καὶ 
 οἱ πρεσβύτεροι ἔπεισαν τοὺς ὄχλους K.T.A. (St. Matthew xxvii. 19, 20.) 
 In this δέ there is the wonder of a silent shame, the eloquent shudder 
 of a suppressed horror. ‘‘ So did the Roman woman ; but the chief 
 priests and elders (O the strangeness and the pity of it !) persuaded 
 the multitudes that they should ask for Barabbas.” The change of 
 the R.V. (‘‘now ” for ‘‘ but ”) is singularly unhappy. 
 
 2 St. Matthew xxvii. 24, 25. 
 
 > “ All the elders of that city, that are next unto the slain man, 
 shall wash their hands over the heifer—and they shall say, Our 
 hands have not shed this blood, neither have our eyes seen it.” 
 
 See Deuteronomy xxi. 6-10. 
 4 St. Matthew xxvii. 25, 
 
VI OF THE GOSPELS 241 
 
 But the mockery of the Romans was more serious 
 and more inventive, more largely tinctured by a 
 theatrical element. The Roman band! was a 
 battalion of infantry from 400 to 600 strong. — It 
 has often been said in modern times that this 
 mockery was unlikely to have taken place because 
 it was so unworthy of the gravity of Roman 
 legionaries. 
 
 Yet—not to speak of parallel instances gathered 
 by the research of Bynaztus—the temperament which 
 would issue in such persistent buffoonery would 
 seem to be part of the inheritance of the Roman 
 nature. The modern Roman in the Corso at the 
 carnival is the most gloomy and the most perse- 
 vering of comedians,” a buffoon whose foolery is as 
 pertinacious as it is childish. The legionaries gave 
 themselves the treat of playing at a coronation. 
 No considerable feature was wanting in that cruel 
 
 1 συγκαλοῦσιν ὕλην τὴν σπεῖραν. St. Mark xv. 16. 
 
 * This has been noticed by the finest and subtlest of observers with 
 her usual delicacy of touch. 
 
 “1| n’y a ni luxe ni bon gout dans la fete du carnaval ;_ une sorte 
 de pétulance universelle la fait ressembler aux bacchanales de 
 imagination, mais de l’imagination seulement ; car les Romains 
 sont en général trés sobres, et méme assez sérieux, les derniers jours 
 du carnaval exceptés. . . . Il ya parmi les masques, des hommes 
 qui se proménent le plus ennuyeusement du monde, dans le costume 
 le plus ridicule, et qui, tristes arlequins et taciturnes polichinelles, ne 
 disent pas une parole—mais ont, pour ainsi dire, leur conscience de 
 carnaval satisfaite, quand ils n’ont rien négligé pour se divertir.’””— 
 MADAME DE STAEL. Corinne, ou L’/talie. Livre ix. c. i. (La Fete 
 Populaire.) - 
 
242 THE LEADING IDEAS VI 
 
 childishness of men who were so strong. The 
 mockery of imperialism seems to be wild; but it 
 was deliberate. Over the shoulders of the august 
 sufferer they threw a camp pallium, once dyed with 
 cochineal, now worn and faded ; there was the robing. 
 Round His forehead they placed a diadem of the 
 dreadful acanthus thorn, and in His hand a reed ; 
 there was the crowning. They bent the knee ; there 
 was the homage. They cried “ Hail, King of the 
 Jews”; there was the acclamation. They gave 
 Him to drink vinegar mingled with gall ; there was 
 the wassail cup outside the camp.1. They played at 
 a coronation—and they played it to the bitter end, 
 sullen triflers drawing out their sombre comedy. 
 And in stupid inexorable rage, as the reed dropped 
 from His grasp, they kept beating Him with it upon 
 His head.2 Death and suffering were always some- 
 where in the old Roman amusements. ‘There was 
 something wanting in the laughter of those who 
 had not looked upon blood. 
 
 In the section which follows the particulars (as 
 beseems the first evangelist) are mainly connected 
 with prophecy. We find the picture of the callous- 
 ness of the human heart—the guards gambling, the 
 
 1 ὄξος μετὰ χολῆς μεμιγμένον (St. Matthew ver. 34), 2.6. a potion 
 flavoured with myrrh, mingled with gall or poppy-juice. This was 
 prepared for sufferers upon the cross, often apparently by Roman 
 women—the one touch of humanity in all the dreadful preparatives. 
 
 2 ἔλαβον τὸν κάλαμον καὶ ἔτυπτον εἰς Thy κεφαλὴν αὐτοῦ. 
 St. Matthew xxvil. 30. : 
 
VI OF THE GOSPELS 243 
 
 cruelty beyond that of the cold experimentalist 
 groping his way down the dim track of animal 
 pain. St. Matthew records the title in that form 
 which is most suitable to his Leading Idea! He 
 also records the fanatical Jewish mockery ; the 
 horrid echoes of distorted psalms below the cross ; 
 the blasphemy, not of ignorance but of Scriptural 
 knowledge. Of the Eli cry, so frivolously misunder- 
 stood—the one last word recorded by the two 
 evangelists—we speak in the next Discussion. 
 At last one pitying hand passed a cool sponge over 
 the parched lips. 
 
 Such is the Leading Idea of Christ crucified in 
 St. Matthew. 
 
 Jesus in His crucifixion is Messiah, the King of 
 the Israel of God. As He moves through the 
 prismatic sheet, His form is tinged with the hues of 
 types. Psalms rise to some mystic chant, of which 
 His sufferings are the subject. Prophetic bells 
 keep tolling in the distance, and our hearts hear 
 the name of Jesus between their strokes. He is 
 the inheritor of all the sorrow and of all the glory 
 which floats upon their music. The first Gospel 
 gives us the Passion in the light of the Old Testa- 
 ment. We can best read the twenty-second Psalm 
 and the fifty-third chapter of Isaiah with St. 
 Matthew at the foot of the Cross. 
 
 1 οὗτός ἐστιν ᾿Ιησοῦς ὁ βασιλεὺς τῶν ᾿Ιουδαίων. St. Matthew 
 XXVIl. 37. 
 
 R 2 
 
VI 
 
 THE LEADING. IDEAS OF THE EVAMNGE. 
 LISES IN THE. NARRATIVE (OF Ta 
 PASSION 
 
 Bot. MAKI 
 
 ** And when the centurion, which stood over against Him, saw that 
 He so cried out, and gave up the ghost, he said, Truly this man 
 was the Son of God.”—ST. MARK XV. 39. 
 
 IN St. Matthew we have the Passion of the true 
 Messiah and Priest, confronted with the degrada- 
 tion of the apostate priesthood and people of Israel 
 in the moment of its apparent victory. 
 
 In St. Mark, Jesus appears again as the Divine 
 Hero. In brief, incisive, majestic lines, His death is 
 recorded in its strength and majesty. ‘The _ be- 
 ginning of the Gospel of Jesus Christ, the Son of 
 God,” such is its opening cry. Deep answers unto 
 deep. A voice from beneath the cross gives its 
 unexpected response—“ truly this man was the Son 
 of God.” “Jesus cried with a loud voice and 
 
νε΄ THE LEADING IDEAS, ETC. 245 
 
 gave up the ghost.”! A Roman centurion must 
 probably have seen many deaths, but he never 
 saw a death like that. In the last moment 
 of life, the voice is weak and faint before it sobs 
 or sinks into the long silence. Every other 
 death is a defeat ; this was a victory Willingly, in 
 the plenitude of power, Jesus dies. Often, when 
 the smoke drifts away from before the lines, a cry 
 of victory goes up. Nevera cry like that. When 
 the centurion saw that He so cried out, and gave 
 
 up the ghost, he said, “ truly this man was the Son 
 of God.” 
 
 I 
 
 The wzvzduess which is characteristic of the style 
 of the several evangelists brings out the grandeur 
 of one aspect of the Passion with peculiar power. 
 
 Two specimens of human weakness afford a con- 
 trast which presents this grandeur in its ennobling 
 strength. 
 
 One of these two is thus told :—* And a certain 
 young man: followed with Him, having a linen 
 cloth cast about him, over his naked body ; and 
 they lay hold on him; but he left the linen cloth 
 and fled naked.” We may well associate St. 
 Mark himself with this strong impulse to advance 
 but quick retreat in the moment of danger. Ever 
 through the darkness which surrounds the Saviour’s 
 
 1 St. Mark i. 13 xv. 39. * Ibid. xiv. 50-52. 
 
246 THE LEADING IDEAS VI 
 
 progress in the history of His Church He draws 
 out a young, though sometimes not quite reflective 
 enthusiasm. Yet spirits which have been finely 
 touched to fine issues are never quite the same as 
 if they had not received that touch! Truly in St. 
 Mark’s flight was fulfilled the warning that “all 
 ye shall be offended because of Me this night, for 
 is written, I will smite the shepherd, and the sheep 
 shall be scattered.” ! 
 
 The second picture presented by St. Mark to 
 enhance the Saviour’s greatness by way of con- 
 trast is that of St. Peter. The historian who makes 
 us see his narrative by lightning-flashes gives us 
 one of these gleams of sudden insight about the 
 impulsive apostle. “And Peter had followed Him 
 afar off, even within, into the court of the high- 
 priest, and he was sitting with the officers warming 
 himself towards the blaze of the fire.’? We can 
 see the red light on the bronzed features working 
 with uncontrollable emotion. 
 
 1 This incident is psychologically quite consistent with the Mark 
 ‘‘who withdrew from Paul and Barnabas from Pamphylia, and 
 went not with them to the work.” Acts xv. 37, 38. 
 
 2 St. Mark xiv. 27. 
 
 3 θερμαινόμενος πρὸς τὸ φῶς (St. Mark xiv. 54). How much 
 homely wisdom there is in Bengel’s pithy saying,—‘‘ sub corporis 
 cura negligitur animus!” It should not be overlooked that in the 
 Petrine Gospel much which concerns Peter’s repentance is made 
 fuller and clearer. The two cock-crowings are sharply and definitely 
 put (‘f‘and Peter went out into the porch, avd the cock crew ; and 
 straightway the second time the cock crew.” St. Mark xiv. 68, 72. 
 Note also ἀνεμνήσθη, ἐπιβαλὼν ἔκλαιεν. Ver. 72. 
 
ΥἹ OF TFRE GOSPELS 247 
 
 Beside these two irresolute forms ; the young 
 man flying in the hour of trial, Peter all flushed 
 and flurried with his lie and sobbing in the bitter- 
 ness of his shame ; we contemplate on St. Mark’s 
 canvas of the Passion the calm unshaken serenity 
 of the suffering Son of God. 
 
 Special touches are not wanting which bring out 
 the majesty of sorrow. 
 
 St. Mark’s picture of Jesus in the Pratorium is, 
 perhaps, the most crowded and concentrated of the 
 four. The elaborate mockery of a coronation ; the 
 robing, the crowning, the acclamation, the homage, 
 the cup; is there in detail. The mantle for him is 
 not merely dyed cochineal scarlet.!. For him (as for 
 St. John) it is an ideal lighted up with a signifi- 
 cance—purple, “ the purple.” 2?» The calm deliberate 
 cruelty of measuring the head and _ platting for it 
 the crown of the terrible acanthus with thorns 
 nearly a finger long is told in words that cannot 
 be mistaken—an affecting detail for imaginative 
 devotion.” The mock homage is more expressively 
 made visible by St. Mark’s pencil. ‘They smote 
 His head with a reed, and did spit upon Him ; 
 and bowing their knees * worshipped Him.” 
 
  xAauvda κοκκίνην περιέθηκαν αὐτῷ. St. Matthew xxvii. 28. 
 
 * ἐνδιδύσκουσιν αὐτὸν πορφύραν. St. Mark χν. 17. ἐξέδυσαν αὐτὸν 
 τὴν πορφύραν. Ver. 20, ἱμάτιον πορφυροῦν περιέβαλον αὐτόν. St. 
 John xix. 2. 
 
 * περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον. St. Mark xv. 17. 
 
 4 τιθέντες τὰ γόνατα, ver. 19. 
 
248 THE LEADING IDEAS ΥἹ 
 
 We may not pass from the narrative of the 
 Passion in the two first evangelists without consid- 
 ering (1) the one of the last seven words from the 
 Cross recorded by them, and (2) its coherence with 
 their respective Leading Ideas. 
 
 1. The fourth word from the Cross is, no doubt, 
 siven by St. Mark in its most exact form. 
 
 Let us assure ourselves that the sentence was, 
 indeed, most certainly spoken. 
 
 Is it not a strange, nay, a tremendous fact that 
 this is the only last sentence of the dying Lord 
 preserved by the two evangelists, St. Matthew and 
 St. Mark ?? Let us conceive a missionary who has 
 died a martyr’s death. Some of his companions 
 escape, and return to tell the glorious and pathetic 
 story. Hundreds are anxious to know what the 
 martyr said. Those who were present feel con- 
 strained to gratify this loving curiosity. Would 
 there not be a feeling of dejection and of disap- 
 pointment, if they told no more than this—‘ he 
 said, my God, my God, why hast Thou forsaken 
 nie + 
 
 Now, without denying that this saying is liable 
 to be misunderstood (as the Agony has been mis- 
 understood) ; a little reflection assures us that it 
 also must be “estorica/ at least. 
 
 1 Ἑλωϊ Ἑλωϊ, λαμὰ σαβαχθανί. St. Mark xv. 34. Cf. Ταλιθὰ 
 κοῦμι. St. Mark v. 41. ᾿Εφφαθά, vil. 34. ᾿Αββᾶ ὃ πατήρ, xiv. 36. 
 2 St. Matthew xxvii. 46. St. Mark xv. 33, 34. 
 
VI OF THE GOSPELS 249 
 
 “ Legends falsify.” No doubt. But they falsify on 
 the side of splendid exaggeration. Their heroes 
 look larger than human, as they walk clothed, with 
 the mist of their glory. A god, a demigod, a 
 hero writhing like a crushed worm upon the earth, 
 covered with a sweat of blood, feeling strange and 
 out of place! in all God’s world—no one ever in- 
 vented ¢hat. It was a scandal in some measure to 
 unwise and unfaithful Christian hearts in early 
 times, who tried to erase the narrative in its fullest 
 form from the third Gospel.” 
 
 Last words, it is urged, are sometimes deliberately 
 invented ; more often they are in the air, and grow 
 spontaneously into shape. Our own day affords us 
 an instance. The noble old officer, who gave 
 Thackeray his idea of Colonel Newcome, is buried 
 in a Scotch churchyard. A monument to his memory 
 contains the beautiful sentence which tells how 
 “Just as the last bell struck, a peculiar sweet 
 smile shone over his face, and he lifted up his head 
 a little and quickly said ‘adsum, and fell back—and 
 he whose heart was as that of a little child, had 
 answered his name, and stood in the presence of 
 the Master.”*® Local tradition will have it that the 
 adsum was literally the last word of the officer 
 
 1 ἤρξατο ἀδημονεῖν. St. Mark xiv. 33. St. Luke xxii. 42, 43. . 
 
 2 See the long discussion in the note on St. Luke xxii. 43, 44. 
 (N.7. Grece, TISCHEND. Pp. 518, 519. Edit. vii.) 
 
 3 THACKERAY. Zhe Newcomes, Ch. xlii. (“Τὰ which the Colonel 
 says adsum, when his name is called”). 
 
250 THE LEADINGADEAS VI 
 
 whose remains lie close to the spot. But a hero 
 never presents himself to the popular imagination 
 as crying—‘ my God, my God, why hast Thou 
 forsaken me?” 
 
 The key to the difficulty lies in the answer which 
 we give to the question—who and what is He who 
 spoke the word from the Cross? The Catholic 
 Christian answers, 31 believexin one Lord Jesus 
 Christ, God from God, Light from Light, Very God 
 from Very God, who for us men and for our salva- 
 tion came down from heaven, and was conceived by 
 the Holy Ghost, born of the Virgin Mary, and was 
 made man, and was crucified also for us under 
 
 Pontius Pilate.” 
 
 If He who died upon the Cross were other or 
 less than this, what follows? This. 
 
 He had formed illusions from His earliest days, 
 and obstinately clung to them. As the darkness 
 deepened round Him on Calvary,and nosmile was 
 seen upon His Father’s face, and no angel’s wing 
 beat the gloom with its whiteness; as the last 
 golden drops of the young life ebbed away upon the 
 dust of Golgotha; as He was left to go down to 
 the pit with thieves, amidst the yells of the people 
 whom He hoped to deliver ; a profound discourage- 
 ment, a horror of the great darkness of despair 
 took posession of His whole being. We may 
 pity Him; but after all it is only one other 
 young soul for whom the noble visions of open- 
 
ΥἹ OF THE GOSPELS 251 
 
 ing life are belied by the cynical logic of circum- 
 stances.! 
 
 Thus the Christ who is not the Church’s Christ 
 is discrowned by His own hand, and undeified by 
 His own lips. 
 
 But let us take our answer from our Creed, and 
 what follows ? 
 
 It was, indeed, for three hours a time of darkness 
 outwardly and inwardly. “It was now about the 
 sixth hour, and a darkness came over the whole land 
 until the ninth hour, the sun’s light failing.’ * The 
 darkness was not that of an eclipse,* it was the 
 seismic obscurity which so often accompanies 
 earthquakes. The fierce pain ; the torn brow ; the 
 thirst in the sultry and dust-choked darkness ; the 
 hatred of the people whom He loved ; the indignity 
 and shame, tortured that exquisitely susceptible 
 mental and bodily organization. He remained 
 silent three hours under the darkness ; and death 
 approached. 
 
 But why should He not meet it, calm and kingly, 
 with a proud and superb self-control ? 
 
 Because the answer of the Creed to the ques- 
 
 1 Vie de Jésus, RENAN, 379-424. STRAUSS, The Old Faith and 
 the New. Pp. 89, 90. (Blind’s Translation.) 
 
 2 St. Luke xxiii. 44, 45. R.V. 
 
 3 The apocryphal Act. Pilat, (A. xi. 2) with characteristic 
 exaggeration adds ‘‘ ἔκλειψις ἡλίου γέγονεν κατὰ τὸ εἰωθός." See 
 TISCHEND. V.7. P. 533, n. Edit. vil. 
 
 4 ἢ γῆ ἐσείσθη, καὶ ai πέτραι ἐσχίσθησαν. St. Matthew xxvii. 51. 
 
252 LE LEADING IDEAS VI 
 
 tion, ‘Who and what was He who died upon 
 the Cross?” involves for Him a death under two 
 conditions. 
 
 (a) It was a death which bore the punishment 
 of sin. Soa prophet tells us. ‘The chastisement 
 of our peace was upon Him.” ! So Apostles teach. 
 “ He hath made Him to be sin for us, who knew no 
 sin.’ ‘ His own self bare our sins in His body to 
 the tree.”2 Now the peculiar bitterness of the 
 punishment of sin to any soul that has ever known 
 the presence of God is its removing us from that 
 presence—our alienation from God.? What must 
 that have been to Him who could say, ‘I live by 
 the Father” ?* 
 
 This word from the Cross, then, is the compen- 
 dium of the punishment of man’s sin in man’s 
 representative. 
 
 (6) But: further. \- That death, in the view ‘of 
 primitive. Christianity is a- “tasting > death: ‘or 
 every man,’ *) #2 tor cach “and 3.311: WHisseem- 
 sciousness was in a sense fused with ours. The 
 Prince of life telt death an) Plis: own. Persen 
 
 1 Tsaiah liii. 5. 
 2 2 Corinthians v. 21; 1 Peter ii. 24. 
 3 So Moses, the ‘‘ocean of theology.” ‘‘ Ye shall bear your 
 
 iniquities . . . and ye shall know 77} alienation ‘TSIM, 
 lit. segation, keeping back, standing off.” Numbers xiv. 34. 
 (R.V.) 
 
 £ yw ζῶ διὰ τὸν πατέρα. St. John vi. 57. 
 γῶ 5 p ; 
 > ὑπὲμ navics. Hebrews 11, 9. 
 
VI OF THE GOSPELS 253 
 
 as the death of humanity. A great Lutheran 
 thinker has ventured to say that “the heart of 
 God felt death in the dying heart of men.” 
 Then death died in the heart of the God-Man, 
 and the dereliction melted away in depths of 
 light. 
 
 2. This last word coheres with the Leading Ideas 
 of the two first evangelists very closely. 
 
 (α) For St. Matthew, Jesus by using the first 
 verse, claims the whole of the twenty-second Psalm 
 for Himself. He makes the pathos and the exul- 
 tation of it, the Passion and the power, alike His 
 own. 
 
 (6) For St. Mark the very word of dereliction 
 leads to the most glorious of proofs that the dying 
 sufferer is indeed the strong Son of God. The 
 world listens, and will murmur again and again 
 “despair, impatience, ignorance.” It is, indeed, a 
 proof of His real suffering in His human soul—a 
 sweet protest, if we will—but it leaps to His lips 
 with ashout of triumph. The Gospel of the dying 
 Lamb is also the Gospel whose symbol is the lion. 
 At the ninth hour Jesus cried with a great voice,! 
 “Eli, Eli, lama sabachthani.” The darkness is 
 gone and over. The forsaking is a thing of the 
 past.2. Such a death is a proof even to the cen- 
 turion that He who so dies is more than human. 
 
 1 φωνῇ μεγάλῃ. St. Mark xv. 34. 
 > εἰς τί ἐγκατέλιπές we; Ver. 35. 
 
VI 
 
 THE LEADING IDEAS OF THE EVANGE- 
 IASLTS AN THE: NARRATIVE: OF “FIFE 
 PASSION. 
 
 Cola kal 
 
 ST. LUKE’sS narrative of the Passion is pervaded 
 by the Leading Ideas to which we referred fully 
 in the Discussion upon the third Gospel. The 
 beauty of Jesus in His sorrow and_ suffering is 
 present to the evangelist’s heart and guides his 
 pencil. To the physzczan we are indebted for the 
 record of the physiological fact of the bloody 
 sweat ; to him who knew so much about the hosts 
 of heaven for the incident of the strengthening 
 angel’ From the psychological evangelist we learn 
 much of the curiosity of Herod and the indecision 
 of Pilate with its fearful issue.2 He, and he alone, 
 records the look of pitiful and reproachful love, 
 
 1 St. Luke xxit, 43, 44. SPOTL, RX, PO, 120,25. 
 
VI THE LEADING IDEAS, ETC. 255 
 
 which half broke Peter’s heart... The chronicler of 
 woman’s heart in the presence of Jesus gives us the 
 pathetic narrative of the women “ wailing and la- 
 menting Him,” and the words, at once gentle and 
 terrible, which He spoke with His face turned to 
 them.” The revealer of the secrets of the unseen 
 world records the sentence that tells us of the 
 secret influence behind the general temptation of 
 the Apostles, and of the special strength given to 
 Peter after recovering from his fall.* 
 
 A consideration of the three last words from the 
 Cross which are peculiar to the third evangelist, 
 may probably afford the best development of this 
 part of our subject. 
 
 In those three words we see the beauty of the 
 dying Jesus in forgiving tenderness, in pardoning 
 power, in perfect peace. 
 
 1. The beauty of forgiving tenderness. 
 
 1 St. Luke xxii, 60-63. For another minute circumstance 
 in a previous part of the third Gospel peculiar to St. Luke, οὐ the 
 ἐφώνει (viii. 8) with St. Mark iv. 9. 
 
 2 στραφεὶς πρὸς αὐτάς. St. Luke xxiii. 27-32. 
 
 3 ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς... ἐγὼ δὲ ἐδεήθην περὶ σοῦ. St. 
 Luke xxii, 31, 32. It may here be added that thoughts bearing 
 upon the psychology of the lost are given with peculiar force by St. 
 Luke (xill. 24-27). (Cf however, St. Matthew xii. 45—xiii. 25-31), 
 esp. ἄρξεσϑε λέγειν, v. 26. ““Ο quam wovus erit miseriz sensus, 
 et serus, et diuturnus.”—BENG. 
 
256 THE LEADING IDEAS VL 
 
 They have finished all the dreadful preparatives. 
 They have nailed Him to the Cross. They have 
 stretched Him along the hard bed of agony. They 
 are preparing to raise it with its sacred burden. 
 His frst word is of forgiveness for the crucifixion, 
 for the executioners, for those who condemned 
 Him. He pleads before the Father the sole ex- 
 tenuation of their guilt—“ Father! forgive them, 
 for they know not what they do.” 
 
 2. The second of the last words is also peculiar 
 fo St) Luke: 
 
 The thieves were nationalist insurgents. At 
 first, both joined in blaspheming Christ.) One is 
 the harder villain,? probably has been “the evil 
 genius’’ of the other. He only understands an 
 armed Messiah, a Christ of earth. The other had 
 seen part of the Passion. He had heard the first 
 word. The awful earnestness of the prayer 
 clevated his spirit, its tender forgiveness won his 
 heart. The repentance, so rare upon a soft bed, 
 ripened quickly in the sultry temperature of the 
 Cross. He confesses his sin, and makes his act of 
 faith. 
 
 Here is the highest illustration of one of St. 
 Luke’s great Leading Ideas. It is the Gospel of 
 triumphant grace, of plenary forgiveness. The 
 same pencil drew the penitent woman® and the 
 
 St. Matthew xxvii. 44. 2 Lange. 
 δ St. Luke vii. 44 sgg. 
 
v1 OF THE GOSPELS 257 
 
 penitent thief. The first picture is soft and 
 coloured. This is cut, and cutas if with the point 
 of a diamond on a plate of crystal. 
 
 In this kingly word there is an assurance, a 
 promise, and a revelation. 
 
 There is an assurance, “ verily I say unto thee.” ! 
 It is the peculiar style of Jesus. In intellectual 
 society the so-called autocrats (who are really 
 mere presidents of republics of small talk) say “I 
 think.” Profound students, much more random 
 readers who grow dissipated among their books, 
 exclaim “I read.” The hard logician, as he works 
 his way carefully from his premiss to its conclusion, 
 writes “I infer.’ Positive people repeat over and 
 over “I say.” But the form of Christ’s speech is 
 different, “ Amen, I say.” An act of faith in this 
 is an act of faith in Him. 
 
 The promise is twofold. 
 
 One part of it is temporal, and gives the sufferer 
 hope of a gracious abridgment of suffering. Men 
 might and did live on even for days upon the cross. 
 The constrained position, the rigid tension, the 
 awful cramp, as well as the nails and the ever 
 heightening fever, seemed to ensure a speedy death. 
 Yct, strong as such desperate men often are, he 
 might shake the cross with his throes of agony 
 hour after hour. Here was a welcome hope of 
 death ere the sunset faded from the sky “to-day.” 
 
 1 »Αμήν σοι λέγω. = σήμερον. St. Luke xxiii. 43. 
 
 S 
 
258 THE LEADING IDEAS VI 
 
 But there was a better part of the promise. He 
 is “able to do exceeding abundantly above all that 
 we ask or think.”! The dying man only asks for 
 recollection ; that the Messiah-King in the moment 
 of triumph should revert to one who had been His 
 humble companion in death. “ Jesus, remember 
 me when Thou comest in Thy Kingdom.”? The 
 promise gives so much more than the penitent 
 thought of. Not possibly, but “verily ;” not in 
 some remote future, but “to-day ;” not vaguely, 
 a unit among the surging millions, but close to 
 Him, all the ignorance enlightened, all the hard- 
 ness softened, all the sin pardoned. “ Me.’ 2 
 He says to this man as He had done to His own 
 chosen—‘“ where I am, there shall also My servant 
 be.°= 
 
 But that which peculiarly illustrates Leading 
 Ideas of the third Gospel in this light is contained 
 in the latter part of the promise, and in the general 
 character of the whole incident. 
 
 For a third bright thread is inwoven into the 
 texture of the promise. One of the Leading Ideas 
 of St. Luke is to draw up at intervals, reverently 
 and sparingly, but really,®? the veil that hangs 
 
 i Ephesians iii. 20 
 
 2 Ἰησοῦ, μνήσθητί μου ὅταν ἔλθῃς ἐν TH βασιλείᾳ σου. St. Luke 
 XXlll. 42. 
 
 3 wer ἐμοῦ. Ver. 43. 
 
 4 St. John xii. 26. 
 
 open Lake ac. ΖΗ: Xvi. Ὁ; 10, 31: 
 
VI OF THE GOSPELS 259 
 
 between this world and the next; to gratify or 
 awe a pious curiosity by some distant glimpses of 
 the conditions of the world unseen. This is one of 
 St. Luke’s revelations. It is the great dictuim 
 probans for the rest of the saints in Paradise. The 
 common loving speech which makes mention of 
 the departed as in heaven is not false. But it is 
 inaccurate. Paradise is the park, and the park is 
 not quite the palace. There are two departments 
 of bliss. The souls in rest have a hope as well as 
 a memory. The Garden of Eden in the Old 
 Testament is Paradise ?—a word rich with thoughts 
 of greenery, rest, and coolness. “In Eden are 
 fairer trees than in Golgotha.” 
 
 The whole tone and complexion of the incident 
 and of the Saviour’s word is in intense accordance 
 with St. Luke’s principal Leading Idea. 
 
 Ever since Christ pardoned the thief the Church 
 has believed in pardoning grace. She sends to the 
 inmates of the jail and to the outcasts of the streets, 
 because she knows that the worst sinner may be 
 but a saint Spoiled. We perceive that the sea of 
 grace flows so full and breaks so high that we can 
 never single out a point where the tide can never 
 wash and the wave can never reach—that we cannot 
 
 1 ἐν τῷ παραδείσῳ. St. Luke xxiii. 43. 
 
 * 7a, Genesis ii. 15, is παράδεισος ἐν ᾿Εδέμ in LXX.  Bos- 
 suet’s summary of St. Luke xxiii. 43 is of matchless pregnancy : 
 * T0-day—what speed !—zvith Me—what companionship !—7zx Para- 
 dise—what rest !” 
 
 52 
 
260 LEADING IDEAS OF SHE GOSPELS VI 
 
 pronounce of any human heart that it will never 
 be softened, or of any human spirit that it will 
 never rest in Paradise. 
 
 3. The seventh of the last words is also peculiar 
 to St. Luke. If he delights in happy departing 
 words! of the saints of God,? how much more would 
 he exhibit to the Church the perfectly radiant and 
 peaceful deposition of His spirit in the Father’s hand 
 by the King of saints! His beauty would not be 
 quite perfect without that. 
 
 1 St. Luke xxiii. 46. 
 
 2 So Simeon, St. Luke ii. 28-36, and Stephen, Acts vii. 59, 60. 
 Is not this in accordance with the Lacanian spirit, and of a piece 
 with Hebrews xi. 13? 
 
Are 
 
 THE LEADING IDEAS OF THE EVAN- 
 GELISTS IN THE NARRATIVES OF 
 THE PASSION. 
 
 Di Θ Porn 
 ‘* They crucified the Lord of Glory.” —1 CORINTHIANS ii. 8. 
 
 THE Leading Idea of St. John here is the Passion 
 in its ideal glory ; the crucifixion of the Lord of 
 Glory. In this we may find the key to much which 
 the fourth evangelist inserts or omits. 
 
 I 
 
 The divine glory of the sufferer’s self-possession 
 is the main subject of the first section of the history 
 of the Passion in St. John." 
 
 His fore-knowledge only brings this out more 
 truly. The searchers are determined that He shall 
 not hide or escape. “Judas having received the 
 
 1 St John xviii, 1-11. 
 
262 THE LEADING IDEAS “V1 
 
 band and officers from the chief priests and 
 Pharisees, cometh thither with lanterns and torches 
 and weapons. Jesus therefore, knowing all the 
 things that were coming upon Him, went forth 
 and saith unto them, Whom seek ye?. They 
 answered Him, Jesus of Nazareth. Jesus saith 
 unto them, I am He.... When therefore He 
 saith unto them, I am He, they went backward 
 and fell to the ground.”! The imagination of a 
 student of the psalms naturally recurs to one 
 passage as prophetic or anticipative.? But the 
 incident, if not miraculous, perhaps gains in moral 
 grandeur. Late in the night, now even at the full 
 moon darkening among the shadows and the trees, 
 Judas falls back ; and the crowd surges and sways, 
 awed by the dignity, by the halo of sanctity round 
 one unarmed man. Even in that hour the glorious 
 and noble self-possession of the great and good 
 Shepherd saves His flock. “Of those whom Thou 
 hast given Me I lost not one.” ὃ 
 
 If 
 
 The Divine glory of the strange royalty pos- 
 sessed by the King of suffering is another Leading 
 Idea of St. John’s narrative. 
 
 “Jesus therefore came out wearing the crown of 
 thorns and the purple garment. And Pilate saith 
 
 1 St. John xviii. 3-7. 2 Psalm xxxv. 4. 
 3 St. John xviii. 9. 
 
vi OF THE GOSPELS 263 
 
 unto them, Behold the man!” ! This is one of the 
 not very numerous passages, where we feel that 
 the hand which holds the pen quivers with mingled 
 emotion ; that the admiration as well as ‘pity of 
 Pilate’s exclamation almost overwhelms the evan- 
 gelist. And the “Ecce Homo!” becomes the 
 central inspiration of Christian art. We perceive 
 the awe which has laid hold of the proud and 
 cynical Proconsul. “The Jews answered him, 
 We have a law, and by that law He ought to die, 
 because He made Himself the Son of God. When 
 Pilate therefore heard that saying he was the more 
 afraid.”* The more afraid!* Then an unwonted 
 fear was upon him even before. But chiefly does 
 His divine glory appear at the close of the section.* 
 Before the great masters of jurisprudence he weighs 
 out the degrees of guilt in scales that are divinely 
 delicate and divinely just. 
 
 Ill 
 
 St. John’s Leading Idea of the Divine glory 
 in the Passion also appears in the three last 
 
 1 St. John xix. 5. * μᾶλλον ἐφοβήθη. Ver. 8. 
 
 ὅ The difficult ν. 11 seems to be explained thus: Pilate’s power 
 of inflicting death was from above. The Roman magistrate had it 
 committed to him by the divine right of fact. The High-Priest 
 went out of his way to judge Jesus guilty of death, and then hand 
 Him over to the secular power. Therefore he, and Judaism as 
 represented by him, had incurred a greater guilt than that of 
 Pilate. 
 
 + St. John xix. 7-9. 
 
264 THE LEADING IDEAS VI 
 
 words, whose preservation the Church owes to 
 him. 
 
 i. Wie first of these is the third in order er tne 
 seven—“ Woman! behold thy son !—behold thy 
 Wiother!” 
 
 “All His acquaintance, and the women that 
 followed with Him from Galilee, stood afar off 
 seeing these things.”! Now that there was a chance 
 of approach, John and certain of the women drew 
 near, and stood hard by the cross.? 
 
 Of the two first of the seven words, the first -is 
 Priestly, the second Royal.* The third, while it 
 witnesses to His glory, is yet supremely Human. 
 
 Let nothing rob us of that word. 
 
 ‘“ Possibly it was inserted owing to John’s desire 
 to gain importance and consideration.” John hated 
 lies, and branded them with a pen of burning point ; 
 yet he is ready to lie for a mean personal object, 
 and that where his Master is deeply concerned ! 
 
 “Perhaps the extreme loftiness of the character 
 of Christ does not agree with such little personal 
 tenderness at a crisis when He must have felt that 
 He only lived for humanity.”4 
 
 From the literary affectation of the celebrated 
 academician we may justly appeal to all who have 
 
 1 St. Luke xxiii. 49. 
 
 2 παρὸ τῷ sTavps, St. John xix. 25. In the per, dé, (Vv. 25, 
 οἱ μὲν οὖν στρατιῶται ταῦτα ἐποίησων" εἱστήκεισαν δὲ παρὰ τῷ σταυρῷ, 
 
 k.T.A.) there is a significant contrast between extreme cruelty and 
 tender love. ® St. Luke xxiii. 34-43. + Renan. 
 
VI OF THE GOSPELS 265 
 
 known a mother and who still possess ἃ heart. 
 Who that reverences Jesus would be glad if He 
 had forgotten or repulsed His mother? All the 
 musical and golden pages of Plato’s finest dialogue 
 have not reconciled humanity to the passage where, 
 after the fatal ship has arrived, we are told how 
 when the wife of Socrates holds up his child, and 
 pours out her passionate nature in sobs and cries, 
 the philosopher coolly says—‘“ let some one take 
 her away,” and proceeds with a disquisition upon 
 the nature of pleasure and pain. Christians are 
 thankful to read in the third word from the cross 
 recorded by St. John the glory of that divine 
 humanity. The heart of fire is alsoa heart of 
 flesh. 
 
 The gift bestowed in those few syllables is 
 divinely precious ; for He who is so utterly poor ! 
 has yet gifts to bestow upon His own. 
 
 From a temporal point of view it is just the right 
 gift. Mary had no other son; or the exquisite 
 propriety of Jesus would never have delegated such 
 a duty to another. He gives Mary to John and 
 John to Mary. Meet temporal provision is thus 
 
 1 The ἱμάτια and χιτών (xix. 23) seem to keep up the gradation 
 in the ἱμάτια, ἱματισμός, of Psalm xxii. 18. LXX. (723, ‘* usually 
 the outer garment of an Oriental.” wD, the raiment generally). 
 
 There may be an implied contrast between the sacred poverty of 
 Him who was stripped of His very raiment, outer and inner (vy. 
 23, 24), and the rich gifts which He showers down from the Cross 
 (v. 26). 
 
266 THE LEADING IDEAS VI 
 
 made for the Mother of His love, and it is an 
 affected spirituality which finds no significance 
 and no lesson in this. There were also in His 
 view affinities of heart and character, of thought 
 and nature. And as the gift was the right one, so 
 was it given just at the right moment. They had 
 been standing hard by the cross ; but from the very 
 hour when this was spoken,! that disciple took her 
 to his own home.? The sword, indeed, must pierce 
 her soul, according to Simeon’s word ;3 but He will 
 not turn it in the wound. He gently spares her 
 the long darkness and the Eli cry. 
 
 But Jesus also bestows a lasting and a larger 
 gift, in which the evangelist would have the Church 
 recognise the divine glory of the donor. 
 
 The bearing of this sacred legacy upon the 
 theology of the Church is too much overlooked. 
 The real glory of Mary is forgotten in a fantastic 
 cultus. Our Lord is not a god masquerading in 
 human flesh ; He is not a man deified ; He is God 
 humanified. In Mary we have the zustrument of 
 that awful dispensation. The fact was enshrined 
 and graven in her very flesh. In John was found 
 the theologian, for whom the zdea was corrected 
 and enlightened by long communion with the in- 
 
 1 εἱστήκεισαν. V. 25. am ἐκείνης τῆς Spas. V. 27. 
 
 > The word ome is not literally in the text: ἔλαβεν αὐτὴν eis τὰ 
 ἴδια V..27. 
 2 St: Lukei 36: 
 
VI OF THE GOSPELS 267 
 
 strument through whom the fact was brought into 
 the domain of history. 
 
 The Leading Idea which underlies the special 
 record of the third of the last words is the glory 
 of the perfectly affectionate Divine humanity, and 
 of the provision made for the central mystery of 
 the faith by the communion established between 
 the ezstrument and the theologian of the Incarnation. 
 
 2. The fifth word from the cross, the second of 
 those preserved by St. John, gives further proof of 
 the Divine glory of the perfect humanity. 
 
 Those who have seen much of pain and sickness 
 know too well how much the patient is self-absorbed, 
 how peevish and irritable the bravest and most 
 gentle often become. The Roman in the great 
 dramatist’s representation remembers how Cesar in 
 his fever cried for drink like a sick girl. Sir Walter 
 Scott describes the once chivalrous and stately 
 gentleman swearing reproaches at the tender 
 woman who nursed him because he broke the cup 
 which was carefully handed to him.! 
 
 The Saviour’s bodily pain has one only of His 
 last words—the fifth, “ I thirst.” 2 This is connected 
 at various points with the Leading Ideas of St. 
 John. | 
 
 (2) The reality of His bodily pain is a great 
 
 1 The delineation was believed by many who knew the great 
 novelist to have been drawn from his father. 
 * διψῶ. St. John xix, 28, 29. 
 
268 RHE LEADING ADEAS. VI 
 
 anti-Doketic fact. It necessarily implies the reality 
 of His bodily and nervous organization. After His 
 agony ; after being dragged from tribunal to tribu- 
 nal ; after the mockery by the Jews before Herod, 
 and by the Roman soldiers; after the crown of 
 thorns ; after the laceration of the tremendous 
 Roman scourge, whip-cord stiffened with bone or 
 metal ; after the cramp upon the cross; after the 
 big drops rolling down the face, and falling from 
 hands and feet ; after the parting with human love 
 and the dereliction through the long hours of 
 darkness ; the raging death-thirst set in. Christ 
 does not dwell upon His sufferings. From those 
 white lips there drops only one word about them, 
 but that is enough.1 
 
 1 Modern feeling always seems ready to contradict ancient. 
 Ancient Christianity always held that no physical suffering was like 
 His. Modern refinement minimises the physical suffering of the 
 dying Lord. A justly celebrated preacher has essayed to prove 
 that the thieves suffered greatly more. But the place of any crea- 
 ture in the hierarchy of life is exactly proportional to his place in 
 the hierarchy of suffering. The lower mental and moral organiza- 
 tion suffers less than the higher and more refined. The dying 
 Chinese murderer, slowly starved to death, grins and sneers through 
 the bars of his iron cage at those who surround it. St. Paul’s word 
 παθητός is very significant. Christ’s is sucha fathetic form. (Acts xxvi. 
 23.) It is difficult to suppose that σῶμα δὲ κατηρτίσω μοι, as quoted 
 in the Epistle to the Hebrews (x. 5, Ps. xl. 6), has no reference to 
 the exquisitely sensitive organization of the Son of Man. Bishop 
 Westcott’s explanation of ‘‘the Body” as the totality of the Re- 
 deemer’s oz personal endowments—of the ‘‘ preparation (κατηρτίσω) 
 as the moulding for varied and harmonious service ’’ (Epistle to the 
 Hebrews, 309, 310)—would rather include this conception. 
 
VI OF THE GOSPELS 269 
 
 (6) This word also intimates the attainment of 
 a divine point in the history of the Passion. 
 
 “ After this Jesus, knowing that all things are now 
 finished.” The victory begins to brighten in His 
 heart. There is perfect unity in His character as 
 delineated by the different evangelists. As in St. 
 Luke’s account of the Temptation, there is first 
 the spiritual struggle, then recognition of the bodily 
 need.2. Like some hero, absorbed in his glorious 
 labours, he feels no exhaustion until the storm of 
 battle has rolled by ; then first He calls for drink.® 
 
 It should not pass unnoticed that in this place 
 we have another indication of a Leading Idea of 
 St. John. He intends us to see that He is of the 
 Privy Council, and in the secrets of the King— 
 that he is admitted to His confidence, and knows 
 the thought which lies behind His deed or word. 
 
 Certainly, too, the sacredness of the Old Testa- 
 ment is a Leading Idea with St. John as with St. 
 Matthew, if not so markedly and obtrusively. No 
 doubt his “that” is not of conscious, rigid, fatal 
 predetermination.” The little guard or detachment 
 
 of four turned out that morning with the usual 
 Ἄν, 25; 
 
 2 **He did eat nothing in those days; and when they were com- 
 bleted, He hungered.” St. Luke iv. 2. 
 
 3 This illustration, like much else in this part of our work, is due 
 to Lange. 
 
 1 Cf. εἰδὼς ὁ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται (xix. 28) with 
 li, 21, 23, 253 vi. 63 xi. 135 xili. 3-11, 24-26. 
 
 5 iva, ‘‘ecbatic” not ‘‘telic,” v. 28; cf. v. 24. 
 
270 THE LEADING IDEAS VI 
 
 precision of the splendid Roman military machine. 
 The sponge was not forgotten for cleansing any 
 part of the accoutrements. which might be stained 
 with blood; nor the hyssop-stalk for convenience 
 in using it ; nor the vessel containing the allowance 
 of “ posca”—agreeable in a-hot climate. Had one 
 of the soldiers been told that each of these par- 
 ticulars was divinely ordered, he would have laughed 
 in derision. Yet ¢izrst was part of the image of 
 the Sufferer in the prophetic mirror.1 
 
 (c) But, further, in this word there is a revelation 
 of the glory of His character. 
 
 How truly human He is! He complies with 
 the claim of the body. To seek refreshment be- 
 comes a duty.2, The Stoic, sheathed in marble, 
 might affect to be above a bodily want. The 
 Indian, ringed round by fire at the stake, has 
 often disdained to ask for a drop of water to touch 
 his blackened lips. The Fakir hangs without a 
 word upon his hook. The difference between him 
 and the dying Lamb is the difference between free 
 self-sacrifice and a form of crazy suicide.® 
 
 In Him there is no affected superiority to suffer- 
 ing. He is truly human. 
 
 t-Psalin xxi. 15>. lxix. 29: 
 
 * There were three ‘‘ draughts” on the cross. (a) The proffered 
 opiate. St. Matthew xxvii. 34. (4) The wassail cup of the mock 
 coronation. St. Luke xxiii. 36. (c) The liquid upon the sponge. 
 
 St. Join εἰς 720: 
 3 This is another of Lange’s illustrations. 
 
VI OF THE GOSPELS 271 
 
 His glory is further shown by the fact that this 
 hour contains an appeal based upon His belief in 
 the humanity of man. 
 
 There are two elements in man which point to 
 the past and to the future. The one is a fact 
 founded upon a portion of his history ; the other is 
 a possibility which starts from a supernatural gift. 
 Into the lower of these elements Christ had a 
 terrible insight.1. For the other—that ear which 
 was so sensitive to the discords of sin, was the first 
 that ever heard the vibrations of the one note that 
 yet kept tune and time in the harlot’s passionate 
 heart. He read, as no moralist or physiologist has 
 ever done, the law which goads on the habitual 
 sinner, the waxing of the impulse with the waning 
 of the pleasure. Yet He had a deeper belief than 
 any other in the possibility of recovery, in the 
 existence of an almost undying germ of good. 
 With this double belief He has inspired His 
 Church. She believes in the Fall; that man is 
 “very far gone” from original righteousness.” Yet 
 she speaks the language of a lofty aspiration to 
 the lowest and most fallen. As she reads history, 
 she brings a belief in virtue to the task. We 
 have but to contrast the historians of the Church 
 
 with the master of epigram, who has written of 
 1 See St. Mark vii. 22; St. John ii. 24, 25. 
 * **quam longissime”’ (Art. ix.), 2.6. as far as is possible for a 
 being like man, without being degraded into a brute or sublimed 
 into a devil. 
 
272 THE LEADING IDEAS VI 
 
 her origin and first progress in the Roman Empire. 
 For Gibbon, if the servant of Christ has renounced 
 the world, it is because he has found out that he 
 will not succeed in it. For him the virgin is not 
 very pure, nor the saint very holy, nor the martyr 
 very wise. 
 
 The Church’s Master came to make men more 
 human, to endow them with a truer humanity. 
 He appealed to them as men, and gave them 
 credit for some portion of that which He enabled 
 them to develop and enlarge. In this word He 
 seems to say—“ I cannot use these hands, cannot 
 raise a cup to My lips, if a cup were here. I know 
 that there is human feeling among you. 1 thirst.” 
 
 Some effect was produced. “Some of them that 
 stood by,” had said before, “behold, He calleth 
 Elijah. And one ran and filled a sponge full of 
 vinegar, put it on a reed, and gave Him to drink, 
 saying, Let be; let us see whether Elijah cometh 
 to take Him down.”! If there was something of 
 superficial mockery, compassion was not altogether 
 wanting. The pathos of that death awakened pity, 
 and pity is contagious. Buta little after it broke 
 out with irrepressible emotion. “ All the multi- 
 tudes that came together to this sight, when 
 they beheld the things that were done, returned 
 smiting their breasts.” ? Jesus saith, I thirst. There 
 was set there a vessel full of vinegar; so they put 
 
 ot Marloxy< 35 7-36; * St. Luke xxuu. 48. 
 
VI OF THE GOSPELS 273 
 
 a sponge full of the vinegar upon the hyssop, and 
 brought it to His mouth.”! St. John explains and 
 fills up St. Mark’s narrative. 
 
 But there was more than pity abroad. The dark- 
 ness awed the multitude. An impression was made 
 upon many by the patience, delicacy, courage, 
 dignity, sweetness of the Sufferer. In the Eli cry 
 there were those who had heard for the first time 
 the reality of prayer. Something of Elijah’s 
 character and history was known to the legionaries 
 distorted and exaggerated by tradition. They 
 were not without fear of some manifestation of the 
 prophet of retribution who came on errands of ven- 
 geance, and through the rush of rain and the sheet 
 of fire passed like a cloud to the hills. “Let be ; 
 let us see whether Elijah cometh to take Him 
 down.” It is frivolous ; they jest. But it is 
 tremendous ; they tremble. One feels it in their 
 words.? 
 
 It would seem from St. John that more than 
 the one mentioned by St. Mark,? who actually 
 passed the cooling sponge over the dying lips, were 
 the first-fruits of that appeal. So that even its 
 first result was a finer feeling, a readier sympathy, 
 a more instinctive tenderness. 
 
 3. The third of the sentences from the cross 
 
 ? St. John xix. 28, 29. * ἄφετε--ἴδωμεν. St. Mark xv. 36. 
 3 of δὲ πλήσαντες σπόγγον κιτιλ. St. John xix. 29. δραμὼν δὲ 
 εἷς, κι᾿ A. St. Mark xv. 36. 
 
 d 
 
274 THE LEADING IDEAS VI 
 
 peculiar to St. John is the sixth in order—“‘it is 
 finished.” 
 
 This word was already in His heart before it 
 was spoken.! The most comprehensive and gene- 
 ralized of these sayings is thus linked to the most 
 special and personal. Let us consider the Divine 
 glory of this. 
 
 (a) First, and most obviously, life on earth was 
 finished. “All things are at an end for me”— 
 a Greek dramatist places the words in the lips of a 
 dying man.2 And equivalent language is uttered 
 every day. The most commonplace spectators 
 around the cross, if asked by their rough comrades 
 what the dying man had just uttered, would 
 have answered—“ he says that all is over.” The 
 Christian remembers that it was the one white life 
 among the blurred records of human existence— 
 the only one of which He who lived it could say 
 with truth, “I glorified Thee on the earth, having 
 accomplished the work which Thou gavest Me 
 toido=? 
 
 (0) To believers it will be equally obvious to 
 supply “all things written in Scripture’ The 
 evangelist—here, as often, the interpreter of the 
 inner mind of the Lord—looks at once into the 
 heart of Scripture and the heart of Jesus. 
 
 1 Cf. εἰδὼς ὃ Ἰησοῦς ὅτι ἤδη πάντα τετέλεσται (v. 28), with 
 τετέλεσται (v. 30). The alteration of ‘‘accomplished ” (ν. 28 A.V.) 
 for ‘‘ finished” (/ézd. R.V.) is, therefore, very important. 
 
 2 τέλος EXEL TA πάντα μοι. 3 St. John xvii. 4. 
 
vi OF THE GOSPELS 275 
 
 For, throughout that life, all things were done 
 which the law required ;! all things were fulfilled 
 which prophecy foretold. Stroke by stroke the 
 picture grew, the crucifix was carved. Often there 
 was merely a hint ; then some seer “learned in 
 sorrow what He gave in song.” The fulfilment was 
 shaped out, not on canvas, nor in words and stone: 
 but by the living God in human flesh.2 The ab- 
 rogation too was finished of all that had been 
 tolerated until the coming in of the better dis- 
 pensation, when imperfections and littlenesses were 
 to be ennobled, rites superseded by the Eucharist, 
 and washings by regeneration.® All that was typical 
 also was finished by being realized—the four 
 forms of sacrifice by the fourfold fulness of the one 
 offering. All His sufferings too were finished— 
 the sorrow of that loneliness, the shame and pain 
 the burden of our sins. The promises, too, dim in 
 their magnificence, so often seen by the saints 
 trembling through their tears, were finished. All 
 the promises culminated in this, “he that con- 
 quereth shall inherit these things;” but these 
 things are the “all things” just above.* As for 
 him who walks in some lovely scenery, the 
 mountain and the river, the sunshine and _ the 
 
 1 Leviticus xxii. 21; St. Matthew 1]. 15. 
 
 2 St. Luke xvii. 13; xxii. 37. Acts xiii. 29. 
 
 3 Colossians ii. 14. 
 
 46 νικῶν κληρονομήσει ταῦτα. Apoc. xxi. 7. Cf. καινὰ ποιῶ 
 πάντα. bid. v. 5. 
 
 T 2 
 
276 THE LEADING ΤΕΣ. VI 
 
 shadow, are things of which he can say—“all this 
 is: mine,” + 
 
 Such is the Divine glory of Christ as revealed to 
 faith in this word from the cross. 
 
 Finally—one incident of the cross, mentioned by 
 all the evangelists, is given by St. John as a con- 
 spicuous instance of one of his Leading Ideas. 
 Human language is considered as a witness to the 
 glory of the universal King. 
 
 The world-wide importance of this witness is 
 indicated. 
 
 An oblong tablet is placed over the cross with 
 the accusation written upon it.2 Pilate dimly felt 
 the significance of this. His answer to the chief 
 pilest 15: partly a bitter sneer; ‘but there-isain τ 
 also an inner feeling of the true royalty of the 
 crucified Nazarene, and a profound conviction that 
 he and they are at that moment “ making history.” 
 St. John was nearer the cross than the others. It 
 is a fact of our nature that in times of the deepest 
 mental suffering, outward circumstances, apparently 
 of no great importance, are burnt into the memory 
 We have, therefore, probably in St. John the most 
 accurate version of the words of the Title, and 
 the true order of the language—Hebrew, Latin, 
 
 Greek.? 
 1 2 Corinthians i. 19, 20. 
 2 St. John xix. 19. ‘‘ Pilati jussu non manu.” (BENGEL.) 
 
 3 **Tesus of Nazareth, the King of the Jews.” St. John xix. 19. 
 (‘‘ipsissima verba,” BENGEL.)—‘ESpaiori, ῬῬωμαϊστί, Ἑλληνιστί. 
 
νι OF THE GOSPELS 277 
 
 Of the three languages, the first was national, the 
 second official, the last the “common” dialect of 
 many races. But there was more thanthis. There 
 is a general character in language. The first is 
 one of the simplest and most vivid of languages, 
 nearly every verb being a picture. The second is 
 strong and sententious, the language of law and 
 moral satire, yet capable of lyrical sweetness as 
 well adapted to the 
 
 ** Wielder of the stateliest measure 
 Ever moulded by the lips of men.” 
 
 The third has been splendidly characterized as 
 “a musical and golden language, which gives a 
 soul to the objects of sense and a body to the 
 abstractions of philosophy.”* These languages also 
 have a history. Hebrew is the speech of revelation. 
 Latin has had two histories—the first in the Roman 
 people with their conquest and their jurisprudence ; 
 the second in the massive theology, in the sweet 
 and awful hymns of the Latin Church. Greek re- 
 presents the principle of progress ; it is the pollen 
 which has vitalized every flower of thought that 
 lives upon earth. 
 
 Thus the three languages represent not only 
 three races, but their qualities and tendencies. 
 Wherever these exist—where there is an eye to 
 read, a hand to write, a tongue to speak—the cross 
 
 1 Gibbon. 
 
278 THE LEADING TDEAS VI 
 
 has a message, and the King a kingdom. The 
 ‘Title’? is, in St. John’s view; the witness. of 
 language to the King of the Jews, who is also the 
 King of humanity. 
 
 Thus, by the Divine self-possession so strongly 
 contrasted with human weakness: by the hushed 
 awe of the Roman Proconsul in the presence of a 
 prisoner, as these few deep words come, grand 
 and brief, as.it from the. long silencevor: God > by 
 the strange royalty of that pathetic form, tricked 
 out in that sad finery, and crowned with that 
 dreadful coronation ; by those unlooked for fulfil- 
 ments of type and prophecy ; by the glory of those 
 three last words, which any one, apparently, might 
 have spoken, and yet in which lie folded all 
 suffering, power, and love; by the heaven and 
 earth keeping guard round the helpless body of 
 the Lamb of God, we behold a glory as of 
 the ‘Only-Besotten, They “crucified the Lordat 
 Glory.” 
 
 IV 
 
 On the whole, in the part of this discussion 
 which bears upon the Leading Ideas of the 
 evangelists in the narrative of the Crucifixion, we 
 have seen the'-Passiony mits sacredness. an its 
 power, in its tenderness, in its glory—the dying 
 Saviour as true, mighty, beautiful, divine—the 
 
 1 τίτλος. 
 
VI OF THE GOSPELS 279 
 
 last words and the death of the Messiah, of the 
 Son of God, of the Son of Man, of the Word 
 made Flesh. 
 
 This fourfold delineation meets the wants of the 
 Church and of humanity. 
 
 1. St. Matthew addresses that Hebrew element 
 which will never quite pass away. 
 
 The history of the Bible supplies the moral and 
 spiritual corrective to the dazzling pictures of our 
 human history. Its heroes are the selfish and the 
 strong ; its favourite tales are of conquest. 
 
 The subject of the first Gospel is the Hero of all 
 time, the Heir of all the ages, of the tragic anguish 
 of the prophecies. Its motto is—“that it might 
 be fulfilled.” 
 
 2. St. Mark rather responds to a certain Roman 
 element in our race. The Lamb is also the Lion. 
 The cross lifts up a victor. He who was crucified 
 through weakness lives by the power of God. His 
 apparent feebleness was at all times sustained by 
 a reserve of wondrous strength. Of that strength 
 He makes ‘His Church aconstant partaker. Work 
 and confirmation is its summary.* 
 
 3. Of St. Luke’s connection with the Hel- 
 lenic temperament we have already spoken at 
 large. : 
 
 4. St. John answers to the claims of religious 
 
 | τοῦ Κυρίου συνεργοῦντος καὶ τὸν λόγον βεβαιοῦντος. St. Mark 
 
 Xvi. 19, 20. 
 
280 TEADING IDEAS’ OF THE GOSPELS ¥1 
 
 reflection, to the wants of those who ¢hzzk as well 
 as pray. The Church must be vertebrate ; she needs 
 an organization and a theology. In St. John she 
 finds the great dogmas of the Gospel, the theology 
 of the Incarnation and of the Cross. 
 
VII 
 
 QUALIFICATIONS OF, AND CONCLUSIONS 
 FROM, THE CONCEPTION OF LEADING 
 IDEAS IN THE GOSPELS 
 
 I 
 
 WHAT has been said of the Leading Ideas of the 
 evangelists requires to be carefully guarded by one 
 qualification. 
 
 If, then, the Leading Idea of one evangelist found 
 no kind of support in any or in all of the other 
 three, his Gospel would incur the gravest suspicion 
 of being ideological, an imaginative essay lying 
 outside the region of fact. 
 
 But there is none of the evangelists who has not 
 passages which set forth the Leading Ideas of one 
 or more of the other evangelists as clearly as the 
 Gospel itself in which the Idea is most frequent 
 and obtrusive. 
 
 The following instances are in point. (a) St. 
 
282 THE LEADING IDEAS VII 
 
 Luke’s is throughout the Gospel of the call of the 
 Gentiles. Yet the narrative of the star-led Wise 
 Men, the glorious symbol of that call, is peculiar 
 to St. Matthew. The mysterious attraction which 
 drew certain men of the Hellenic race to Jesus just 
 before His crucifixion is recorded by St. John 
 alone (4), The -recotd. of the scene side OF 
 miraculous cures, or of incidents connected with 
 the Saviour’s physical organization, finds illustra- 
 tions in St. Mark and St. John, as well as in St. 
 Luke.? δ᾽ The highest theological conceptions 
 and expressions of the self-consciousness of the 
 God-Man are not exclusively confined to St. John. 
 (2) Subtle psychological traits in St. John, whether 
 of our Lord Himself, or of persons mentioned in 
 the Gospel, scarcely yield in interest and import- 
 ance to those which have caused St. Luke to be 
 termed by modern believing critics “the psycho- 
 logical evangelist.” * (e) The peculiar blessings of 
 
 1 St. Matthew 11. 1-12 (cf vili. 11, 12); St. John xii. 20-37. 
 
 2 St. Mark viii. 23, 243; St. John xix. 34. 
 
 3 St. Matthew xi. 25-30 (especially v. 27), eis τοῦτο ἐξῆλθον. St. 
 Mark τ 38. St. John viil..48; St. Luke x. 21-23: 
 
 + Thus the totally different expression given to a blind man’s face 
 by the restoration of sight is given with matchless delicacy in St. 
 John ix. 9. Our Lord’s superiority to mere passive emotion, even 
 when He submits to it, is conveyed by St. John xi. 33 (ἐτάραξεν 
 ἑαυτόν). Cf. xii. 27, 28. St. Mark ili. 5 (περιβλεψάμενος μετ᾽ 
 ὀργῆς, συνλυπούμενος) proves that the second evangelist has some of 
 St. Luke’s gifted insight into the mind of Christ. St. Matthew’s 
 
 mode of telling the Baptist’s ‘‘sending by his disciples” from 
 prison to Jesus, shows that he thoroughly perceived the psychological 
 
VII OF THE GOSPELS 283 
 
 poverty cannot be termed with any truth “ peculiar 
 to the Ebionite Gospel, the heresy of Luke.” They 
 are found in the other three evangelists." (/) The 
 fulfilment of Hebrew prophecy is only less close to 
 St. John’s heart than to St. Matthew’s.” 
 
 Thus, whatever is diffused as a Leading Idea 
 over one Gospel is found concentrated as an ex- 
 isting and important Idea in all the other Gospels, 
 or at least in some of them. 
 
 paradox of the varying effect of evidence according to subjective 
 conditions, profoundly put by a great poet. 
 
 ‘*The mind’s repose 
 On evidence is not to be ensured 
 By act of naked reason. Moral truth 
 Is no mechanic structure built by rule, 
 And which, once built, retains a steadfast shape 
 And undisturbed proportions ; but a thing 
 Subject, you deem, to vital accidents. 
 And, like the water-lily, lives and thrives 
 Whose root is fixed in stable earth, whose head 
 Floats on the tossing waves.” 
 
 WORDSWORTH. L£xcursion. Works, p. 444. 
 
 1 St. Augustine has stated this question with the large good sense 
 that he often exhibits. ‘‘ Sic suscepit impium divitem cruciatus ignis, 
 ut tamen pium pauperem suscepit sinus divitis. (St. Luke xvi. 19- 
 12). ‘Ista superbia (1 Tim. vi. 17-19) divitem illum qui con- 
 temnebat pauperem justum et ista spes in incerto divitiarum, qua 
 se propter purpuram, byssum et epulas splendidas beatum putabat ; 
 non ipsee divitize perduxerunt ad inferni tormenta.” —S. dug. Epist. 
 clvii. 23-26, opp. tom. ii. 686 Edit. Migne. 
 
 2 St. John ii. 17; vii. 38; xii. 38-42; xv. 25; xvill. 9; xix. 24- 
 
284 THE LEADING IDEAS VII 
 
 II 
 
 We may take one incident common to all the 
 evangelists as a specimen of the way in which the 
 narratives were moulded by their Leading Ideas— 
 the call of Simon and Andrew, James and John—? 
 (1) St. Matthew records it very briefly, apparently 
 mainly as the fulfilment of a prophecy of Isaiah.? 
 (2) St. Mark’s notice is also short. To him the 
 conversions present themselves as noble instances 
 of the attraction of grace, of the resistless magic 
 of that voice.2. Nothing is impossible with God. 
 Yet that two brothers should simultaneously obey 
 a call which involved so much self-sacrifice is no 
 ordinary event. But that another pair of brothers 
 should do so, and leap at the same moment over a 
 mental and moral chasm so vast, constitutes a com- 
 plex improbability which the ingenuity of a mathe- 
 matician has set itself to state in the terms of his 
 science.* The modern critical and historical spirit 
 is tempted to see prima facze indications of the 
 zteration so commonly characteristic of the legends 
 
 1 St. Matthew iv. 18-23; St. Mark i. 16-21; St. Luke v. 1-12; 
 cf. St. John 1. 35-43. We speak for convenience of the incident as 
 common to all the evangelists; though, of course, St. John’s 
 account is, strictly speaking, not the ca// ztse/f, but the preparation 
 for it in the case of Andrew and Simon. 
 
 2 St. Matthewiiv. 14-22. 
 
 3 St. Mark i. 16-20. 
 
 + See the ingenious statement of Mr. Latham, Pastor Pastorum, 
 
 pp. 196-202. 
 
vil OF THE GOSPELS 285 
 
 of the most different countries.’ But St. Luke, 
 with his keen moral tact, bridges over the chasm 
 by supplying the psychological antecedents of the 
 cases, which, stated barely, might seem strange and 
 even suspicious. There was a previous connexion 
 between the pairs of brothers and the Master, as 
 there were business ties between Simon and 
 Andrew, John and James. All four had previously 
 heard some of that great teaching and been brought 
 near to that marvellous personality. They had 
 seen a miracle just of the character to impress 
 minds like theirs. Simon Peter felt the spiritual 
 awe of a decisive beginning, of a resolve which had 
 been slowly maturing, and which was now brought 
 to full ripeness by the fierce light of the spiritual 
 world thrown upon it in a few moments.? St. John 
 (one of whose Leading Ideas is the instinctive 
 historical actuality which balances his unquestion- 
 able idealism) clears the way still further. One of 
 the pair of fisher-brothers—intimate and in practi- 
 cal relations with the other—were disciples of long 
 standing. Jesus had long before looked into the 
 
 1 “Tames and John, the sons of Zebedee, which were partners 
 with Simon” (St. Luke v. 10). 
 
 * «But Simon Peter, when he saw it, fell down at Jesus’ knees, 
 ‘saying, Depart from me ; for-I am a sinful man, O Lord. For he 
 was amazed, and all that were with him, at the draught of the fishes 
 which they had taken: and so were also James and John, sons of 
 Zebedee, which were partners with Simon. And Jesus said unto 
 Simon, Fear not ; from henceforth thou shalt catch men” (St. Luke 
 
 v. 8-11). 
 
286 THE LEADING IDEAS VII 
 
 very depths of Simon’s being with that penetrating 
 and attractive glance! The call, which had been 
 long prepared for, being more than half expected, 
 came at last. All the narratives aretrue. Noone 
 is in any way inconsistent with the others. But 
 the first two evangelists redacted their gospels when 
 much was fresh in the memory of the Church, which 
 was taken for granted and did not need to be 
 written. St. Luke fills in the particulars, and St. 
 John supplies a solid substratum in the earlier part 
 of the evangelical story. Thus all are true. For 
 St. Matthew the obedience of the brethren to a 
 call of such momentous import was, indeed, one 
 individual and most beautiful illustration of the 
 prophetic announcement of the “great light ” which 
 was to “spring up” from Galilee of the Gentiles. 
 To St. Mark the incident was another proof of the 
 magnetic and triumphant sweetness, the victrzxr 
 delectatio which the Conqueror of hearts com- 
 municated instantaneously? to the wills of men. 
 St. Luke, the psychological evangelist, indicates 
 that in this, as in all other circumstances, no inch 
 of human nature lies outside the reign of law ; that 
 the spark of heavenly grace in this case also sets 
 fire to materials previously provided. St. John 
 with no immediate view to this incident—from his 
 historical tendency and purpose—has laid a strong 
 
 1 ᾿Εμβλέψας αὐτῷ ὁ ᾿ἴἸησοῦς εἶπεν, x.7.A. (St. John i. 43). 
 2 Εὐθέως ἀφέντες τὰ δίκτυα αὐτῶν. (St. Mark i. 18.) 
 
VII OF THE GOSPELS 287 
 
 foundation of fact under the statements of his pre- 
 decessors. ‘To us this seems an interesting example 
 of the benefit which arises from a judicious use of 
 the conception of Leading Ideas. 
 
 III 
 
 With two inferences we may conclude. 
 
 A 
 
 The first regards the view of the verbal structure 
 of the Gospel which we are forced by truth to 
 take. 
 
 1. The “informal character’ 
 is brought out by the very nature of the Leading 
 Ideas by which they are pervaded. Our Lord’s 
 words are not given, either in their original 
 
 ) 
 
 of these memoirs 
 
 language (except a few broken words chiefly in 
 St. Mark), nor apparently in a version of them 
 literally and absolutely accurate. The spirit of 
 them is preserved in the highest degree. But we 
 have different versions of the same words with a 
 view to the evangelists’ chief purpose. Events 
 are not generally narrated in exact chronological 
 sequence. We cannot help feeling that in some 
 one narrative, one evangelist has more profoundly 
 grasped and more thoroughly co-ordinated the 
 circumstances than the others.1 Thus, we have not 
 
 ‘ This, as we have seen, is notably the case with the whole 
 incident of the rich young man, and the words following from it. 
 St. Mark x. 17-38. 
 
288 THE LEADING IDEAS VI 
 
 one perfect and unbroken record of the earthly life 
 of the Saviour, but four different photographs, 
 “four different projections.” which each soul has 
 to reproduce for itself. 1 
 
 Are there no minute “inaccuracies? Are we 
 forced by preconceived theories to suppose, for 
 instance, that the truth of the Gospel depends e.g, 
 upon cramming each of the words in the four titles 
 over the cross, given by the four evangelists, into 
 one connected form, from which no syllable is 
 wanting ? | | 
 
 Two principles appear to be certain : 
 
 1. The revelation in Holy Scripture is necessarily 
 contained in words and sentences. “ The law speaks 
 with the tongue of the children of men.” The 
 medium which it employs and the persons whom it 
 addresses are alike imperfect. It must lower what is 
 divine in elevating what is human. It is the afproxz- 
 mation of divine thought to human intellect and 
 feeling. It is not, it cannot be, exclusively divine? 
 
 2. But if not exrcluszvely divine, it is so sufficiently 
 for the ends which it contemplates. 
 
 As regards the Gospels with which we are now 
 concerned, Jesus founded a Society. The peculiarity 
 of the members of that Society is that they are 
 spiritually like Him; that His words and works 
 
 1 This fact, and its moral and spiritual gains, are admirably stated 
 
 by Mr. Latham. Jaséor Pastorum (pp. 16-18). 
 [Seen ote πὶ Ἐπ: 
 
VII OF THE GOSPELS 289 
 
 are the rule and model, the very breath of their 
 existence. The life of each true Christian is a 
 small replica, the Church a great one, of His. 
 
 But if (as experience proves) Jesus is not visible 
 and audible ; if the Spirit uses Christ’s words and 
 deeds as the necessary condition of His action, 
 the Church must have a substantially true and 
 faithful image of His human life, teaching, and 
 conduct. Either the Gospels are in their language 
 and structure inspired and divine sufficzently up to 
 this point and for this purpose; or, if not, this 
 false image would project a false shadow. False 
 Gospels would make a false Church. 
 
 But the experience of nineteen centuries proves 
 that the Church has this, and with this, all neces- 
 sary for it. 
 
 The Church has no theory of inspiration! Criti- 
 cism is perpetually busy; it untwists every 
 thread and fibre of the language of the Gospels. 
 It seeks to read the mystery of their origin. But 
 neither the recognition of Leading Ideas in the 
 evangelists, nor any other result of study, disturbs 
 this result. The Gospels are divine at least up to 
 this point—that they present the Church sufficiently 
 with the earthly life and teaching of her Master. 
 
 1 See Note A, p. 293. 
 
290 THE LEADING IDEAS VII 
 
 B 
 
 Our second inference regards the view of Jesus 
 Christ presented to us by the evangelists through 
 His life, as moulded for us by their Leading Ideas. 
 
 There is one current of thought in regard to 
 existence which has come to us primarily perhaps 
 from the East; but which, with Spinoza for its 
 geometrician and Goethe for its prophet and poet, 
 is now in the air we breathe. 
 
 Life is a strange and fatal gift. Each human 
 existence is a frail and fleeting apparition. Every 
 successive life is part of an unending ironical 
 play of illusions, of which each gives a promise 
 which it can never fulfil, and fades away in yet 
 another disappointment. The absolute existence 
 spends itself in filling up time with these ephemeral 
 creations. The solution, we are told, is that this 
 visible world is the only shrine of life and being ; 
 that the soul, the world, God, are different aspects 
 of the one solitary existence.! 
 
 1 This view has been given with the utmost clearness of which it 
 is susceptible by a recent lamented poet. 
 ‘* The Spirit of the World 
 “ΕἼ Let a sardonic smile 
 For one short moment wander o’er his lips. 
 That smile was Hetne !—for its earthly hour 
 The strange guest sparkled ; now ’tis passed away. 
 
Vil OF THE GOSPELS 291 
 
 But in the Gospels is concentrated the manifesta- 
 tion of God made Man to us as personal individual 
 beings. And the description of that manifestation 
 is made more real and personal by the application 
 to it of the Leading Ideas of the evangelists. Thus 
 Christ appeals most effectually to creatures so 
 various in temperament and circumstances— 
 moulded by such different trainings—attracted by 
 such different qualities. Jew or Gentile ; the lover 
 of power, of beauty and sympathy, of lofty ideal- 
 ism; the Christ of the evangelists speaks to all. 
 He seems to say to the sons of men“ as I dealt 
 with men and women in the Gospels ; as I took 
 
 ** That was Heine! and we, 
 Myriads who live, who have lived, 
 What are we all but a mood, 
 
 A single mood, of the life, 
 Of the spirit in whom we ἐλ δέ, 
 Who alone ἐς all things in one. 
 
 ‘Spirit, who fillest us all ! 
 Spirit, who utterest in each 
 New-coming son of mankind 
 Such of thy thoughts as thou wilt ! 
 O thou, one of whose moods, 
 Bitter and strange was the life 
 OF ieme.. ᾿ς 
 Mayst thou a mood more serene, 
 Happier, have utter’d in mine! 
 Made it a ray of thy thought, 
 Made it a beat of thy joy.” 
 
 (Poems by Matthew Arnold. Second Volume. LHetne’s Grave. 
 Pp. 263-266.) 
 
 U 2 
 
292 THE LEADING IDEAS vat 
 
 the sick and sinful by the hand ; so ‘I bring you 
 health and cure, and I will cure you, and I will 
 reveal unto you abundance of peace and truth.’ 
 As many were ungrateful then in the days of My 
 flesh,2 so is it ever. Each one of you separately 
 is dear to Me.” 
 
 In this sad world one thing and one only is 
 permanent—one thing and one thing only saves 
 us from the Pantheistic philosophy of despair. 
 Jesus is “ yesterday and to-day the same—aye, and 
 unto the ages.”? The reality of His earthly history 
 is the guarantee of the reality of His heavenly 
 working ; and the reality as well as the variety 
 of His earthly history is brought out pre-eminently 
 by the Leading Ideas from which the evangelists 
 -have contemplated it. 
 
 1 Jeremiah xxxiii. 6. 
 
 * “St. Luke 1x: 4-3 tava 73 St.- Matthew xxii.337- 
 
 3 Hebrews xiii. 8. For 6 adrés cf. Hebrews 1.:12. Cf. Psalm 
 el 27. Ae) 
 
VII OF THE GOSPELS 293 
 
 NOTES 
 
 NOTE A. 
 
 NEARLY all that can substantially be said upon this subject was 
 said by Cardinal Newman fifty years ago, with that almost prophetic 
 insight into the course of modern religious speculation which he 
 often exhibited. Writing upon a subject at that time scarcely 
 thought of by English theologians, he observed :— 
 
 “ἜΤ this point of view, we may, without irreverence, speak even 
 of the words of inspired Scripture as imperfect and defective. In- 
 spiration is defective, not in itself, but in consequence of the 
 medium it uses and the beings whom it addresses. It uses human 
 language, and it addresses man ; and neither can man compass, nor 
 can his hundred tongues utter the mysteries οἵ the spiritual world 
 and God’s dealings in this. This vast and intricate scene of things 
 cannot be generalized or represented through or to the mind of 
 man. And inspiration, in undertaking to do so, necessarily lowers 
 what ts divine to raise what ts human, sooner than we should know 
 nothing. Almighty God has condescended to speak to us, so far as 
 human thought and language will admit, by @Aproximation, in order 
 to give us practical rules for our own conduct. Herein consists one 
 great blessing of the Gospel Covenant, that in Christ’s death and in 
 other parts of the economy, are concentrated, as it were, and so 
 presented to us those attributes and works which fill eternity. And, 
 
204 THE LEADINGHDEAS Vil 
 
 with a like graciousness, we are also told, in human language, con- 
 cerning His Son and His Spirit, and concerning His Son’s In- 
 carnation.” 
 
 NEWMAN’S Sermons before the University of Oxford. Sermon 
 ΧΙ, 264-266. 
 
 NOTE Β 
 
 St. Luke xxiv. 13-36. 
 
 We have here a /evsonal attestation—frobably the attestation 
 of St. Luke himself (though that is not necessary for our argument). 
 The question has often been asked whether St. Luke was one of 
 the seventy disciples. Quite clearly he could not have been one 
 of the ‘‘ eye-witnesses from ¢he begiinzng,”’ from whom he separates 
 himself in the first sentence of his Gospel. Yet the wide-spread 
 tradition that he was a personal follower, and in some sense 
 a personal disciple of Jesus, must have had some substantial basis. 
 This may well have been the record of the Easter walk to Emmaus.? 
 
 We are entitled to ask how the facts σοφία have been written by 
 any but an eye-witness, or by one who moulded his history from the 
 lips of, or from a document supplied by, an eye-witness ? 
 
 There are {6747} no less than physical impossibilities. One is 
 often led to wish that the instructive Introductions prefixed by Sir 
 Walter Scott to some of his novels were as much read as they 
 deserve. In the Introduction to the J/onastery Scott confesses 
 the failure of the White Lady of Avenel. He proceeds to assert 
 the inevitable breakdown of ‘‘supernatural machinery” in fiction. 
 He seems inclined to except almost alone Ariel, that beautiful 
 creation of Shakespeare’s fancy. He might have added that 
 Shakespeare himself is not successful when he advances beyond 
 astral or fairy beings, varying, capricious, inconstant, yet not alto- 
 gether unkindly, In Hamlet the impression produced by the Ghost 
 upon those who behold him is given with an awful majesty unmatched 
 
 isSt. Luke xxiv: 13-40. 
 
Vil OF THE GOSPELS 295 
 
 in human literature ; but the Ghost’s own language is by no means 
 equal.} 
 
 Is it not, then, what we have called a /iterary impossibility, that 
 the company of Galileans could have supplied a writer thus perfectly 
 and equally at home with the majesty of style of a risen God? More 
 especially so as the writer would not have been sustained by the 
 strong tide of imagination which buoys up the inventor of a happy 
 fiction, but depressed by the leaden weight which a forger drags at 
 his ankles. He would not have been borne by the storm-footed 
 steeds of enthusiasm, but by the dull hoofs which every lie is forced 
 to employ. Indeed, if some forgotten Shakespeare had existed 
 among that simple company, no degree of genius could have enabled 
 him to move securely and gracefully on ranges so high and difficult. 
 No one, therefore, who was not present—supposing that he could 
 have told so naturally about the /fee/éngs* as well as words and 
 actions of the two—could have invented those inimitable sentences 
 and placed them in the lips of Jesus. 
 
 1 Mar. ‘Speak to it, Horatio.” 
 Hor. ‘* What art thou that usurp’st this time of night, 
 Together with that fair and warlike form 
 In which the majesty of buried Denmark 
 Did sometime march ? 
 MAR. ‘‘ We do it wrong, being so mayzestical, 
 To offer it the show of violence.” 
 Ber. “1 was about to speak, when the cock crew.” 
 Hor. ‘' And then it started, like a guilty thing 
 Upon a fearful summons,” 
 
 The language of the Ghost (Act i. Scene 5) is not maintained 
 throughout at all at the same high level. 
 = St. Luke xxiv, 32. 
 
296 TAL LEADING IDEAS VII 
 
 NOTE, ὦ 
 
 ᾿Ιησοῦς προέκοπτεν copia. St. Luke ii. 52. 
 
 We may quote a fine and stately piece ot psychology by an eminent 
 living writer. 
 
 ‘The life of Jesus as a boy and youth at Nazareth is told in the 
 words—‘ He grew; He obeyed.’! There was nothing extra- 
 ordinary, nothing startling, nothing apparently outside the lines of 
 human nature. He develops physically like other children. He 
 shows, from year to year, the intelligence and the virtues, the grace 
 and the charm which are suitable to His age. No obstacle thwarts 
 this perfect growth. The passions, as they awake, have a tumult 
 and an effervescence which disturb the harmony of every human 
 being. But in the soul of Jesus they are in perfect equilibrium. 
 Evil in any form never even touches the Holy Thing which is born, 
 in whom dwelleth in bodily wise the fulness of God. In Him matter 
 is penetrated by the soul, which sways and transfigures it ; and the 
 soul by the Spirit of God, which fills and makes it divine. No 
 psychology can analyse the irradiations of God in the soul of Jesus ; 
 no science will ever grasp the beauty of that body vibrating and 
 growing up under the rays and impulses of a soul which the Infinite 
 pervades with His breath and grace. He is the ideal infant and 
 youth, as presently He will be the ideal man. There is this differ- 
 ence between Him and the sons of earth—that the best of zs aspire 
 to an ideal perfection which we never reach, whilst He realizes the 
 absolute type. The total Personal union of the human and divine 
 Nature gave Him the intuition of infinite truth, the possession of 
 infinite love, the unbroken enjoyment of infinite beauty ; but it did 
 not hinder the development of experimental knowledge in its realm ; 
 nor, again, the progressive exercise of virtues, the effort of the will, 
 any more than bodily fatigues, labour, and pain. ‘This is the 
 essential appanage of the earthly man. Jesus willed to have it 
 whole and entire, with its weakness, its misery, and its mortality. 
 
 1 Pere Didon. /ésws Christ. lib. i. chap. v. pp. 70-79. Oz the 
 Adolescence and Youth of Jesus. 
 
VII OF THE GOSPELS 297 
 
 His union with God excepted Him from nothing but sin and imper- 
 fection. The most different moods could co-exist simultaneously in 
 His soul without mutual exclusion or destruction, His intuition is 
 compatible with experimental knowledge ; His divine joys are allied 
 to nameless sufferings, and His most painful struggles to an un- 
 alterable serenity.” 
 
 I 
 
 This is the flower of Aquinas, and of Aquinas where he is at his 
 best. 
 
 The substance of the teaching of Aquinas upon the God-Man’s 
 increase in wisdom seems to be as follows :— 
 
 Is there ignorance in Christ ἢ 
 
 In the affirmative it may be argued— 
 
 1. Christ on earth had what suited the Human, not the Divine 
 Nature, such as suffering and death. 
 
 2. One may be called ignorant from ay defect of knowledge. And 
 Christ knew not sin (2 Corinthians vy. 21). 
 
 But the segative is ruled, for— 
 
 “ς Tenorantia per ignorantiam non tollitur.” But Christ came 
 to take away our ignorance as well as our sin. As for the last 
 purpose there could be in Him no ‘‘fomes peccati,” so for the 
 first there could be no ignorance. 
 
 As to Christ’s Humanity, it may be considered (a) fer se— 
 from which point of view it may be looked upon as ignorant and 
 servile, or (4) as united with the Divine Personality, and ‘‘full of 
 grace and truth” (St. John i. 14). 
 
 So far as ignorance can be predicated of Him, it can only be fer 
 experientiam. He knows absolutely fer sémplicem notitiam. (S. 
 THoM AQUIN. Pars iii. Quest. xv. Art. iii. [‘* Utrum in Christo fuit 
 ignorantia”], Summa Theolog. Tom. iv. pp. 66, 67). 
 
 Il 
 
 Whether Christ knew all things in regard to infused knowledge ? 
 A double knowledge was impressed on the soul of Christ, each 
 most perfect in its own way. (a) The first exceeded human nature, 
 
298 THE LEADING IDEAS” VII 
 
 wherewith He saw the essence of God, and all things in It. This 
 is simply most perfect. (4) There was another knowledge in Christ 
 in a way proportionate to human nature, as He knew things fer 
 spectes. This was not absolutely most perfect, but most perfect 
 relatively to human knowledge. 
 
 Obj. ‘‘ There was in Christ a certain knowledge acquired by ex- 
 perience. But Hedid not experience all things. Therefore He did 
 not know all things in this way.” 
 
 But if He was not ‘‘ oma expertus ; ” yet from that which He 
 did experimentally know, He had knowledge of all things. 
 
 ‘‘Jesus increased in wisdom” (St. Luke ii. 51). Merely human 
 wisdom is wisdom acquired in human methods. ‘‘ Scientia acquisita 
 crescitur ab intellectu agente qui non simul totum operatur, sed 
 successive. Secundum hance scientiam Christus non a principio 
 scivit omnia sed paulatim.” (Pars iii. Queest. xii. Tom. ix. ὃ 59.) 
 
 **Heec scientia fuit perfecta secundum Zemzpus ; licet non semper 
 fuerit perfecta simpliciter et secundum naturam. Ideo potuit habere 
 augmentum.” (/ézd. § 601.) Pars 111. Art. iv. Queest. xi. 
 
 ‘*De scientia indita vel infusa anime Christi.” —Tom. iv. 88 56- 
 60. D. THOM. Summ. Theolog. cum Comment. Cajetant. 
 
vil OF THE GOSPELS 299 
 
 ADDITIONAL NOTES 
 
 NOTE A (p. 8). 
 
 INDICATIONS OF THE STYLE AND TONE OF ST. LUKE IN THE 
 EPISTLE TO THE HEBREWS 
 
 THE fact of striking resemblances of style and expression between 
 the Epistle to the Hebrews and the writings of St. Luke has been 
 recognized for ages in the Christian Church. 
 
 All the earliest existing authorities attribute the Epistle to St. 
 Paul. But doubts upon the subject begin with the beginnings of 
 criticism. Clement of Alexandria and Origen? perceived a certain 
 
 1 The passages in Eusebius run thus: ‘But the Epistle to the 
 Hebrews [Clement in his Ayfotyposes] affirms to be Paul’s, but 
 that it was written to Hebrews in the Hebrew language, whilst 
 Luke, covetous of the honour [φιλοτίμως], translated and pub- 
 lished it for Greeks. Hence careful examination discovers the 
 same colouring of style in the translated epistle as in the Acts; 
 but that the usual ‘Paul Apostle is not prefixed naturally enough.” 
 ‘**For” (says Clement), ‘‘in writing an Epistle to Hebrews, who 
 were prejudiced against him and suspected him, he very prudently 
 did not revolt them in the outset by giving his name.” Clement 
 then adds a suggestion. ‘* Nowthen” * (he writes), ‘‘as the blessed 
 elder [probab. Pantzenus] said, since the Lord, as Apostle of the 
 Most High, was sent to the Hebrews, Paul as having been sent to 
 the Gentiles, through humility does not describe himself as apostle 
 of the Hebrews, both for the sake of giving honour to the Lord, and 
 
 * ἤδη δὲ, apparently meeting a fresh difficulty of his day. See 
 WEsTCcoTT, Epistle to Hebrews. \xvii, 
 
300 THE LEADING TDEAS VII 
 
 unlikeness to St. Paul’s tone and thought. They account for the 
 phenomena by supposing that the Epistle is Paz/ine but not Paz/’s. 
 They conjecture that there was possibly a Hebrew original translated 
 into Greek by St. Luke (or by St. Clement of Rome); possibly a 
 joint collaboration, to which St. Paul contributed the argument or 
 general design, while St. Luke or St. Clement put the piece in 
 shape in the Greek language, working freely within the lines 
 indicated by the Apostle. 
 
 ‘¢ The particular criticism of which we are speaking,” writes Dr. 
 Vaughan, ‘‘has taken no step, certainly no stride, towards finality, 
 since the age of Clement and Origen.” (Zfzstle to Hebrews. Pref. 
 xii.) Yet we venture to think that this great scholar has under- 
 
 on account of its seeming a possibly ostentatious superfluity that one 
 who was apostle and herald of the Gentiles should write authoritatively 
 to the Hebrews also.” (Euseb. &.Z. vi. 14.) [Origen writes]. 
 ‘*Every judicious critic of seances of style must admit that the 
 literary character of the Epistle to the Hebrews does not possess the 
 unmistakable individuality of the apostle, who confessed that he was 
 rude in speech, that is in verbal phrase, while the Epistle is of a 
 higher and purer cast of Hellenic diction. But on the other hand, 
 such a critic knows that the thoughts of the Epistle are of wonderful 
 depth and elevation, and in no way second to the Apostolic 
 writings.” 
 
 To this Origen afterwards appends: ‘‘ But I would add my own 
 opinion that the conceptions are those of the Apostle; but the 
 phrase and the literary setting belong to some one putting forth as 
 in a memoir that to which he was prompted by histeacher. Τί, then, 
 any Church holds the Epistle for Paul’s, let that Church be approved 
 even for this ; for the ancients did not rashly hand it down as of Paul. 
 But, as to the question who wrote it, God knows the truth of the 
 matter ; but the history of it, as it came down to us, was according 
 to some, that Clement, who became Bishop of the Romans, wrote 
 it, but according to others Zwke, the author of the Gospel and the 
 Acts.” (Euseb, 4. £. vi. 25.) This passage of Origen was written 
 after A.D. 245. The opinion of Eusebius himself is agazzst the 
 Lucanian, and for the Clementine origin of the Epistle to the 
 Hebrews. (4.Z£. iii. 38.) 
 
vu OF THE GOSPELS 301 
 
 estimated the evidence produced by Dr, Franz Delitzsch, throughout 
 the Commentary upon the Epistle to the Hebrews, which will pro- 
 bably remain the first authority upon the subject, and especially in 
 the dissertation as to the authorship of the Epistle to the Hebrews. 
 (Comment. on the Hebrews, E.T. Vol. ii. 409-418). 
 
 We proceed to consider the affinities between the acknowledged 
 writings of St. Luke and the Epistle to the Hebrews under three 
 heads. 
 
 (i) Resemblances in style, expression, and construction. 
 
 (ii) Resemblances in a common szdstratum of study and habitual 
 thought, manifesting itself in illustrations, and in the form and 
 colour which they assume. 
 
 (iii) Resemblances in theological ideas and Christological con- 
 
 ception, 
 
 Resemblances in style, expression, and construction. 
 
 These resemblances can only be satisfactorily exhibited by being 
 presented to the eye at length in opposite columns. They are cer- 
 tainly very numerous, when we consider the difference between 
 historical documents and a theological treatise. Instances where 
 words, expressions, and construction are peculiar to the three books 
 in the N.T., are marked with asterisks. 
 
 EPISTLE TO HEBREWS. ST. LUKE’S GOSPEL AND ACTS, 
 
 *Siapopmtepov παρ᾽ αὐτοὺς“... “πλέον παρὰ Td διατεταγμένον 
 ὄνομα. Hebrewsi. 4 (cf iii. 33; ὑμῖν. St. Luke iii. 13. 
 ix, 235 Xk 4.5. Xie 24). 
 
 δεῖ προσέχειν ἡμᾶς τοῖς ἀκουσ- προσέχειν τοῖς λαλουμένοις. 
 θεῖσιν (=mpocéxe τὸν νοῦ Acts xvi. 14 (cf Acts viii. 6, 10, 
 τινι). Hebrews ii. I. 11). ““προσέχειν is a favourite 
 
 word with St. Luke. Paul 
 only uses it in the Past. Epp.” 
 (Delitzsch). 
 
302 
 
 τοῖς ἀκουσθεῖσιν. 
 
 6 8 ἀγγέλων λαληθεὶς λόγος. 
 Hebrews ii. 2. 
 
 τηλικαύτης σωτηρίας. Hebrews 
 
 {1 Ὁ. 
 
 συνεπιμαρτυροῦντος. Hebrews 
 il. 4. 
 
 Hebrews ii. 6. 
 
 διεμαρτύρατο. 
 
 “roy ἀρχηγὸν τῆς σωτηρίας, 
 Hebrews ii. 10; cf. xii. 2. 
 
 Hebrews 11. 17 is throughout 
 Lucanian. 
 
 (a) ὅθεν in logical sense ; ili. I ; 
 Vil. 125 5; ὙΠ: 3 524%. Τῷ: 
 
 THE LEADING IDEAS VII 
 
 εὐαγγέλιον, nowhere in St. 
 Luke’s acknowledged writings 
 (exc, Actsvxy. ἢ: τσ 24. sboth 
 Pauline). Such paraphrases or 
 synonyms are Lucanian. 
 
 ἐλάβετε Tov νόμον εἰς διαταγὰς 
 ἀγγέλων. Acts vil. 53. [This is 
 Pauline also. Galatians ii. 19. 
 But it may be yet another 
 evidence of the spell which the 
 angelic ministrations exercised 
 over (St: ἘΠῚ Gee Acts, val. 
 30-38. ] 
 
 6 λόγος τῆς σωτηρίας TaUvTHS. 
 Acts xiii. 26. For St. Luke’s 
 idea of the Gospel as salvation, 
 fete Luke 4. 69, 1, 77; Acts 
 11. 473 iv. 12, with Hebrews i. 
 τς: 1 LOS) ν 9; vi, 0.:} ie 
 28. 
 
 Doubly compound verbs οἵ 
 this character are Lucanian. Cf 
 συνεπιτίθεσθαι, Acts xxiv. 9. 
 
 St. Luke xvi. 28; Acts ii. 40; 
 WIL: (25s “RL ABs RVING 5 ox 
 23, 245 XXvill. 23 (rare in St. 
 Paul). 
 
 *rov apxnyov τῆς (wns. Acts 
 
 11 ie eae 4 
 
 (az) Acts xxvi. 19 [never in St. 
 Paul’s writings]. 
 
VIL 
 
 *(b) ὁμοιωθῆναι. 
 
 *(c) εἰς τὸ ἱλάσκεσθαι τὰς 
 
 ἁμαρτίας τοῦ λαοῦ. 
 \ / 
 (d) κατὰ πάντα. 
 
 (ε) τὰ πρὸς Θεόν. 
 
 "μέτοχοι. Hebrews iii. 1-14; 
 Vi 4 ΧΗ 3. 
 
 κατανοήσατε τὸν am. καὶ apx.* 
 τῆς ὁμολογίας ἡμῶν, iii. I; x. 24 
 (=prolonged and searching con- 
 templation). 
 
 ἐσμεν ἐὐηγγελισμένοι (iv. 2, 6, 
 pass. of persons to whom the 
 proclamation is made). 
 
 *xdpw εὑρεῖν. Hebrews iv. 16. 
 
 *repixeitat ἀσθένειαν. Hebrews 
 Wa Ze 
 
 Hebrews v. 7. 
 
 amo THs εὐλαβείας. Hebrews 
 
 v. 7 (xii. 28). 
 
 (a) aro= ‘‘ source whence.” 
 
 *(4) εὐλάβεια. 
 
 μετανοίας amd νεκρῶν ἔργων. 
 Hebrews vi. 1. 
 
 OF -THE GOSPELS 
 
 393 
 
 *() of θεοὶ ὁμοιωθέντες ἀνθρώ- 
 
 mots. Δοῖς xiv. II. 
 
 (c) 6 Θεὸς ἱλάσθητί μοι. St. 
 Luke xviii. 13. 
 
 (αἢ Acts xvii, 22. 
 
 (e) τὰ πρὸς. St Luke xiv. 26- 
 32; xix. 42; Acts xxviii. 10. 
 
 *St. Luke v. 7. 
 
 St. Luke v. 7; vi. 413 xii. 
 24-27; Acts vii. 32; xi. 6; 
 XXVil. 39. 
 
 St. Luke vii. 22. 
 
 δε. Luke i. 30; Acts vii. 46. 
 
 *St. Luke xvii. 2; Acts xxviii. 
 20, 
 
 St. Luke xxii. 39-46. 
 
 St. Luke xix. 3; xxiv. 41; 
 Acts xii. 143 xx. 93 xxii. 11, 
 
 *ebAdBea, εὐλαβεῖσθαι, εὐλα- 
 Bhs. [About 30 times in LXX. 
 Never in N.T. except Hebrews 
 Vv. 7; xil. 28; xi. 7. St, Luke 
 li, 25. Acts xxiii, 10; ii. 5; 
 Vill, 2; xxii, 12.] 
 
 μετανόησον οὖν ard τῆς κακίας 
 
 gov. Acts viii. 22. 
 
304 
 
 Loid. 
 
 πίστεως" ἐπὶ Θεὸν. 
 
 τὸν ἐπ᾽ αὐτῆς ἐρχόμενον ὑετόν. 
 Hebrews vi. 7. 
 
 Lb 7d. 
 
 *Botavnv εὔθετον. 
 
 τὰ ἐχόμενα σωτηρίας (ἐχόμενα, 
 “ἐς ροηΠΘΟΙΓΘΩ͂ with, so as to follow 
 immediately).” 
 
 μείζονος 
 Hebrews vi. 12. 
 
 > 5 \ 3 
 κατ᾿ οὐδενὸς εἶχε 
 
 » / 
 ομόσαι. 
 
 (α) εἶχε---ἔχειν, with infin, = 
 ‘to have wherewithal to do the 
 act.” 
 
 (4) ὁμόσαι. 
 
 “καταφυγόντες. Hebrews vi. 
 
 18. 
 
 βουλόμενος 6 Θεὺς...τὸ ἀμετά- 
 θετὸν THS βουλῆς αὐτοῦ. Hebrews 
 1 ΤΠ: 
 
 *@s ἄγκυραν ἔχομεν τῆς ψυχῆς. 
 Hebrews vi. 10. 
 
 τοῦ Θεοῦ Tod ὑψίστου. Hebrews 
 Ν 11: 
 
 “πατριάρχης. Hebrews vii. 4. 
 μαρτυρούμενος = ““ΟΠ6 to whom 
 
 witness is borne.’’? Hebrews vii. 
 ΣΙ 2s 4; κ᾿ 30) 
 
 Tt LEADING ΕΣ VII 
 
 πιστεύειν ἐπί, Acts ix. 423 ΧΙ. 
 1; XV. 3 5 X10. 
 
 ὄμβρος ἔρχεται. St. Luke xii. 
 
 54: 
 “ot. Luke Χ ΟΣ: ἘΠῚ 35. 
 
 ἢ €xouevn=‘‘near following 
 day.” “St. Luke xiii. 33. - Acts 
 SEX, ΤΠ: Sea 20. 
 
 (2) St, Louke wn..42¢oxi as 
 Xiv.94, “Attsiv. 145 xxv, 20 
 
 (6) God’s oath. St. Luke i. 73 ; 
 Acts vii. 17. 
 
 * Acts xiv. 6. 
 
 βουλὴ for God's will. St. 
 Wukelvyn:. 30: vets mis.2 sche 
 28; χι 20. σε ἢ Oey, 
 once thus used by St. Pazel. 
 Ephesians 1. 11.] 
 
 * Acts: xxvil, 20, 70; 70: 
 
 ot. Luke viii. 28: Acts xvi. 
 17. 
 
 “Acts i, 293) vil. 8; Ὁ; 
 
 ACtS Wi. 93 π 25: πν! oe 
 XA! 
 
VII OF THE GOSPELS 
 
 ὅσιος. Hebrews vii. 23. [Rare 
 in N.T.] 
 
 *els τὸ παντελές. Hebrews 
 vii. 25. 
 *reXelwois. Hebrews vii. 11. 
 
 οὐκ ἔχει ἀνάγκην. Hebrews vii. 
 
 27. 
 
 τῆς σκηνῆς τῆ" ἀληθινῆς. He- 
 brews ΝΠ]. I. 
 
 λατρεύουσιν. Hebrews viii. 5 ; 
 ix. ΟΥΑΙ" αν 2: SH, 25 5 xiii. 
 10 
 
 ἡ ποιήσεις π. κατὰ τὸν τύπον τ. 
 δειχθέντα, κιτ.λ. Hebrews viii. 
 5 (from Exodus xxv. 40; οἱ 
 XXV. 9; xxvi. 30, LXX.). 
 
 *eis τ. π. σκηνὴν εἰσίασιν. 
 
 Hebrews ix. 6. 
 
 *Avtpwowv. Hebrews ix. 12. 
 
 "διὰ τοῦ ἰδίου αἵματος. He- 
 brews ix. 12; xiii. 12. 
 
 *oxeddév...mavta, Hebrews ix. 
 22. 
 
 305 
 
 Acts ii. 
 [doudrns. 
 
 27; xiii. 34, 35. 
 St. Luke i. 75.] 
 
 *St. Luke xiii. 1. 
 
 *St. Luke i. 45. 
 
 St. Luke xiv. 18; xxiii. 17 
 (omitted in several MSS.); 1 
 Corinthians vii. 37, same words 
 but in different sense. 
 
 St. Luke xvi. 11. [Only 
 places outside the Johannic 
 group, where ἀληθινός occurs 
 (exc, 1 Thessalonians i. 9). ] 
 
 St. Luke i. 74; ii. 37; iv. 8; 
 Acts vil. 7-423 xxiv. 143 XxvVi. 
 73 xxvil. 23. [Rare in N.T. 
 outside Lucanian group. ] 
 
 *Acts vii. 44. 
 
 *Acts ili. 3; xxi. 18-26. 
 
 *St. Luke i. 68; ii. 38 (6. 
 Autpwrhs, Acts vil. 35). [AI- 
 ways elsewhere ἀπολύτρωσις.] 
 
 *Acts xx. 28. 
 
 *Acts xiii. 14 (σχεδὸν πᾶσα 7 
 πόλις) ; xix. 26 (σχεδὸν πάσης 
 τῆς Actas). 
 
 X 
 
306 
 χειροποίητα. Hebrews ix. 24 
 
 (cf. v. 11). 
 
 vov ἐμφανισθῆναι. Hebrews ix. 
 24 (cf. xi. 14). 
 
 Hebrews x. 8. 
 
 “ἀνώτερον. 
 
 *Svvauis eis. Hebrews x. II. 
 
 ὁδὸν πρόσφατον. Hebrews x, 
 20. 
 
 “eis παροξυσμὸν ἀγάπης. He- 
 brews x. 24. 
 
 φοβερά tis. Hebrews x. 27. 
 
 *a 
 
 ὕπαρξιν. Hebrews x. 34. 
 
 He- 
 
 els περιποίησιν ψυχῆς. 
 brews x. 39. 
 
 τοῦ μὴ ἰδεῖν. Hebrews xi. 5 
 (x. 7). [‘‘ General construction 
 with entire clause=design is 
 peculiar to Luke and Paul.” 
 Winer. Pt. iii. § xliv. 40.] 
 
 *idetv θάνατον. Hebrews xi. 5. 
 
 THE LEADING IDEAS Vil 
 
 Acts vii. 48 ; xvii. 24. 
 liarly—not 
 nian. ] 
 
 [Pecu- 
 
 exclusively—Luca- 
 
 Acts xxiii, 15-22; xxiv. I; 
 Xxv. 2, 15 (also in St. Matthew 
 and St. John). 
 
 *St. Luke xiv. Io. 
 *St. Luke v. 17. 
 
 Acts xviii. 2. 
 
 *Acts xv. 39. 
 
 Acts v. 36; viii. 9 (rhetorical 
 impressiveness). 
 
 “τὰς ὑπάρξεις ἐπίπρασκον. Acts 
 ii. 45 [with the τῶν ὑπαρχόντων 
 οὐ κρείσσονα ὕπαρξιν καὶ μένουσαν, 
 Hebrews x. 34; cf St. Luke 
 xi. IS; xvi. £2, of whieh it 
 is the echo in language and 
 thought]. 
 
 Exact correspondence ἴῃ 
 thought with St. Luke xxi. 19; 
 cf. XVil. 33 ; xxi. 10 (see Vaughan, 
 Epistle to Hebrews, 209-212). 
 
 ot. Luke τ 27 3 νυν ya 
 
 12-22 5 χὰν 30s PACS se 5: 
 xxvi. 18. 
 
 *St. Luke ii. 26. 
 
vu OF THE GOSPELS 307 
 
 παρῴκησεν. Hebrews xi. 9. 
 
 "μονογενῆ. Hebrews xi. 17. 
 
 ἀστεῖον τὺ παιδίον. Hebrews 
 ae 79 
 
 "τὴν ἐρυθρὰν θάλασσαν. He- 
 brews xi. 29. 
 
 *uet’ εἰρήνης. Hebrews xi. 31. 
 
 "στόματα μαχαίρας. Hebrews 
 xi. 34. 
 “εἰργάσαντο δικαιοσύνην. He- 
 
 brews xi. 34. 
 
 ἀναττάσεως 
 τύχωσ:. Hebrews xi. 35. 
 
 “iva κρείττονος 
 
 ἀντιλογίαν. Hebrews xii. 3. 
 
 τῆς παρακλήσεως Hris...d:aré- 
 γεται, Hebrews xii. 5. 
 
 (a) παράκλησι:. 
 
 (6) διαλέγεσθαι = course of 
 argument mingled with appeal. 
 
 Hebrews xii. 
 15 (Deuteronomy xxix. 17). 
 
 ἄνω φύουσα. 
 
 *St. Luke xxiv. 18. 
 
 *St. Luke vii. 12; viii. 42; 
 ix. 38. [It is applied to men in 
 the Lucanian group only. To 
 the Everlasting Son by St. John 
 only, i. 14-18; iii. 16-18; 1 St. 
 John iv. 9.] 
 
 * Acts vii. 20 [also of Moses]. 
 
 *Acts vii. 36. 
 
 *Acts xv. 33. 
 
 *St. Luke xxi. 24. 
 
 *Acts x. 35. 
 
 *ruxelv...THS ἀναστάσεως, 
 κιτ.λ. St. Luke xx. 35. 
 
 σημεῖον ἀντιλεγόμενον. St. 
 
 Luke ii. 34. 
 
 (a) Acts xiii. 15; xv. 31. 
 
 (2) Almost a term tech. of 
 St. Luke in Acts (Acts xvii. 2- 
 17 ; xvii. 4-19; xix. 8, 95 Xx. 
 7-9 ; xxiv. 12-25). 
 
 St. Luke viii. €, 8. 
 
 φυέν. 
 
 X 2 
 
308 
 
 μετανοίας τόπον...καίπερ μετὰ 
 δακρύων, κιτ.ιλ. Hebrews xii. 
 17; Hebrews ΧΙ]. 12. 
 
 *(a) μετανοίας τόπον. 
 
 *(6) μετὰ δακρύων. Hebrews 
 
 Kia ἢ Geez): 
 
 *éytpowos. Hebrews xii. 21. 
 [Added by the sacred writer to 
 the ἔκφοβός εἶμι of Deuteronomy 
 ix, 19 (LX. jd 
 
 μνημ. τῶν ἡγουμένων ὑμῶν, 
 οἵτινες ἐλάλησαν τ. λόγον τ. O. 
 ὧν ἀναθεωροῦντες τὴν ἔκβασιν, 
 x.T.A., Hebrews ΧΙ]. 7. 
 
 *(a) ἡγούμενος Ξ- spiritual chief. 
 Hebrews ΧΙ. 7, 17, 24. 
 
 (ὁ) ἐλάλησαν τὸν λόγον. 
 
 *(c) ἀναθεωροῦντε. 
 («) ἔκβασις (as issue from 
 life). 
 
 δ Θ᾿ a / a 
 
 ἀνέχεσθε τοῦ λόγου THS παρα- 
 κλήσεως: καὶ γὰρ διὰ Bpaxgwy 
 ἐπέστειλα ὑμῖν. Hebrews xiil. 
 
 22; 
 
 THE LEADING IDEAS VII 
 
 Acts 
 xxv. 16. In ¢hzs sense exclusively 
 Lucanian. 
 
 *(a) τόπον ἀπολογίας. 
 
 *(6) Acts xx. 31. [The pera 
 δακρύων of Mark ix. 24 is re- 
 jected by the best authorities. ] 
 50 ΚΝ. 
 
 Acts Vil, 22: χυ" 20: 
 
 *(@) St. Luke xxi. 263 Acts: 
 Ἐν. 12; Ἐν 95. 
 
 (6) Acts iv. 21: vill. 25; xi. ΤῸ: 
 Kul. As συ] Ὁ: 
 
 *(c) Acts xvii. 12. 
 
 (ad) Cf. ἔξοδος (St. Luke ix. 3); 
 ἄφιξις (Acts xx. 29), for the 
 idea. [The ἔκβασις of St. Paul 
 belongs to quite another con- 
 ception. 1 Corinthians x. 13.] 
 
vin OF THE GOSPELS 309 
 
 *(a) ἀνέχεσθε ( =patient hear- 
 ing, cum gen. ). 
 
 *(b) λόγος παρακλήσεως. 
 
 *(c) ἐπέστειλα -Ξ information 
 sent by Epistle. 
 
 ἀπολελυμένον. Hebrews xiii. 
 23. The word must mean either 
 (a) released from prison, or (4) 
 sent out on mission, or (c) dis- 
 missed. All three are Lucanian 
 not Pauline. 
 
 οἱ amd τῆς ᾿Ιταλίας. Ilebrews 
 ΧΙ, 24. 
 “Iradla. Hebrews xiii. 24. 
 
 Other instances are :—! 
 
 *1v. 8. αὐτοὺς ᾿Ιησοῦς κατέ- 
 παυσεν, and ν. 4 and Io. 
 
 *T1I1 II. εἰς τὴν κατάπαυσίν 
 pov, and Ill. 183 Iv. I, 3, 5; 
 10, II. 
 
 *IV. 12. τομώτερος ὑπὲρ. 
 
 *VIL. 5. ἱερατείαν λαμβάνον- 
 
 TES. 
 
 *x, 16, and VIII. 10. διατί- 
 θεσθαι. 
 
 *VIIL. 13. τὸ δὲ παλαιούμενον, 
 and i. ΤΙ, 
 
 *(a) Acts xviii. 14. 
 
 * Acts xiii. 15. 
 
 *Acts xv. 203 xxi. 25. 
 
 (a) St. Luke xxii. xxiii. 16, 
 17, 18, 20, 22, 25. Acts iii. 13; 
 iv, 25. 
 
 (6) Acts xiii. 3. 
 
 (c) Acts xv. 30-33. 
 
 For construction cf Acts x. 
 23-28 ; xii. I 3 Xvil. 13 5 Xxi. 22. 
 
 *Acts xviil. 23 xxvii. I-6. 
 
 Acts xiv. 18, μόλις κατέπαυ- 
 σαν τοὺς ὄχλου". 
 
 Acts vii. 49, τόπος τῆς κατα- 
 
 παύσεώς μου. 
 
 St. Luke xvi. 8. φρονιμώτεροι 
 
 ε \ 
 ὑπερ. 
 
 St. Luke i. 9. κατὰ τὸ ἔθος 
 τῆς ἱερατείας, and ἐν τῷ ἱερα- 
 
 St. Luke i. 8. 
 
 τεύειν αὐτόν. 
 Acts ili, 25; St. Luke xxii, 
 29. 
 
 St. Luke xii. 33. βαλάντια μὴ 
 
 , 
 παλαιούμενα. 
 
 1 For many of the following instances the writer is indebted to 
 the Rev. W. K. Hobart. LL.D. 
 
310 
 
 *XL. 13. πόῤῥωθεν αὐτὰς ἰδόν- 
 τες. 
 
 *XII. 23. ἀπογεγραμμένων ἐν 
 οὐρανοῖς. 
 
 *¥xtI. 28, βασιλείαν ἀσάλευ- 
 τον. 
 
 *IV. 16. εἰς εὔκαιρον βοήθειαν. 
 
 *VI. 19. εἰς τὸ ἐσώτερον τοῦ 
 καταπετάσματος". 
 
 * 
 
 *XI. 17. Tas ἐπαγγελίας ava- 
 δεξάμενοϑ. 
 
 ΧΙ. 36. μάστιξ = scourging. 
 
 XIII. 2. ξενίσαντε: ἀγγέλους. 
 
 Χ, 29. ἀξιωθήσεται τιμωρίας. 
 
 THE LEADING IDEAS Vil 
 
 St. Luke xvii. 22. of ἔστησαν 
 πόῤῥωθεν. 
 
 ϑι. Luke -i. τ΄ 9. 54 πὴ] 
 anoypapn. St. Luke ii. 2; 
 
 Acts -v. 37. 
 
 Acts Xxvl. 41. ἔμεινεν ἀσάλευ- 
 TOS. 
 
 Acts xxvil. 17. βοηθείαις ἐ- 
 
 XpavTo. 
 
 Acts xvi. 24. εἰς τὴν ἐσωτέραν 
 φυλακήν. 
 
 Acts xxii. G: . iva 
 
 τιμωρηθῶσιν, and xxvi. 11. 
 
 ἄξιον. 
 
 Acts xxvili. 7. ἀναδεξάμενος 
 ἡμᾶς. 
 
 Acts xxl, 27. 
 
 Acts xxvill. 7. φιλοφρόνως 
 
 efevimev, and χ, Ὁ: 18,23; 22: 
 VI, 20; ΧΧῚ LO: 
 
 In 1 Peter iv. 4 and 12 used metaphorically, and the other 
 passage (1 Corinthians xvi. 19) is an addition to the text. 
 
 *XI. 29. διέβησαν τὴν ἐρυθρὰν 
 
 θάλασσαν. 
 
 *XIL. 19. σάλπιγγος ἤχῳ. 
 
 ΧΙ. 16. ἀπέδετο τὰ πρωτο- 
 τόκια. 
 
 Acts xvi. 9. διαβὰς εἰς Μακε- 
 δονίαν, and St. Luke xvi. 26. 
 
 Acts 44° 2: 
 ἦχος, and St. Luke iv. 37. 
 
 ἐκ τοῦ οὐρανοῦ 
 
 Acts vil. 9. τὸν Ιωσὴφ ἀπέ- 
 
 δοντο, and ν. 8. 
 
 The only places where ἀποδίδοσθαι in the middle is used, and = to 
 
 sell. 
 
 Ἰἀναθεωρεῖν, xiii. 73 τελείωσις, Vii. 11; ἐπιστέλλειν, xiii. 22; 
 
 ἐχθές, vill. 8; καίτοι, iv. 3. 
 
Vil OF THE GOSPELS 311 
 
 XI. 30. ἐπὶ ἑπτὰ ἡμέρας. 
 
 ἐφ᾽ ὅσον. St. Matthew ix. 15. 
 
 ἐπὶ τὸ πρωΐ. St. Mark xv. 1. 
 
 ἐφ᾽ ὅσον χρόνον (ἢ. Romans vii. I. ἐφ᾽ ὅσον εἰμί, xi. 13. ἐφ᾽ 
 ὅσον χρόνον (ζῇ, τ Corinthians vii. 39. ἐφ᾽ ὕσον χρόνον νήπιός ἐστιν, 
 Galatians iv. 1. 
 
 2 Peter i. 13, ἐφ᾽ ὅσον εἰμί. 
 
 ἐκλείσθη ἐπὶ ἔτη τρία, St. Luke iv. 25; ἐπὶ τὴν αὔριον, 
 X. 35; ἐπὶ χρόνον, xviii. 4. Acts iii. 1, ἐπὶ τὴν ὥραν τῆς προσευχῆς ; 
 iv. 5, ἐπὶ τὴν αὔριον συναχθῆναι; ΧΙ. 31, ὥφθη ἐπὶ ἡμέρας- 
 πλείους ; xvi. 18, ἐποίει ἐπὶ πολλὰς ἡμέρας ; xvii. 2, ἐπὶ σάββατα 
 τρία διελέγετο ; xviii. 20, ἐπὶ πλείονα χρόνον μεῖναι; xix. 8, ἐπὶ 
 μῆνας τρεῖς διελέγετο ; χῖχ. 10, ἐγένετο ἐπὶ ἔτη δύο; xix. 34, 
 ἐπὶ ὥρας δύο κραζόντων ; xx. 11, ἐφ᾽ ἱκανόν τε ὁμιλήσας ; xxvii. 20, 
 ἐπὶ πλείονας ἡμέρας ; xxviii. 6, ἐπὶ πολύ. 
 
 It is after St. Luke’s manner to express duration of time by ἐπὶ 
 with the accusative. 
 
 *VIIL I. κεφάλαιον, and Acts xxii. 28. 
 
 Iv. 7. δρίζειν. Six times in St. Luke, only once elsewhere. 
 Romans i 4. 
 
 XI. 10. τεχνίτης, and Acts xix. 24, 38. Once elsewhere. 
 Revelation xvili. 22. 
 
 x1I. 18. ψηλαφᾷν. St. Luke xxiv. 39; Acts xvii. 27; and I 
 John i. I. 
 
 XI. 34 and XIII. 11{-13. παρεμβολή. Six times in Acts, once in 
 Revelation xx. 9. 
 
 Ix. 26, ἄς. πάσχειν, with reference to our Lord, is never so used 
 by St. Paul, frequently by St. Luke. Used also by St. Matthew, 
 St. Mark, and St, Peter, but not by St. John. 
 
 (I. 1. λαλεῖν. Alford (in his marginal references) says 
 revelations,” ch. ii. 2, 3; iii. 5; v. 5; xi. 18. See also vil. 14; 
 ix. 19; xii. 24, 25. So also St. Luke i. 45, 70; xxiv. 25. Acts ill. 
 21, 243 vii. 6, 38, 443 Vili. 26; x. 7; xxiii.9. Never in St. Paul.) 
 
 ἀνακάμπτειν, xi. 15. St. Luke x. 6, Acts xviii. 21, and St. 
 Matthew ii. 12 only. 
 
 διαλέγεσθαι, xii. 5. Ten times in Acts, once in St. Matthew, and 
 once in Jude only. 
 
 ἐκζητεῖν. Hebrews xi. 6, St. Luke ii. 50, 51, and 1 Peteri. 10 
 (Acts xv. 17 and Romans iii. 11 being quotations from LXX.). 
 
 of divine 
 
 ςς 
 
912 THE LEADING IDEAS VII 
 
 κυκλοῦν. Hebrews xi. 30, St. Luke xxi. 20, Acts xiv. 20. Once 
 in St. John x. 24, perhaps in Revelation xx. 9. 
 
 περιέρχεσθαι, xi. 37. Acts xix. 13, xxviii. 3, and 1 Timothy 
 ὟΣ 13. 
 
 II 
 
 We proceed to point out resemblances between the Epistle to the 
 Hebrews and the two historical treatises of St. Luke in apparently 
 common studies and pursuits, which supply the colouring-matter that 
 tinges illustrations and forms of expression. The professional man 
 is not completely lost in the historian, or even in the theologian. 
 
 In St. Luke’s admitted writings there are two leading veins, of 
 which one is #edical, the other psychological. 
 
 Α 
 
 Traces of medical preparation and knowledge in the Epistle to the 
 Hebrews. 
 
 It does not require more than a moderate degree of study to 
 make it evident that the contents of the Epistle to the Hebrews 
 accord with the notion that its author (whoever he may have been) 
 must have had a good share of the medical training of his age. 
 
 Delitzsch points out happily that the Epistle contains : 
 
 (a) An anatomical passage (iv. 12, 13). 
 
 (ὁ) A dtetetic passage (v. 12-14). 
 
 (c) A therapeutic passage (xii, 11-13). 
 
 It must be confessed, however, that this great scholar has given a 
 singularly meagre and unsatisfactory list of particulars to fill in the 
 
 programme.» 
 
 τ Of medical phrases he notes only vwOpds (v. I13; vi. 12); 
 βρώματα καὶ πόματα (ix. το, cf. Azpfoc. edit. Littré, i. 622 ; iv. 380). 
 He also observes that ἐπεχείρησαν (St. Luke i. 1. Delitzsch might 
 have added Acts ix. 29; xix. 13) was a favourite word of Greek 
 medical writers. DELITZSCH, Comm. on Ep. to Hebrews, E.T. ii. 
 145. : 
 
VII OF THE GOSPELS 313 
 
 The kindness of the Rev. W. K. Hobart, LL.D., has supplied the 
 writer with the following list of medical words in the Epistle to the 
 Hebrews. It is no small advantage to have had this task performed 
 by the living scholar whé has made the works of the Greek medical 
 school his especial study, and has already carried the comparison 
 between their language and that of St. Luke further than any other 
 critic. 
 
 Hebrews iv. 12, τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, more 
 cutting than every two-edged knife. 
 
 μάχαιρα is employed by Homer (//. xi. 844), μαχαίριον and 
 μαχαιρίς by Hippocrates and Galen for the knives used by surgeons. 
 These knives were of various shapes, two-edged as here, μαχαίριον 
 ἄμφηκες (Galen x. 415 Auhn); μαχαίριον πλατύ and πλατύτερον 
 (Hipp. i. 60, 61); στηθοειδὴς paxaipis (Hipp. ii. 258); μαχαιρὶς 
 ὀξυβελής (Hipp. ii. 259); καμπύλον and εὐθὺ μαχαίριον (Hipp. ii. 
 703); πρόμηκες μαχαίριον (Galen ii. 682); συριγγοτόμον μαχαίριον 
 (Galen x. 415). 
 
 Hebrews iv. 12, καὶ διϊκνούμενος ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος 
 ἁρμῶν τε καὶ μυελῶν καὶ κριτικὸς ἐνθυμήσεων καὶ ἐννοιῶν καρδίας. 
 
 ἁρμῶν (ἁρμὸς, ἣ ἁρμογὴ καὶ συνάφεια, Etymol. ἁρμογαὶ ἁρμοὶ, 
 Glossarium, quoted by Wetstein). 
 
 This seems to be the only place where ἁρμός is applied to the 
 human body, and its precise meaning in this application may be 
 learned from the technical term ἁρμογή. 
 
 Galen defines two kinds of junction of the bones in the human 
 body, as (1) ἄρθρον, articulation ; (2) apuoyh, union of bones without 
 motion. κατὰ δύο τρόπους σύγκειται ἐν ἡμῖν ὀστὰ κατὰ ἄρθρον Kal 
 κατὰ ἁρμογὴν. ἄρθρον ἐστὶν ὀστῶν κατὰ φύσιν κινουμένων συμβολή. 
 ἁρμογή ἐστιν ὀστῶν ἀκινητούντων κατὰ φύσιν συμβολή, Galen xix. 
 
 He again (ii. 734) describes the junction of bones as κατὰ ἄρθρον, 
 articulation, and κατὰ σύμφυσιν, a growing together, so that two 
 bones form one continuous substance. ἔστι δὲ ὁ τρόπος τῆς συνθέσεως 
 αὐτῶν διττὸς κάτὰ γένος, ὃ μὲν ἕτερος κατὰ ἄρθρον ὁ δὲ ἕτερος κατὰ 
 σύμφυσιν---τὺ μὲν οὖν ἄρθρον ἐστὶ σύνταξις ὀστῶν φυσική. ᾿ἡἣ δὲ 
 σύμφυσις ἕνωσις ὀστῶν φυσική. 
 
 Thus ἁρμογή and σύμφυσις were convertible terms for the cohesion 
 —oneness (ἕνωσις) of two bones as opposed to ἄρθρον, articulation. 
 
 The earlier anatomists, as Hippocrates, reckoned many of the bones 
 under ἁρμογὴ or σύμφυσις, which Galen corrects and places under 
 ἄρθρον (Comment. Hipp. de Articulis, xviii. 460). Modern anato- 
 mists place ἁρμογή among some of their subdivisions of articulation, 
 still however retaining the term symphysis, e.g. symphysis of the 
 lower jaw, of the pubis. With respect to the latter, Galen, when 
 giving instruction for the severance of the two bones of which it is 
 composed, advises to endeavour to accurately find the line of union 
 
314. THE LEADING IDEAS , vil 
 
 and then cut along this with a strong and large knife. ἐπειδὴ τὰ τῆς 
 ἥβης ὀστὰ συμπέφυκεν ἀλλήλοις διὰ χόνδρου κατὰ τὸ πρόσω μέρος 
 αὐτῶν ἐξευρεῖν ἀκριβῶς πειρῷ τὴν γραμμὴν THs συμφύσεως, ἐὰν γὰρ 
 κατ᾽ ἐκείνης τέμῃς ἰσχυρᾷ καὶ μεγάλῃ ouiny, ῥαδίως αὐτὰ xwploets 
 ἀλλήλων (Galen 11. 584). 
 
 The meaning of ἅρμοί accordingly is not joints in the sense of 
 articulated joints, but joinings—the union of two bones cohering so 
 closely as apparently to form but one, and thus it is applied to joints 
 in masonry. 
 
 Wetstein quotes from Philo a passage very similar to this. ἵνα 
 ἐννοῇς τὸν θεὸν τέμνοντα, τάς TE τῶν σωμάτων Kal πραγμάτων ἑξῆς 
 ἁπάσας ἡρμόσθαι καὶ ἡνῶσθαι δοκούσας φύσεις, τῷ τομεῖ τῶν συμπάν- 
 των αὐτοῦ λόγῳ. The ἡρμόσθαι καὶ ἡνῶσθαι of Philo is expressed by 
 ἁρμῶν of the text. 
 
 μυελῶν. By the use of the plural the writer would seem to include 
 not merely the marrow of the bones, but also the spinal chord 
 (vwtiaios uvedds) and the brain ; these latter, though acknowledged 
 ἢ be of a different nature from “μυελός, were still so called. Galen 
 
 i. 678, ἐπεὶ δ᾽ ὑπὸ τῶν κατὰ τὴν ῥάχιν ὀστῶν ἘΠ ΈΧΈΣ ΑΙ παραπλή- 
 σιος ὧν κοτὰ τὴν χρόαν μυελῷ, διὰ τοῦτο μυελὸν ὁ ὀνομάς Covow αὐτὸν, 
 ὥσπερ γε καὶ αὐτὸν τὸν ἐγκέφαλον ἔνιοι προσηγόρευσαν ὡσαύτως“. 
 
 Galen i. 600, οὐ μὴν ὁμοιογενὴς 6 Kad’ ἕκαστον ὀστοῦν μυελὺς 
 ἐγκεφάλῳ τε καὶ νωτιαίῳ. ἀλλ᾽ ἐγκέφαλος μὲν καὶ νωτιαῖος ἐκ 
 ταὐτοῦ yévous: οἱ δ᾽ ἄλλοι ξύμπαντες μυελοὶ φύσεως ἑτέρας εἰσί. 
 
 κριτικός is used as well as κρίσιμος to denote a sign, or a time for 
 judging of disease. κριτικὸν σημεῖον---κριτικὸς καιρός. Galen ix. 
 806, 807, 808, 809, 810, 811, 826, 828, ἄς. ; “7122. 11. 86, ἱδρῶτες 
 κριτικοί. 
 
 [It may be worth mentioning that μερισμὸς seems to have been 
 used in philosophic language to denote parts of the ψυχή. Galen 
 (v. 444) quotes Chrysippus as maintaining ἔστι δὲ τῆς ψυχῆς μέρη, 
 δι’ ὧν ὁ ἐν αὐτῇ λόγος συνέστηκε, Kal ἣ ἐν αὐτοῦ διάθεσις, καὶ ἔστι 
 καλὴ ἢ αἰσχρὰ ψυχὴ κατὰ τὸ ἡγεμονικὸν μόριον ἔχον οὕτως ἢ οὕτως 
 κατὰ τοὺς οἰκείους μερισμούς, and replies ποίους μερισμοὺς ὦ 
 Χρύσιππε, &c. 
 
 Hebrews ii. 1. παραῤῥεῖν is used by Galen for liquids passing the 
 proper channel, in the act of swallowing, and getting into a wrong 
 one, ¢.g. διὰ τοῦτο κἂν ἄρτου τι μόριον σμικρὸν ἤ τινος ἄλλου τῶν 
 ἐδεσμάτων ἀκόντων ἡμῶν παραδράμῃ TOT εἰς τὸν τοῦ πνεύματος πόρον, 
 ἀναγκαζόμεθα βήττειν, κἄν πινόντων ἡμῶν ἀθρόον τι παραῤῥυῇ τοῦ 
 πόματος ὁμοίως ἐρεθίζετο καὶ βῆχα προσκαλεῖται. Galen ix. 502. 
 See also iil. 590; v. 719; xil. 899. Similarly of blood and other 
 secretions, lil. 491 5 11. 95 ; ΧΙ], 2825 ix. 614. 
 
 ἘΠῚ I. byxKos is used by the medical writers for an enlargement 
 of the body or some part of it, e.g. of a tumour, Aretzeus 107, 110, 
 127; of tendons, Galen 111. 73, 74; of the bones, 158; of inflamma- 
 tion, xii. 681; of the bulk of the body and corpulence, 11]. 188, 
 197; 397, 431, 516, 532, 865, &c. Galen mentions this ὄγκος τοῦ 
 σώματος in connection with athletes and the foot-race. kal yap 
 
VII OF THE GOSPELS. 315 
 
 δρόμοι ταχεῖς Kal γυμνάσια τοιαῦτα Kal σαρκῶν ὕγκον καθαιρεῖ καὶ 
 χυμῶν πλῆθος κενοῖ, xvii. (2)11. τῆς δὲ τῶν ἀθλητῶν εὐεξίας οὐ 
 μικρὸν τοῦτό ἐστιν ἔγκλημα τὸ περιβάλλεσθαι πειρᾶσθαι μέγεθος 
 ὄγκου κατὰ τὸ σῶμα καὶ δηλονότι καὶ πλῆθος χυμῶν, χν]]. (2) 363. 
 
 Hebrews xi. 11, εἰς καταβολὴν σπέρματος. This phrase is used 
 in the same way by Galen, e.g. xvii. B. 653 Kata’ τὸν αὐτὸν δὴ 
 τρόπον καὶ τὰ κνυούμενα ἐν μὲν τῷ πρώτῳ χρόνῳ τῆς καταβολῆς τοῦ 
 σπέρματος. See also iv. 516 De Sem. τὸ τοῦ ἄῤῥενος σπέρμα τὸ 
 καταβαλλόμενον εἰς τὰς μήτρας τοῦ θήλεος, and iv. 168, xv. 74, 
 xix. 165. 
 
 Hebrews v. 11, vi. 12, νωθρός is much used by Hippocrates, 
 e.g. σφυγμοῖσι νωθροῖσι, 1. 252. See i. 172, 174, 256, 263, 326, 
 345, ἄς. ; he also uses νωθρότης, 159, 162, 166, ἅς. ; νωθρίη 179; 
 νωθρώδης 236; νωθρεύεσθαι 241. 
 
 Hebrews xii. 12. The writer quoting Isaiah xxxv. 3, uses the 
 word ἀνορθοῦν, which is not in the passage in the LXX. Similarly 
 St. Luke (Acts xv. 16), when quoting Amos ix. II, uses ἀνορθοῦν, 
 which is not in LXX. St. Luke uses it again (St. Luke xiii. 13) 
 in relating the miracle wrought on the woman who had a spirit of 
 infirmity ; to describe ‘‘her being made straight,” ἀνορθοῦν and 
 ὀρθοῦν are employed by medical writers for ‘‘to straighten, put into 
 natural position abnormal or dislocated parts of the body.” 
 
 Other words peculiar to St. Luke and the Epistle to the Hebrews, 
 which were much employed by the medical writers, are ἀπαλλάσσειν, 
 Hebrews ii. 15, St. Luke xii. 58, Acts xix. 12, or ἐνοχλεῖν, Hebrews 
 ΧΙ 15, St. Luke vi. 18. 
 
 παραλύεσθαι, Hebrews xii. 12, St. Luke iii. 18, v. 24, Acts 
 Vili. 7, ix. 33; tapotvouds, Hebrews x. 24, Acts xv. 39. 
 
 B 
 
 The medical evangelist was also a fsychologist. The author of 
 
 the Epistle to the Hebrews has also the same characteristic. 
 
 (a) 
 
 As regards human thought and character, the whole subjective 
 domain. 
 
 E.g., the power of the word in grasping the whole of human 
 nature. (Hebrews iv. 2 = personal apprehension of it ; ψυχῆς καὶ 
 πνεύματος... ἐνθυμήσεων καὶ ἐννοιῶν καρδίας (ver. 12); psychology 
 of the spiritual and of a fallen! condition (vi. 4, 5, 6) ; long series of 
 
 1 A constant subject of thought to S¢. Luke. Acts v. I-11; viii. 
 18-24. 
 
316 THE LEADING IDEAS VII 
 
 psychological sketches, Hebrews xi. (Esau in xii. 16, 17); the 
 remarkable ὑπὸ τῶν ἁμαρτωλῶν eis ἑαυτούς 1 (Hebrews xii. 4). 
 
 As regards the character and mission of our Lord. 
 
 The Epistle to the Hebrews enlarges on another line. Luke ii. 52. 
 The peculiar temptation of suffering and sorrow (recognized by Jesus 
 Himself, St. Luke xxii. 28, ἐν τοῖς πειρασμοῖς pov; πεπειραμένον, 
 cf. Acts xx. 19, Hebrews iv. 15) ; issuing in increased experimental 
 knowledge (ἔμαθεν ap’ ὧν ἔπαθεν, ver. 8.); the exquisite balance 
 and adjustment of character (μετριοπαθήῆς, Hebrews v. 2); the 
 pathos of the third evangelist, in his Gospel the weeping painter 
 (St. Luke xxii. 40-46), in his Epistle the weeping theologian. 
 (Hebrews v. 9.) Truly is the pathetic Christ (ei παθητὸς 6 X., Acts 
 Xxvi. 23) the same in the Gospel and Acts as in Hebrews ; He of 
 whom suffering is so often predicated (St. Luke ix. 22; xvii. 25 ; 
 ΧΙ 15 5 xxiv. 26; Acts i. 3; iii, 18; xvii. 3; Hebrews ii. 18; 
 Vy Os ΙΧ 20): xi. 12). 
 
 Once more a conception, absolutely zse¢gue in the New Testament, 
 of the function of suffering in ferfecting our High Priest is given to 
 us by Himself in the third Gospel only. [τῇ τρίτῃ τελειοῦμαι. St. 
 Luke xiii. 32.] As applied to »zax—his works, his times, his ways, 
 his qualities—to God’s work, decrees, word, it is common enough 
 (¢.g., St. John iv. 34; Philippians iii. 12; St. James ii. 22; 
 1 St. John ii. 8) ; but as applied to Christ Himself and His char- 
 acter ever, except St. Luke xiii. 33 and Hebrews ii. 10; v. 9. ; 
 vil. 28). In these passages it means not supply and correction 
 (which underlies καταρτίσαι, Hebrews xiii. 21), but to make con- 
 summate according to its nature ; to fill in with its appointed career ; 
 to ennoble to the utmost. (Cf. Hebrews ii. 10, cf ‘without 
 suffering is no man ennobled.” ROTHE, Stelle Stunden. ) 
 
 111. 
 
 We briefly advert to resemblances in Christological conceptions 
 
 and general views of Christian and ecclesiastical life. 
 
 1 No doubt based on Numbers xvi. 38, but involving a profound 
 view of human nature. 
 
VII OF THE GOSPELS 317 
 
 A 
 Christological Conceptions. 
 
 It has been observed by one of the most earnest and capable of 
 all modern students of the New Testament that there are two great 
 words perpetually recurring in the Acts, κύριος and οὐρανός.} 
 
 These words do not occur in the Epistle to the Hebrews with at 
 all the same frequency. But their importance is not to be measured 
 by the childish test of counting numbers, but by their emphasis and 
 vitality. 
 
 The story of St. Luke’s Gospel hastens on to the Ascension 3 
 ἐν τῷ συμπληροῦσθαι τὰς ἡμέρας THs ἀναλήμψεως αὑτοῦ (St. Luke ix. 
 51.) The Ascension closes the first narrative of the third evangelist, 
 and begins the second. Jesus ascended, Jesus in heaven, is the 
 leading Christological conception of the Epistle to the Hebrews. 
 (ἀρχιερέα μέγαν διεληλυθότα τ. οὐρανοὺς, ‘‘passed through the 
 heavens.” Hebrews iv. 4. Cf vii. 26; ix. 24.) Jesus as our 
 
 } BisHop WorDsworTH. J/ntroduction to Acts, pp. 4, 5. 
 * “The Ascension, the pinnacle of St. Luke’s Gospel history, is at 
 the same time the point of departure for the history of the Acts. 
 On one side we go τῷ to this summit ; on the other we go down from 
 it. Hence the two narratives of this fact. In truth it belongs to 
 both writings—to one as its crown, to the other as its base. The 
 Ascension is the link which connects the two phases of the divine 
 works—that in which Jesus raises Himself from the cradle to the 
 Throne ; that in which, from the height of His Throne, He acts 
 upon humanity, creating, sustaining, extending His Church. The 
 Ascension makes an integral part of both one and other.” (Com- 
 ment. sur 1 E-vangile 5, Lue, Godet. Tom. ii. pp. 476, 477.) These 
 sentences, written by one who at the time was not thinking of our 
 Epistle, well bring out the unity of the entire Lucanian group. (a) 
 The Gospel /eads up to the fact of the Ascension. (4) The Acts 
 leads down to its htstorical effect. (c) The Epistle to Hebrews leads 
 up again to its theology. 
 
318 THE LEA DINGADQEAS VII 
 
 Divine Lord completes the Christological conception. (Note the 
 order of the words in the glorious benediction: τὸν Κύριον ἡμῶν 
 ᾿Ιησοῦν = ‘Our Lord—Jesus.” Hebrews xiii. 21.)1 
 
 B 
 Ecclesiastical and Christian Life. 
 
 1. Christians in the Epistle to the Hebrews and in St. Luke’s 
 writings are ἁγιαζόμενοι. The ἁγιαζ. are those who, by continuing 
 acts of faith, are making the work of Christ individually their own. 
 Cf. Hebrews ii. 11 5.x. 10-14 with Acts xx. 32; xxvi. 18. 
 
 2. The theological treatise points back to the ecclesiastical history.? 
 It would render the actual Church-life complete by Confirmation as 
 the consummation of Baptism. The actual Church-life began with 
 this. (Acts viii. 14-17; xix. 2.) The ideal Church-life must never 
 part with it. (Hebrews vi. 2.) The Eucharist is in the one as in 
 the other; dim and veiled at first in the Epistle, more openly 
 at thesclose,, (Acts a1. 5. Ὁ; xx. 7. “Hebrews vi, 55 Ὁ 22, 256 
 xill. 10.) 
 
 3. We have seen that the writer of the third Gospel and of the 
 Acts is angel-haunted. So is the writer of the Epistle to the 
 Hebrews. In chapters i. ii. we have the angelology of the Psalms ; 
 while (like St. Paul in his Epistle to the Colossians) ‘‘he keeps the 
 angels in their place.” (i. 4, 13, 14.) He notices that ‘‘the law was 
 spoken by angels.”’ (Hebrews ii. 2.) The glory of the company into 
 which we are brought is enhanced by the full frequence, the great 
 assembly of the nation of the angels. (μυριάσιν ἀγγέλων πανηγύρει 
 
 1 Let the young student read again and again those few pages 
 which no man but the Bishop of Durham could have written. Zhe 
 Divine Names in the Epistle. Epistle to the Hebrews. WWESTCOTT. 
 Pp. 33-35: 
 
 2 In a different way Hebrews x. 32, 34 may well represent in a 
 summary form Acts iv. 3; iv. 18; v, 185 vill. 1; xi,.193 xii, sqq.; 
 xxl. 27, 
 
VII OF THE GOSPELS 319 
 
 = ‘‘myriads, a πανηγύρις of angels.” Hebrews xii. 22, 23.) The 
 expressive hints of St. Luke (xv. 5-10; xvi. 22) are crowned by the 
 fuller information which shows us the hierarchy of angelic spirits 
 doing service for us.1 (Cf. also Hebrews xiii. 2.) 
 
 4. The high endowment of a sense of beauty is evidently the 
 heritage of the writer of the Epistle to the Hebrews as of the author 
 of the Gospel. His are vivid and expressive images (iv. 2 ; vi. 7-19, 
 the anchor, a word so natural for a storm-beaten evangelist) ; 
 the ‘‘bidding the sunbright scenes at distance hail” (πόρρωθεν... 
 ἀσπασάμενοι, xi. 13); the cloud, the amphitheatre, the little discipline 
 of every child’s life (xii. 1, 8, 9, 5, 12); sometimes a whole beau- 
 tiful and tender picture in a single touch: e.g. the ὁδὸς ζῶσα (x. 20). 
 Our ‘‘way” is not a /feless pavement trodden by the foot of a 
 single priest at long intervals; but a way ‘‘living,” because one 
 with the living Person of Christ. 
 
 In his higher passages we find the equipoise of intellect and 
 emotion : an enthusiasm beyond artificial rhetoric, which never loses 
 itself in the sunlit mists of poetry, nor evaporates in sounding 
 words,” 
 
 On the whole, then, we think that the case may fairly be presented 
 as follows :— 
 
 (i.) There is quite a flight of words, expressions, and constructions 
 in the Epistle to the Hebrews, commonly (not seldom exclusively) 
 used by St. Luke. After all deductions for a common source in 
 the LXX., or in the current Greek of the Church and of society in 
 
 1 Has the hint of the ‘Aree orders or aspects of the earthly ministry 
 being transfigured and ennobled in the angels ever been noticed ? 
 λειτουργικὰ πνεύματα eis διακονίαν ἀποστελλόμενα eis διακονίαν, K.7.A. 
 (Hebrews i. 14)—priesthood, diaconate, apostolate. Perhaps this 
 may be taken to modify some words of Bishop Westcott. Zfist/e to 
 Hebrews. P. 384. (‘*No one of the words which have come to 
 represent the main ideas of Church government is used in it with 
 its limited technical sense.”’) 
 
 2 Study Hebrews xii. 22, 25. In xiii. 20, 21, a careful analysis 
 will show at least ¢ez great dogmatic or spiritual conceptions in 
 what to a superficial reader may seem but a burst of pious enthusiasm, 
 
320 THE LEADING IDEAS VII 
 
 that age, the coincidence is, to say the least, remarkable. (ii.) There 
 are in the Epistle to the Hebrews unusual traces of the results of a 
 medical training, and of psychological power, whether in analysis of 
 modes of thought and feeling, or in de/ineations of character. ‘These 
 indications also point in the direction of St. Luke. (11.) To this 
 we may add—(A) Common Christological conceptions, notably of 
 the ascended Christ in heaver. (B) Common notes of ecclesiastical 
 and spiritual life. (1) The Christian life one of continuing sancti- 
 fication. (2) A life characterized by Confirmation as the comple- 
 ment of Baptism, and by participation in the Holy Eucharist. 
 (3) One in which the angels have a part, and to which (in the 
 entirest subordination as of the finite to the Infinite, of the created 
 to the Uncreated) they afford certain gleams of help and beauty. 
 
 To us it seems that, while no demonstration is attainable, the 
 advance of critical study points to some modification of the view 
 advanced by Clement of Alexandria and Origen. 
 
 1 It may be well to advert to some hints modestly thrown out by 
 Delitzsch. (a) The ancient canonical position of the Epistle to the 
 Hebrews is immediately after the Epistle to Philemon. By this 
 arrangement, the very last words before the benediction in Philemon 
 are Μάρκος, ᾿Αρίσταρχος, Anuas, Λουκᾶ 5, of συνεργοί μου (ver. 24). 
 This immediate /oca/ juxtaposition of Zwke with the Epistle to the 
 Hebrews may have been intended to hint at a more vital, and not 
 merely fortuitous, connection between the evangelist and the Epistle. 
 (ὁ) The alliteration of the opening words of the Epistle [IOATMEPQS 
 καὶ ΠΟΛΥΤΡΟΠΩΣ] to the name of the Apostle who exercised some 
 remarkable function in regard to it [Παῦλος] seems to Delitzsch to 
 be much more than accidental. No doubt the practice of ‘‘ buried 
 names ”’ was in use at the time. [If this idea is to be adopted, are 
 the AY in the two words without a hint of a secondname?] (c) The 
 Epistle to the Hebrews points at some special connection of the 
 writer with 7zmothy. (Hebrews xiii. 23.) Now in the Acts of the © 
 Apostles, the first use of the first person plural, whereby St. Luke 
 associates himself personally with the narrative, occurs in Acts xvi. 
 το. [εὐθέως ἐζητήσαμεν... συμβιβάζοντες ὅτι προσκέκληται ἡμᾶς Ok. | 
 But this passage is immediately preceded by the history of Timothy’s 
 first connection with St. Paul. [ἰδοὺ μαθητής tis ἦν ἐκεῖ ὀνόματι 
 
VII OF THE GOSPELS 321 
 
 ADDITIONAL NOTE B (p. 146). 
 
 Cardinal Newman's delineation of the effect of a first reading of 
 St. Luke's Gospel upon ἃ Greek mind. 
 
 THE beauty of St. Luke’s Gospel, and its peculiar significance for 
 a Greek mind, has been exhibited with singular grace and tenderness 
 by Cardinal Newman. The Gospel which Czecilius hands to the 
 Greek girl, Callista, is the Gospel of St. Luke. 
 
 ΓΙ She recurred to the parchment and to the Bishop’s words, ‘ here 
 you will see Who it is that we love,’ or words to that effect. She 
 opened it at length and read. It was the writing of a provincial 
 Greek ; elegant, however, and marked with that simplicity which 
 was to her taste the elementary idea of a classic author. It was 
 addressed to one Theophilus, and professed to be a carefully digested 
 and verified account of events which had already been attempted by 
 others. She read a few paragraphs, and became interested, and in 
 no long time she was absorbed in the volume. When she had once 
 taken it up, she did not lay it down. It opened a view of a new 
 state and community of things, which only seemed too beautiful to 
 be possible. But not into a new state of things alone, but into the 
 presence of One who was simply distinct and removed from anything 
 that she had, in her most imaginative moments, ever depicted to her 
 mind as ideal perfection. Here was that to which her intellect 
 tended, though that intellect could not frame it. It could approve 
 and acknowledge when set before it what it could not originate. 
 Here was He who spoke to her in her conscience ; whose voice she 
 heard, whose Person she was seeking for. That Image sank deep 
 into her—she felt it to be a reality. She said to herself, ‘ This is no 
 
 Τιμόθεος κιτιλ. Acts xvi. I-3.] We naturally infer some special 
 tie between Timothy and St. Luke; and thus yet another link is 
 supplied in the long chain of coincidences which lead us up to the 
 Lucanian authorship of the Epistle to the Hebrews. 
 
322 THE LEADING IDEAS Vil 
 
 poet’s dream ; it is the delineation of a real individual. There is 
 too much truth, and nature, and life, and exactness about it, to be 
 anything else.’ Yet she shrank from it; it made her feel her own 
 difference from it, and a feeling of humiliation came upon her mind, 
 such as she never had before. She began to despise herself more 
 thoroughly : yet she recollected various passages in the history which 
 reassured her amid her self-abasement, especially that of His ten- 
 derness and love for the poor girl at the feast, who would anoint - 
 His feet ; and the full tears stood in her eyes, and she fancied she 
 was that sinful child, and that He did not repel her. . . . This 
 volume taught . . that ever-present happiness and greatness lie in 
 relinquishing what at first sight seemed to promise them; that the 
 way to power is weakness, the way to success failure, the way to 
 wisdom foolishness, the way to glory dishonour. She saw that there 
 was a higher beauty than that which the order of the natural world 
 revealed, and a deeper peace and calm than that which the exercise, 
 whether of the intellect or of the purest human affection, can supply. 
 She now began to understand that strange, unearthly composure 
 which had struck her in Chione, Agellius, and Ceecilius. Life and 
 death, action and suffering, fortunes and abilities, all had now a new 
 meaning and application. As the skies speak differently to the 
 philosopher and to the peasant, as a book of poems to the imagina- 
 tive and the cold and narrow intellect, so now she saw her being, 
 her history, her present condition, her future, in a new light, which 
 no one else could share with her. But the ruling sovereign thought 
 of the whole was He who exemplified all this wonderful history in 
 Himself.” 
 
 ‘¢She slept sound; she dreamed—she thought she was no 
 longer in Africa, but in her own Greece, more sunny and bright 
 than before ; but the inhabitants were gone. Its majestic moun- 
 tains, its rich plains, its expanse of waters, all silent ; no one to 
 converse with, no one to sympathise with. And, as she wandered 
 on and wondered, suddenly its face changed, and its colours were 
 illuminated tenfold by a heavenly glory, and each hue upon the 
 scene was of a beauty she had never known, and seemed strangely 
 to affect all her senses at once, being fragrance and music, as well as 
 
vil OF THE GOSPELS 323 
 
 light. And there came out of the grottos and glens and woods, and 
 out of the seas, myriads of bright images, whose forms she could not 
 discern ; and these came all around her, and became a sort of scene 
 or landscape, which she could not have described in words, as if it 
 were a world of spirits, not of matter. And, as she gazed, she 
 thought she saw before her, only glorified, her who had been a slave, 
 now arrayed more brilliantly than an oriental queen. . . . As she 
 looked more earnestly the face changed. . . . It had an innocence 
 in its look, and also a tenderness, which bespoke both Maid and 
 LT ὦ Ὁ And when she had come close to the gracious figure, 
 there was a fresh change. The face, the features were the same ; 
 but the light of Divinity now seemed to beam through them, and 
 the hair parted, and hung down long on each side of the forehead ; 
 and here was a crown of another fashion from the Lady’s round 
 about it, made of what looked like thorns. And the palms of the 
 hands were spread out as if towards her, and there were marks of 
 nails in them. And the vestments had fallen, and there was a deep 
 opening in the side. And as she stood entranced before Him, and 
 motionless, she felt a consciousness that her own palms were pierced 
 like His, and her feet also. And she looked round and saw the 
 likeness of His face and of His wounds upon all that company. 
 And now they were suddenly moving on, and bearing something, or 
 some one, heavenwards ; and they, too, began to sing, and their 
 words seemed to be, ‘ Rejoice with Me, for I have found My 
 sheep.’ They went up through an avenue, or long grotto, with 
 torches of diamonds, and amethysts and sapphires, which lit up its 
 spaces, and made’them sparkle. And she tried to look, but could 
 not discover what they were carrying, till she heard a very piercing 
 ery which awoke her.” —Callista: a Sketch of the Third Century. 
 By John Henry Newman. Pp. 202-285, 287-310, 312. These 
 passages seem to us to convey, with subtle tact and beauty, precisely 
 the impression which a cultivated Greek mind—first brought in 
 contact with St. Luke’s Gospel, and with few other opportunities of 
 jearning about Christ—might be supposed to form, under the guid- 
 ance of the Holy Spirit. The appearance of the Blessed Virgin 
 {whatever may have lain behind in the gifted author’s own mind) i> 
 
 Υ2 
 
494 THE LEADING IDEAS OF THE GOSPELS. Vi 
 
 kept within limits ; and is certainly more in accordance with the 
 guidance of St. Luke than of the modern Collyridians of France 
 and Italy. The exquisite close of the passage leads the soul from 
 
 Mary to Jesus. ! 
 
 1 The restless development of modern Roman Mariolatry is well 
 illustrated in the following passage by a justly celebrated French 
 novelist :—‘ She raised her eyes to the image of the Blessed Virgin 
 and hardly knew it. The shape that stood formerly in the same spot 
 on the same pedestal held a child in her arms. It had been replaced 
 by another—of one who seemed to forget that she had conceived in 
 her womb, and given a God to man. Crowned with stars, clothed 
 with an azure mantle and a white robe embroidered in gold, this 
 shape seemed set upon displaying her own proper distinct divinity to 
 the universe.’— ‘Noirs et Rouges.’ Victor Cherbuliez. Revue 
 des Deux Mondes. (Tom. xlii. 768, Par. III. chap. xv.) 
 
INDEX 
 
 ANGELS, 134 
 
 Aquinas, St. Thomas, quoted, 
 234 
 
 Art, sacred, 130 
 
 Ascension, the, 132 
 
 Augustine, St., quoted, 65 
 
 b. 
 
 Baptist, John, the character of 
 in St. John, 216 
 Beauty, 127 
 in religious worship, 143 
 Bossuet, quoted, 259 (note 2) 
 Broglie (M. de), quoted, 191 
 
 C. 
 
 CHRIST, beauty of, 129 
 life of, 6 
 personal appearance of, 141 
 human knowledge of, 233, 
 
 296-298 
 
 bodily suffering of, 267 
 Humanity of, 270 
 High Priest and King, 30 
 the Strong Son of God, 63 
 as a worker, 71 
 
 Christ—cou/inued, 
 discourses of in St. John, 
 193 
 language of in St. John, 195 
 199 
 wrote nothing, 208 
 Cleopas, 88 (note 2) 
 Common element in the Gospels, 
 Communism (so-called) of St. 
 Luke, 174 
 Covetousness, 171 
 Copleston (Bishop), 189 
 Creatures, the four in Ezekiel, 
 Modern view of, 14 
 Rabbinical interpretation of, 
 13 
 Cross, inscription on, 27 
 
 D. 
 DEMONIACAL possession, 105, 
 124 
 Didon (Pere) quoted, 151 
 Dreams, in St. Matthew's Gos- 
 pel, 50 
 E. 
 
 EPIPHANY, historical character 
 of the narrative of, 48 
 
328 
 
 Epistles, events recorded in the 
 Gospels assumed in, 36 
 
 Eucharist, institution of, 96 
 (note 2) 
 
 Evangelium Marcionis, 122 
 
 Ewald on the Gospel of St. Mark, 
 68 (note 5) 
 
 Ezekiel, quoted, 1, 12 
 
 F, 
 FORMALISM of the Pharisees 
 condemned in St. 
 
 Matthew, 
 1: : 
 
 (δ. 
 
 GOSPEL, definition of a, I 
 universality of the, 5 
 Gospels, style of, 18 
 dates of, 34 
 to whom addressed, 279 
 informal memoirs, 287 
 human element in, 288 
 
 ΕἸῚ 
 
 HEBREWS, Epistle to the, traces 
 of St. Luke in, 8 (note 1), 
 299-320 
 
 medical language of, 312 
 psychology of, 315 
 
 Ie 
 
 IGNATIUS, quoted, 19, 118 
 Incarnation, the, 10, 182 
 beauty of, 157 
 reality of, 149 
 universality of, 155 
 Inspiration, 293 
 
 J. 
 
 JERUSALEM, prophecy of the fall 
 Ὁ ὉΠ 
 
 INDEX 
 
 John (St.) his delineation of cha- 
 
 TACtet 2 ial 
 
 Gospel of, 
 
 Leading Idea of 183, 187, 
 230 
 
 Miracles recorded in, 
 188 
 
 style of 199 
 
 Epistles of, comparison be- 
 tween their style and the 
 
 Gospels, 195 
 
 187, 
 
 L, 
 
 LANGE, quoted, 235 
 
 Latin words in St. Mark, 62 
 Laud, character of in Heylin, 16 
 Logos, the, 195 
 
 Luke, St., probably native of 
 
 Antioch, 85 
 
 association of with our Lord, 
 86 
 
 a physician, 102 
 
 gospel of, Leading Ideas of, 
 
 89 
 
 miracles peculiar to, 104 
 (note 1) 
 
 historical accuracy of, 154 
 (note I) 
 
 M. 
 
 MARK, StT., Gospel of : 
 
 Leading Ideas of, 60 
 
 style of, 51 
 
 object of, 62 
 
 vividness of detail in, 52 
 
 personal traits of our Lord 
 in, 55 
 
 consistency of detail in, 57 
 
 sayings of Christ peculiar 
 to, 66 
 
 incidents peculiar to, 69 
 
 relation of to St. Matthew, 
 
 75 
 lessons to be derived from, 
 
 77 
 
INDEX 
 
 Matthew, St., Gospel of, 
 Leading Ideas of, 21 
 authorship of, 41 
 first miracle recorded in, 26 
 the gospel of consummated 
 
 prophecy, 6, 24 
 compared to Epistle to the 
 Hebrews, 23 
 Miracles, Greek equivalents for, 
 36 (note 4), 226 (note 2) 
 Missions, 99 
 
 N. 
 
 NAZARENE, 24 (note 4) 
 Newman (Cardinal), 293, 321 
 
 O. 
 OLD TESTAMENT, criticism of, 
 47 - ᾿ 
 a pracparatio evangelica, 
 275 
 
 . 
 
 PARABLES, 192 
 compressed i in St. John, 194 
 Passion, narrative of, 
 in St. Matthew, 236 
 in St. Mark, 243 
 in St. Luke, 254 
 in St. John, 261 
 Pastor Fastorum quoted, 137 
 Peter (St.) call of, 284 
 his draft of the Gospel his- 
 tory, 4 
 Petrine traces in St. Mark, 57 
 Poverty, 139, 167 
 Hebrew equivalents for, 179 
 Prayer, prominence given to in 
 St. Luke, 98, 116 
 Procula, 237 
 Psychology 
 126 
 
 of St. Luke, 106, 
 
 ω 
 [ὠ 
 \o 
 
 RENAN (M.), 179 
 on the miracles of our Lord, 
 
 123 
 Réville (M.), quoted 42, 44 
 Riches, use of, 173 
 Roman element, St. Mark’s 
 Gospel addressed to, 62 
 Roman religion, practical char- 
 acter of, 63 
 Ruler, the rich young, 165 
 
 SACRAMENTS, institution of, 
 omitted in St. John, 203 
 Schenkel on the al of 
 St. Matthew, 
 on the record of Christ's last 
 entry into Jerusalem, 56 
 on the miracles of our Lord, 
 123 
 Scherer (M.), spiritual history of, 
 144 
 Silence of Jesus, 118 
 Socrates, in Plato and in Xeno- 
 phon, 16 
 
 _y 
 TITLE, THE, on the Cross, 278 
 Tiibingen view of the authorship 
 of St. Mark, 73 
 U. 
 UNIVERSALITY OF THE GOSPEL, 
 92 
 V. 
 
 VIRGIN, THE BLESSED, 112, 264 
 
5990 INDEX 
 
 W. Word, The, 184 
 Words from the Cross : 
 WATER, 205 as recorded in St. Matthew, 
 ‘‘ We” sections in the Acts, 84 248 
 (note 1) in St. Mark, 248 
 Wealth, dangers of, 168 in St, Luke, 255 
 Witness to Christ, 221 in St. John, 264 
 
 Women as depicted by St. Luke Wordsworth, quoted, 283 
 112 
 
Hs quadrigis deportatur 
 Mundo Deus, sublimatur 
 Istis arca vectibus ; 
 Paradisi haec fluenta 
 Nova pluunt sacramenta 
 
 Quae irrorant gentibus. 
 
 Non est domus ruitura 
 Hac subnixa quadratura, 
 Haec est domus Domini : 
 Gloriemur in hac domo, 
 Qua beaté vivit homo 
 Deo junctus homini. 
 
 Amen. 
 
 ADAM DE 5. Vict. ‘ De SS. Evangelists” ct. 
 
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 4 
 
September 1896 
 
 A Catalogue 
 
 of 
 
 Theological Works 
 
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 Bedford Street, Strand, London 
 
CONTE NES 
 
 PAGE 
 
 THE BIBLE— 
 History of the Bible. : ° - δ ε Ι 
 Biblical History . - : : : : ° I 
 The Old Testament ‘ . : : Ἵ ; 2 
 The New Testament . - 3 4 : ὃ 4 
 HISTORY OF THE CHRISTIAN CHURCH ; : : 14 
 THE CHURCH OF ENGLAND : : ; * : 12 
 DEVOTIONAL BOOKS . - : . : :- : 14 
 THE FATHERS . - P : ἃ ᾿ F : 16 
 HYMNOLOGY 2 : : : : : : : LZ 
 
 SERMONS, LECTURES, ADDRESSES, AND THEOLOGICAL 
 ESSAYS : : : : : : ἷ 17 
 
September 1896. 
 
 MACMILLAN AND CO.’S 
 ‘THEOLOGICAL CATALOGUE 
 
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2 MACMILLAN AND CO.’S 
 
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 occupied with such studies.” 
 
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 BOOKMA N.—* As a summary of the main results of recent investigation, and asa 
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 message, it is worth the attention of all Bible students.” 
 
 WESTMINSTER REVIEW.—‘ An important contribution to the new school of 
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 SCOTTISH GUARDIAN.— We heartily commend this learned volume to every 
 teacher and preacher who wishes to study the life, times, and works of the Old Testament 
 prophets.” 
 
THEOLOGICAL CATALOGUE 3 
 
 The Old Testament— continued. 
 
 THE PATRIARCHS AND LAWGIVERS OF THE OLD 
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 THE PROPHETS AND KINGS OF THE OLD TESTAMENT. 
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 EXPOSITORY TIMES.— He rightly claims that his book possesses that most 
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 GUARDIAN.—“A valuable contribution to an important and perplexing question. 
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 THE EARLY NARRATIVES OF GENESIS. By Rev. Prof. H. E. 
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 TIMES.— This book will be found by students to be a very useful supplement and 
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 AN HISTORICO-CRITICAL INQUIRY INTO THE ORIGIN 
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 e have given but imperfect illustrations of the new beauty and light which the trans- 
 
4 MACMILLAN AND CO.’S 
 
 The Psalms—continued. 
 
 lators pour upon the most perfect devotional poetry of any day or nation, and which they 
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 INTRODUCTION TO THE STUDY AND USE OF THE 
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 THE NEW TESTAMENT 
 
 APOCRYPHAL GOSPEL OF PETER. The Greek Text of the 
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 THE AKHMIM FRAGMENT OF THE APOCRYPHAL 
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 GLASGOW HERALD.—“ Dr. Swete’s commentary is as lucid as it is interesting 
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 SCOTSMAN.—“ Professor Swete’s edition ‘of the fragment is the most thorough- 
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 edition will always rank in the eyes of English scholars as the principal edition.” 
 
THEOLOGICAL CATALOGUE 5 
 
 The New Testament—continuea. 
 
 THE NEW TESTAMENT. Essay on the Right Estimation of MS. 
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 THE SOTERIOLOGY OF THE NEW TESTAMENT. By W. 
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 THE MESSAGES OF THE BOOKS. Being Discourses and 
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 THE SYNOPTIC PROBLEM FOR ENGLISH READERS. By 
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 book deserve all praise. In many respects it is admirably fitted to introduce English 
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 a piece of work carefully done, and will furnish those students of the Synoptic Problem 
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 ON A FRESH REVISION OF THE ENGLISH NEW TESTA- 
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 DISSERTATIONS ON THE APOSTOLIC AGE. By Bishop 
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 THE UNITY OF THE NEW TESTAMENT. By F. D. MAURICE, 
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6 MACMILLAN AND CO.’S 
 
 THE GOSPELS— 
 
 THE SYRO-LATIN TEXT OF THE GOSPELS. By the Rev. 
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 Dr. Chase, in his preface, thus explains the object of his book: ‘‘ The 
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 dealt with the Bezan text of that Book. Several critics, whose opinion I 
 respect, urged against my conclusions the not unnatural objection, which I 
 had fully anticipated in the preface, that I could produce no direct evidence 
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 CAMBRIDGE REVIEW.—“ The wonderful force and freshness which we find on 
 
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 years of reverent thought, now brought to light in the clearest, most telling way. 
 The book will hardly go unchallenged by the different schools of thought, but all ‘will 
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 THE LEADING IDEAS OF THE GOSPELS. By W. ALEx- 
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 and Enlarged. Crown 8vo. 6s. 
 
 SCOTS MAN.—“‘ The work has in this issue been so altered in revisal and so greatly 
 
 enlarged as to be a new book, in which the doctrine formerly set forth in a series of 
 sermons has been developed into a weil-reasoned theological treatise.’ 
 
 EXPOSITORY TIMES.— A delightful suggestion, worked out with skill and 
 ever new suggestiveness by the fertile mind into which it had fallen.” 
 
 METHODIST RECORDER.—“‘Not only eloquent and fascinating, but at almost 
 every page it provokes thought.” 
 
 BRITISH WEEKLY.—‘ Really a new book. It sets before the reader with 
 delicacy of thought and felicity of language the distinguishing characteristics of the 
 several gospels. It is delightful reading. okie Religious literature does not often 
 furnish a book which may so confidently be recommended.” 
 
 MANCHESTER EXAMINER.— Lucid and scholarly. . . characterised by much 
 originality of thought.” 
 
THEOLOGICAL CATALOGUE 7 
 
 Gospel of St. Matthew— 
 
 THE GOSPEL ACCORDING TO ST. MATTHEW. Greek Text 
 as Revised by Bishop WeEstcotT and Dr. Horr. With Intro- 
 duction and Notes by Rev. A. SLOMAN, M.A. Fcap. 8vo. 2s. 6d. 
 
 MANCHESTER GUARDIAN.—“‘‘It is sound and helpful, and the brief introduc- 
 tion on Hellenistic Greek is particularly good.” 
 
 LIVERPOOL DAILY POST.—‘ This little book, both on account of its size and 
 cheapness, as well as its general excellence, should come to be extensively used in schools 
 and colleges.” 
 
 SCHOOLMASTER.—‘‘ This is just the book to put into the hands of boys whose 
 teacher purposes to read with them the Greek of St. Matthew’s Gospel. The introduc- 
 tions discuss difficulties in a familiar style, and are not beyond the capacity of the average 
 school-boy. . . . Altogether this is a full and familiar commentary upon St. Matthew’s 
 Gospel, and quite suited to the capacity of boys in the upper forms of our schools. ‘There 
 follow also copious indices, giving quotations and parallel passages.” 
 
 CHOICE NOTES ON ST. MATTHEW, drawn from Old and 
 New Sources. Cr. 8vo. 4s. 6d. (St. Matthew and St. Mark in 
 I vol. 9s.) 
 
 Gospel of St. Mark— 
 
 SCHOOL READINGS IN THE GREEK TESTAMENT. 
 Being the Outlines of the Life of our Lord as given by St. Mark, with 
 additions from the Text of the other Evangelists. Edited, with Notes 
 and Vocabulary, by Rev. A. CALVERT, M.A. Fcap. 8vo. 2s. 6d. 
 
 CHOICE NOTES ON ST. MARK, drawn from Old and New Sources. 
 Cr. 8vo. 4s. 6d. (St. Matthew and St. Mark in 1 vol. 95.) 
 
 Gospel of St. Luke— 
 
 THE GOSPEL ACCORDING TO ST. LUKE. The Greek Text 
 as Revised by Bishop WEsrcorr and Dr. Hort. With Introduction 
 and Notes by Rev. J. Bonp, M.A. Fceap. 8vo. 25. 6d. 
 
 GLASGOW HERALD.,—“ The notes are short and crisp—suggestive rather than 
 exhaustive.” 
 
 CHOICE NOTES ON ST. LUKE, drawn from Old and New 
 Sources. Crown 8vo. 4s. 6d. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. A Course 
 of Lectures on the Gospel of St. Luke. By F. Ὁ. Maurice. 
 Crown 8vo. 35. 6d. 
 
 Gospel of St. John— . 
 
 THE CENTRAL TEACHING OF CHRIST. Being a Study and 
 Exposition of St. John, Chapters XIII. toX VII. By Rev. CANON 
 BERNARD, M.A. Crown 8vo. 7s. 6d. 
 
 EXPOSITORY TIMES.—* Quite recently we have had an exposition by him whom 
 
 many call the greatest expositor living. But Canon Kernard’s work is still the work that 
 will help the preacher most.” : 
 
 THE MODERN CHURCH.—“ A thoroughly sound and scholarly work.” 
 
 METHODIST TIMES.—‘‘It is a magnificent monograph on St. John xiii.—xvii. 
 inclusive. It is a noble book—a book to delight the intellect, to stimulate the soul, and 
 to refresh the heart . . . not for many a day have we had such a surprise and such a 
 delight as we found the first half-hour we stole in the company of this born expositor.” 
 
 THE GOSPEL OF ST. JOHN, ByF.D.Mauricr. Cr.8vo. 3s. 6d. 
 
 CHOICE NOTES ON ST. JOHN, drawn from Old and New 
 Sources. Crown 8vo. 4s. 6d. 
 
8 MACMILLAN AND CO.’S 
 
 THE ACTS OF THE APOSTLES— 
 
 THE’ OLD’ SYRIAC’ ELEMENT ‘IN- THE TEXT> ΘΙ THE 
 CODEX BEZAE. By F. H. CHase, B.D. S8vo. 7s. 6d. net. 
 
 LH ACTS OF THE APOSTLES.) By ἘΣ 19. ΓΑ ΒΗΘ ΕΣ (Gr 
 8vo. 3s. 6d. 
 
 THE ACTS OF THE APOSTLES. Being the ‘Greek Text: as 
 Revised by Bishop WEstTcoTT and Dr. Hort. With Explanatory 
 Wotes by T.B. PAGE MOA. Pecan. νος. 55: 0]. 
 
 ACTS OF THE APOSTLES. The Authorised Version, with Intro- 
 duction and Notes, by T. E. Pace, M.A., and Rev. A. S. 
 WALPOLE, M.A. Fcap. 8vo. 2s. 6d. : 
 
 BRITISH WEEKLY.—“ Mr. Page’s Notes on the Greek Text of the Acts are very 
 well known, and are decidedly scholarly and individual, .. . Mr. Page has written an 
 introduction which is brief, scholarly, and suggestive.” 
 
 SCOTSMA N.—“ It is a much more scholarly edition than is usually found prepared 
 for use in schools, and yet keeps its learning well within the limits of the needs and the 
 capacities of young students of the Bible.” 
 
 EDUCATIONAL TIMES.—“ The scholarly edition of The Acts of the Apostles 
 by Messrs. Page and Walpole. ... Mr. Page has written a new introduction, marked 
 by the brightness, the fine feeling, and the freedom from pedantry that make all his 
 books a delight.” 
 
 THE CHURCH OF THE FIRST DAYS. THE CHURCH OF 
 JERUSALEM. THE CHURCH OF THE GENTILES, THE CHURCH 
 OF THE WORLD. Lectures on the Acts of the Apostles. By 
 Very Rev. Ὁ. J. VAUGHAN.: Crown Svo. 105. 6d. 
 
 THE EPISTLES of St. Paul— 
 
 SL. PAUL'S EPISTLE, TO THE ROMANS, :The Greek Tex 
 with English Notes. By Very Rev. C. J. VAUGHAN. 7th Edition, 
 Crown 8vo. 7s. 6d. 
 
 PROLEGOMENA TO SI. PAUL'S’ EPISTLES | T@) Hz 
 ROMANS AND THE EPHESIANS. By Rev. F. J. A. Hort. 
 Crown 8vo. 6s. 
 
 Dr. Marcus Dons in the Bookwzan.—‘‘ Anything from the pen of Dr. Hort is sure to 
 be informative and suggestive, and the present publication bears his mark. ... There 
 is an air of originality about the whole discussion ; the difficulties are candidly faced, and 
 the explanations offered appeal to our sense of what is reasonable.” 
 
 TIMES.—‘‘ Will be welcomed by all theologians as ‘an inyaluahle contribution to the 
 study of those Epistles’ as the editor of the volume justly calls it.” 
 
 DAILY CHRONICLE.—“‘ The lectures are an important contribution to the study 
 of the famous Epistles of which they treat.” 
 
 WESTMINSTER GAZETTE.—“ It is wonderfully rich in suggestion and closely 
 reasoned argument.” 
 
 A COMMENTARY ‘ON $F. PAUL’S TWO EPISTLES TO 
 THE CORINTHIANS, Greek Text, with Commentary. By 
 Rev, ἣν. KAY... 3yg,. 9S. 
 
 ST. PAUL’S EPISTLE TO THE GALATIANS. A Revised 
 Text, with Introduction, Notes, and Dissertations. By Bishop 
 LIGHTFOOT. τοί Edition. 8vo. 12s. 
 
 ST..PAGIVS EPISTLE TO THE. PHILIPPIANS. | A “Revised 
 Text, with Introduction, Notes, and Dissertations, By the same. 
 goth Edition. 8vo. 12s. 
 
THEOLOGICAL CATALOGUE 9 
 
 THE EPISTLES of St. Paul—continued. 
 
 ST. PAUL’S EPISTLE TO THE PHILIPPIANS. With transla- 
 tion, Paraphrase, and Notes for English Readers. By Very Rev. 
 C. J. VAUGHAN. Crown 8vo. 5s. 
 
 ST. PAUL’S EPISTLES TO THE COLOSSIANS AND TO 
 PHILEMON, A Revised Text, with Introductions, etc. By 
 Bishop LIGHTFooT. 9th Edition. 8vo. 12s. 
 
 THE EPISTLES OF ST. PAUL TO THE EPHESIANS, THE 
 COLOSSIANS, AND PHILEMON. With Introductions and 
 Notes. By Rev. J. Lt. DAviEs. 2nd Edition. 8vo. 7s. 6d. 
 
 THE EPISTLES OF ST. PAUL. For English Readers. Part I. con- 
 taining the First Epistle to the Thessalonians. By Very Rev. Ὁ. 
 J. VAUGHAN. 2nd Edition. 8vo. Sewed. Is. 6d. 
 
 ST...PAUL’S EPISTLES TO. THE THESSALONIANS, 
 COMMENTARY ON THE GREEK TEXT. By Prof. Joun 
 EADIE. 8vo. 1258. 
 
 NOTES ON EPISTLES OF ST. PAUL FROM UNPUBLISHED 
 COMMENTARIES. By the late J. B. Licutroot, D.D., 
 D.C.L., LL.D., Lord Bishop of Durham. $8vo. 128. 
 
 GUARDIAN.—“‘ It scarcely needs to be said, after the experience of former volumes, 
 that the editor has done his part of the work excellently. . . . It also certainly needs not 
 to be said that we have in the commentary much valuable contribution to the study of St. 
 Paul, and that the whole is marked by the Bishop's well-known characteristics of sound 
 scholarship, width of learning, and clear sobriety of judgment.” 
 
 SCOTSMA N.—“‘ The editing seems to have been carried through in the most unex- 
 ceptional manner, and fragmentary as the work unfortunately is, it will be received as a 
 valuable contribution to the understanding of those parts of Scripture with which it 
 deals.” 
 
 The Epistle of St. James— 
 
 THE EPISTLE OF ST. JAMES. The Greek Text, with Intro- 
 
 duction and Notes. By Rev. Jos—epH B. Mayor, M.A. 8vo. 145. 
 
 EXPOSITORY TIMES.—“ The most complete edition of St. James in the English 
 language, and the most serviceable for the student of Greek.’ 
 
 BOOK MA N.—“ Professor Mayor's volume in every part of it gives proof that no time 
 or labour has been grudged in mastering this mass of literature, and that in appraising it 
 he has exercised the sound judgment of a thoroughly trained scholar and critic. . . . 
 The notes are ses bp characterised by thorough scholarship and unfailing sense. The 
 notes resemble rather those of Lightfoot than those of Ellicott. . . . It is a pleasure to 
 welcome a book which does credit to English learning, and which will take, and keep, a 
 foremost place in Biblical literature.” 
 
 SCOTSMAWN.—“ It is a work which sums up many others, and to any one who wishes 
 to make a thorough study of the Epistle of St. James, it will prove indispensable.” 
 
 EXPOSITOR (Dr. Marcus Dopvs).—“ Will longremainthecommentary on St. James, 
 a storehouse to which all subsequent students of the epistle must be indebted.” 
 
 The Epistles of St. John—_ 
 
 THE EPISTLES OF ST. JOHN. By F. Ὁ. Maurice. Crown 
 Svo. 35. 6d. 
 
 THE EPISTLES OF ST. JOHN. The Greek Text, with Notes. 
 By Right Rev. Bishop Westcott. 3rd Edition. ὅνο. 125. 6d. 
 
 GUARDIA N.—“ It contains a new or rather revised text, with careful critical remarks 
 and helps; very copious footnotes on the text; and after each of the chapters, 
 longer and more elaborate notes in treatment of leading or difficult questions, whether in 
 respect of reading or theology. . . . Dr. Westcott has accumulated round them so much 
 
fe) MACMILLAN AND CO.’S 
 
 matter that, if not new, was forgotten, or generally unobserved, and has thrown so much 
 light upon their language, theology, and characteristics. ... The notes, critical, 
 illustrative, and exegetical, which are given beneath the text, are extraordinarily full and 
 careful. . . . They exhibit the same minute analysis of every phrase and word, the same 
 scrupulous weighing of every inflection and variation that characterised Dr. Westcott’s 
 commentary on the Gospel. . . . There is scarcely a syllable throughout the Epistles 
 which is dismissed without having undergone the most anxious interrogation.” 
 SATURDAY REVIEW.—“ The more we examine this precious volume the more 
 its exceeding richness in spiritual as well as in literary material grows upon the mind.” 
 
 The Epistle to the Hebrews— 
 
 THE EPISTLE TO THE HEBREWS IN GREEK AND 
 ENGLISH. With Notes. By Rev. F. RENDALL. Cr. 8vo. 6s. 
 
 THE EPISTLE TO THE HEBREWS. English Text, with Com- 
 mentary. By the same. Crown 8vo. 7s. 6d. 
 
 THE EPISTLE TO THE HEBREWS. With Notes. By Very 
 Rev. Ο J. VAUGHAN. Crown 8vo. 75. 6d. 
 
 TIMES.—‘‘ The name and reputation of the Dean of Llandaff are a better recom- 
 mendation than we can give of the Hfistle to the Hebrews, the Greek text, with notes ; 
 an edition which represents the results of more than thirty years’ experience in the training 
 of students for ordination.” 
 
 age cass) EVENING MAIL.—“ Very clear and terse, and a great boon to his many 
 admirers.” 
 
 SCOTSMA N.—“ The notes are excellent. While carefully tracing the development 
 of the writer’s thought, they also pay much attention to the phraseology of the Epistle, 
 and to the Septuagint and New Testament use of words. A full index, being a vocabu- 
 lary of the words commented on, will prove useful to the student.” 
 
 THE EPISTLE TO THE HEBREWS. The Greek Text, with 
 Notes and Essays. By Right Rev. Bishop WEsTCOTT. 8vo. 14s. 
 
 GUAR DIA N.—“ In form this is a companion volume to that upon the Epistles of St. 
 John. The type is excellent, the printing careful, the index thorough ; and the volume 
 contains a full introduction, followed by the Greek text, with a running commentary, and 
 a number of additional notes on verbal and doctrinal points which needed fuller discus- 
 sion. . . . His conception of inspiration is further illustrated by the treatment of the Old 
 Testament in the Epistle, and the additional notes that bear on this point deserve very 
 careful study. ‘The spirit in which the student should approach the perplexing questions 
 of Old Testament criticism could not be better described than it is in the last essay.” 
 
 REVELATION-— 
 
 LECTURES ON THE APOCALYPSE. By F. D. Maurice. 
 Crown 8vo. 3s. 6d. 
 
 LECTURES ON THE APOCALYPSE. By Rev. Prof. W. 
 MILLIGAN. Crown 8vo. 55s. 
 
 DISCUSSIONS ON THE APOCALYPSE. By the same. Cr. 8vo. 5s. 
 
 SCOTSMA N.—“ These discussions give an interesting and valuable account and 
 
 criticism of the present state of theological opinion and research in connection with their 
 subject.” 
 
 SCOTTISH GUARDIAN.—“ The great merit of the book is the patient and skilful 
 way in which it has brought the whole discussion down to the present Cay. ... The 
 result is a volume which many will value highly, and which will not, we think, soon be 
 superseded.” 
 
 THE REVELATION OF ST. JOHN. Bythesame. 2nd Edition. 
 Crown 8vo. 7s. 6d. 
 
 LECTURES ON THE REVELATION OF ST. JOHN. By Very 
 Rev. Ὁ. J. VAUGHAN. 5th Edition. Crown 8vo. 105. 6d. 
 
 THE BIBLE WORD-BOOK. By W. ALpis WRIGHT, Litt.D., 
 LL.D. 2nd Edition. Crown 8vo. 7S, Od, 
 
THEOLOGICAL CATALOGUE II 
 
 Christian Church, history of the 
 
 Cheetham (Archdeacon).—A HISTORY OF THE CHRISTIAN 
 CHURCH DURING THE FIRST SIX CENTURIES. Cr. 
 Svo. 10s. 6d. ~ 
 
 TIMES.—* A brief but authoritative summary of early ecclesiastical history.” 
 
 GLASGOW HERALD,—“ Particularly clear in its exposition, systematic in its dis- 
 position and development, and as light and attractive in style as could reasonably be 
 expected from the nature of the subject.” 
 
 Cunningham (Rev. John).—_THE GROWTH OFTHE CHURCH 
 IN ITS ORGANISATION AND INSTITUTIONS. 8yo. 95. 
 Cunningham (Rev. W.)—THE CHURCHES OF ASIA. Cr. 
 8vo. 6s. 
 Dale (A. W. W.)—THE SYNOD OF ELVIRA, AND CHRIS. 
 TIAN LIFE IN THE FOURTH CENTURY. Cr. 8vo. τος. 6d. 
 Gwatkin (H. M..\—SELECTIONS FROM EARLY WRITERS 
 I}lustrative of Church History to the Time of Constantine. Cr. 8vo. 
 4s. net. 
 Hardwick (Archdeacon).—A HISTORY OF THE CHRISTIAN 
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 A HISTORY OF THE CHRISTIAN CHURCH DURING THE 
 REFORMATION. Revised by Bishop Stusss. Cr. 8vo. ros. 6d. 
 Hardy (W. J.)—Gee (H..—DOCUMENTS ILLUSTRATIVE 
 OF THE HISTORY OF THE ENGLISH CHURCH. Cr. 
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 Hort (Dr. F. J. A.)—TWO DISSERTATIONS. EO 
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 Fourth Century. 8vo. 7s. 6d. 
 JUDAISTIC CHRISTIANITY. Crown 8vo. 6s. 
 THE EARLY HISTORY OF THE ECCLESIA. Crown 8vo. 
 [Zi the Press. 
 Simpson (W.)—AN EPITOME OF THE HISTORY OF THE 
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 Sohm (Prof.)— OUTLINES OF CHURCH HISTORY. 
 Translated ‘by Miss MAY SINCLAIR. With a Preface by Prof. H. 
 M. GwaTKIN, M.A. Crown 8vo. 3s. 6d. 
 
 MANCHESTER GUARDIAN.—“‘It fully deserves the praise given to it by Pro- 
 fessor Gwatkin (who contributes a preface to this translation) of being ‘ neither a meagre 
 sketch nor a confused mass of facts, but a masterly outline,’ and it really ‘supplies a 
 want,’ as affording to the intelligent reader who has no time or interest in details, a con- 
 nected general view of the whole vast field of ecclesiastical history.” 
 
 GLASGOW HERALD.— The cultured yet devout and sincere spirit in which the 
 book is written is almost sure to gain for it an English circulation equal to its circulation 
 in Germany.” 
 
 SHEFFIELD TELEGRAPH,.—« Miss Sinclair deserves the gratitude of English 
 readers for introducing them to a work of exceptional value.” 
 
 Vaughan (Very Rev. C. J., Dean of Llandaff) —THE CHURCH 
 OF THE FIRST DAYS. Tue Cuurcu oF JERUSALEM. THE 
 CHURCH OF THE GENTILES. THE CHURCH OF THE WORLD. 
 Crown 8vo._ 10s. 6d. 
 
12 MACMILLAN AND CO.’S 
 
 The Church of England 
 
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 COLLECTS OF THE CHURCH OF ENGLAND. With a 
 
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 DISESTABLISHMENT AND DISENDOWMENT. What are 
 they? By Prof. E. A. FREEMAN. 4th Edition. Crown 8vo. Is. 
 
 A DEFENCE OF THE CHURCH OF ENGLAND AGAINST 
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 Crown 8vo. 2s. 6d. 
 
 ANCIENT FACTS & FICTIONS CONCERNING CHURCHES 
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 CHURCH TIMES.—‘‘ It should be in the hands of all who are actively engaged in 
 defence of the Church in Wales.” 
 HURCH BELLS.—“ We are heartily glad to see this new and handy edition of 
 this valuable little work. Its contents cannot be too generally known.” 
 
 Dissent in its Relation to— 
 
 DISSENT IN ITS RELATION TO THE CHURCH OF ENG- 
 LAND. By Rev. G. H. Curreis. Bampton Lectures for 1871. 
 Crown 8vo. 75. 6d. 
 
 Holy Communion— 
 
 THE COMMUNION SERVICE FROM THE ‘BOOK OF 
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 Edition. 16mo. 2s. 6d. 
 
 BEFORE THE TABLE: An Inquiry, Historical and Theological, 
 into the Meaning of the Consecration Rubric in the Communion 
 Service of the Church of England. By Very Rev. J. S. Howson. 
 Svo. 7s. 6d. 
 
THEOLOGICAL CATALOGUE 13 
 
 Holy Communion—continued. 
 FIRST COMMUNION, with Prayers and Devotions for the newly 
 Confirmed. By Rev. Canon MACLEAR. 32mo. 6d. 
 
 A MANUAL OF INSTRUCTION FOR CONFIRMATION AND 
 FIRST COMMUNION, with Prayers and Devotions. By the 
 same. 32mo, 2s. 
 
 Liturgy— 
 A COMPANION TO THE LECTIONARY. By Rev. W. BENHAM, 
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 AN INTRODUCTION TO THE CREEDS. _ By Rev. Canon 
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 CHURCH QUARTERLY REVIEW.—“ Mr. Maclear’s text-books of Bible history 
 are so well known that to praise them is unnecessary. He has now added to them Ax 
 Introduction to the Creeds, which we do not hesitate to call admirable. The book 
 consists, first, of an historical introduction, occupying 53 pages, then an exposition of 
 the twelve articles of the Creed extending to page 299, an appendix containing the texts 
 of a considerable number of Creeds, and lastly, three indices which, as far as we have 
 tested them, we must pronounce very good. .. . We may add that we know already 
 that the book has been used with great advantage in ordinary parochial work.” 
 
 AN INTRODUCTION TO THE ARTICLES OF THE 
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 and Rev. ὟΝ. W. WILLIAMS. Crown ὅνο. Ios. 6d. 
 
 The Bishop or SAtispury at the Church Congress, spoke of this as ‘a book which 
 will doubtless have, as it deserves, large circulation.” 
 
 ST. JAMES'S GAZETTE.—“T eological students and others will find this com- 
 prehensive yet concise volume most valuable.” 
 
 GLASGOW HERALD.—‘‘A valuable addition to the well-known series of Theo- 
 logical Manuals published by Messrs. Macmillan.” 
 
 CHURCH TIMES.—‘ Those who are in any way responsible for the training of 
 candidates for Holy Orders must often have felt the want of such a book as Dr. Maclear, 
 with the assistance of his colleague, Mr. Williams, has just published.” 
 
 A HISTORY OF THE BOOK OF COMMON PRAYER. By 
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 CHURCH QUARTERLY REVIEW.—“ We are glad to see that Mr. Procter’s 
 History of the Book of Common Prayer still retains its hold on public favour, and more 
 especially we may presume on that of candidates for theological examinations. That it 
 too has been carefully revised and added to by its venerable and highly respected author, 
 may be inferred from the fact that the present edition numbers 483 pages (exclusive of 
 the Appendix), as against the 453 pages of the 13th edition (1876).”’ 
 
 AN ELEMENTARY INTRODUCTION TO THE BOOK OF 
 COMMON PRAYER. By Rev. F. PRocrer and Rev. Canon 
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 TWELVE DISCOURSES ON SUBJECTS CONNECTED WITH 
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 Historical and Biographical— 
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 THE LIFE AND LETTERS OF R. W. CHURCH, late Dean 
 of St. Paul’s. 8vo. 7s. 6d. 
 JAMES FRASER, SECOND BisHop OF MANCHESTER. A Memoir. 
 
 1818-1885. By THoMAs HuGHEs, Q.C. 2nd Edition. Crown 
 8vo. 6s. 
 
14 MACMILLAN AND CO.’S 
 
 Historical and Biographical—continued. 
 
 LIFE AND LETTERS OF FENTON JOHN ANTHONY 
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 ST. JAMES S GAZETTE.—‘‘No small thanks are due to Mr. A. Fenton Hort, 
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 PALL MALL GAZETTE.—“ The mass of letters in which is shown the forming 
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 THE LIFE OF FREDERICK DENISON MAURICE. Chiefly 
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 With Portraits. Intwo Vols. 2nd Edition. $vo. 36s. Cheap 
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 MEMORIALS (PART I.) FAMILY AND PERSONAL, 1766- 
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 LIFE OF ARCHIBALD CAMPBELL TAIT, ARrcHBISHOP OF 
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 Devotional Books 
 Cornish (J. F..—-WEEK BY WEEK. Fcap. 8vo. 3s. 6d. 
 
 The author’s intention in this volume is to provide a few- simple verses 
 for each Sunday in the year, connecting them in every case with the 
 Collect, Epistle, or Gospel for the day. He explains in the Preface that 
 the nature of his week-day work, and the conditions under which his 
 rhymes were written, have led him perhaps to think especially of the 
 young, and of ‘‘those who are any ways afflicted or distressed.” 
 
 SPECTATOR.—“ They are very terse and excellent verses, generally on the subject 
 of either the Epistle or Gospel for the day, and are put with the kind of practical vigour 
 which arrests attention and compels the conscience to face boldly some leading thought i in 
 the passage selected.” 
 
 SCOTSMA N.—“ The verses, if few, are fine as well as simple.” 
 
 MANCHESTER GUARDIAN. =i πεν are simple in construction and level in 
 execution—quiet, healthy, and natural.” 
 
 MANCHESTER COURIER.—“ The language is vigorous and the verse harmoni- 
 ous.” 
 
THEOLOGICAL CATALOGUE 15 
 
 SATURDAY REVIEW.—“ The studied simplicity of Mr. Cornish’s verse is al- 
 together opposed to what most hymn-writers consider to be poetry. Nor is this the 
 yt merit of his unpretentious volume. There is a tonic character in the exhortation 
 and admonition that characterise the hymns, and the prevailing sentiment is thoroughly 
 manly and rousing.” 
 
 Eastlake (Lady).—FELLOWSHIP: LETTERS ADDRESSED 
 
 TO MY SISTER-MOURNERS. Crown 8vo. 25. 6d. 
 
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 aggravate or jar upon their feelings.” 
 
 CONTEMPORARY REVIEW.—“A very touching and at the same time a very 
 sensible book. It breathes throughout the truest Christian spirit.” 
 
 NONCONFORMIST.—“ A beautiful little volume, written with genuine feeling, 
 good taste, and a right appreciation of the teaching of Scripture relative to sorrow and 
 suffering.” 
 
 IMITATIO CHRISTI, Lrerr IV. Printed in Borders after Holbein, 
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16 MACMILLAN AND CO.’S 
 
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 rare critical acumen, and the lofty ethical temper which marked all Dr. Hort’s work.” 
 
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 MANCHESTER GUARDIAN.—‘‘A conspectus of these early and intensely in- 
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 Roman history.” 
 
 NATIONAL OBSERVER.—“ From the account of its contents, the student may 
 appreciate the value of this last work ofa great scholar, and its helpfulness as an aid to 
 
THEOLOGICAL CATALOGUE 17 
 
 an intelligent examination of the earliest post-Apostolic writers. The texts are con- 
 structed on the most careful collation of all the existing sources. The introductions are 
 brief, lucid, and thoroughly explanatory of the historical and critical questions related to 
 the texts. The translations, while close to the original, have no stiffness of movement 
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 patristic literature. 
 
 bymnology 
 
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18 MACMILLAN AND CO.’S 
 
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THEOLOGICAL CATALOGUE 19 
 
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THEOLOGICAL CATALOGUE 21 
 
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22 MACMILLAN AND COS 
 
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THEOLOGICAL CATALOGUE 23 
 
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24 MACMILLAN AND COS 
 
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 fully, and in a clear and interesting and suggestive manner, they give us not only his own 
 opinions, but whatever of worth has been advanced on the subject.” 
 
 GLASGOW HERALD.—‘‘Will receive a respectful welcome at the hands of all 
 biblical scholars. . . . A model of exact and patient scholarship, controlled by robust 
 English sagacity, and it is safe to say that it will take a high place in the literature of the 
 subject.” 
 
 Hughes (T.)—THE MANLINESS OF CHRIST. By THomas 
 HuGHEs, Q.C. 2nd Ed. Fcap. 8vo. 3s. 6d. 
 
 GLOBE.—“ The Manliness of Christ is a species of lay sermon such as Judge Hughes 
 is well qualified to deliver, seeing that manliness of thought and feeling has been the 
 prevailing characteristic of all his literary products.” 
 
 BRITISH WEEKLY.—“ A new edition of a strong book.” 
 
 Hutton (R. H.)— 
 ESSAYS ON SOME OF THE MODERN GUIDES OF ENG- 
 LISH THOUGHT IN MATTERS OF FAITH. Globe 8vo. 55. 
 THEOLOGICAL ESSAYS. Globe 8vo.  §s. 
 
 Hyde (W. DE W.)—OUTLINES OF SOCIAL THEOLOGY. 
 Crown 8vo. 6s. 
 
 Dr. Hyde thus describes the object of his book: ‘‘ This little book aims 
 to point out the logical relations in which the doctrines of theology will 
 stand to each other when the time shall come again for seeing Christian 
 truth in the light of reason and Christian life as the embodiment of love.” 
 
 Illingworth (Rev. J. R.}\—SERMONS PREACHED IN A 
 COLLEGE CHAPEL. Crown 8vo. 55s. 
 
 UNIVERSITY AND CATHEDRAL SERMONS. Crown 8vo. 55. 
 
 PERSONALITY, DIVINE AND HUMAN. Bampton Lectures, 
 1894. Crown 8vo. 6s. 
 TIMES.—‘‘ Will take high rank among the rare theological masterpieces produced by 
 that celebrated foundation.” 
 
 SCOTSIMA N.—‘ Mr. Illingworth has evidently thought out the difficult subject with 
 which he deals for himself, and has given utterance to his views in astyle at once scholarly 
 and popularly intelligible.” 
 
THEOLOGICAL CATALOGUE 25 
 
 GLASGOW HERALD.—‘The entire absence of philosophical and theological 
 technicalities and the perfect lucidity of the style should commend them to many outside 
 of the circle of professional theologians.” 
 
 MANCHESTER GUARDIAN.—“ One of the most attractive theological werks of 
 the season.” 
 
 EXPOSITOR.—“‘It is difficult to convey an adequate impression of the freshness 
 and strength of the whole argument. . . . It is a book which no one can be satisfied with 
 reading once; it is to be studied. And if frequent study of it should result in the modi- 
 fication of some of its statements, there will inevitably grow in the mind a sense of in- 
 debtedness for many valuable thoughts, and a deepening admiration of the rare philoso- 
 phical training, the full theological equipment, and the singular grace and strength of 
 treatment recognisable throughout the volume.” 
 
 Jacob (Rev. J. A.) BUILDING IN SILENCE, and other 
 
 Sermons. Extra fcap. 8vo. 6s. 
 
 James (Rev. Herbert).—_THE COUNTRY CLERGYMAN 
 AND HIS WORK. Crown 8vo. 6s. 
 
 ROCK.—‘‘ There is in Mr. James’s style a quaintness and aphoristic method, which 
 drives the nail in penetratingly and clinches it durably. . . . In short, Mr. James has 
 condensed into this little volume and these half-dozen lectures the fruitful experience of 
 forty years, and every page is filled with judicious and earnest advice. We heartily re- 
 commend the book.” 
 
 RECORD.—“ The volume is one which should be in the hands of every candidate 
 for Holy Orders and of every clergyman who is wishing to learn. These lectures are 
 distinguished by their thoroughly practical character. No words are wasted, the reader's 
 mind is confronted with the difficulty or the remedy, stated in the plainest possible terms. 
 . . . We have said enough to show that this volume abounds in thoughtful suggestions, 
 which deserve to be pondered and put into practice.” 
 
 Jeans (Rev. G. E.)—HAILEYBURY CHAPEL, and other 
 Sermons. Fcap. 8vo. 35. 6d. 
 
 Jellett (Rev. Dr.)— 
 THE ELDER SON, and other Sermons. Crown 8vo. 6s. 
 THE EFFICACY OF PRAYER. 3rd Edition. Crown 8vo. §5s. 
 
 Joceline (E.)—THE MOTHER’S LEGACIE TO HER UN- 
 BORN CHILD. Cr. 16mo. 4s. 6d. 
 
 Kellogg (Rev. 5. H.)—THE LIGHT OF ASIA AND THE 
 LIGHT OF THE WORLD. Crown 8vo. 7s. 6d. 
 
 THE GENESIS AND GROWTH OF RELIGION. Cr. 8vo. 6s. 
 
 SCOTSMAN.—‘ Full of matter of an important kind, set forth with praiseworthy 
 conciseness, and at the same time with admirable lucidity. . . . Dr. Kellogg has done 
 the work allotted to him with great ability, and everywhere manifests a competent ac- 
 quaintance with the subject with which he deals.” 
 
 Kingsley (Charles)— 
 VILLAGE AND TOWN AND COUNTRY SERMONS. Crown 
 8vo. 3s. 6d. 
 THE WATER OF LIFE, and other Sermons. Crown 8vo. 3s. 6d. 
 
 SERMONS ON NATIONAL SUBJECTS, AND THE KING OF 
 THE EARTH. Crown 8vo. 3s. 6d. 
 
 SERMONS FOR THE TIMES. Crown 8vo. 3s. 6d. 
 GOOD NEWS OF GOD. Crown 8vo. 3s. 6d. 
 
 THE GOSPEL OF THE PENTATEUCH, AND DAVID. Crown 
 8vo. 3s. 6d. 
 
26 MACMILLAN AND CO.’S 
 
 Kingsley (Charles) —cozedzued. 
 DISCIPLINE, and other Sermons. Crown 8vo. 3s. 6d. 
 WESTMINSTER SERMONS. Crown ὅνο. 3s. 6d. 
 
 ALL SAINTS’ DAY, and other Sermons. Crown 8vo. 3s. 6d. 
 
 ACADEMY,—“ We can imagine nothing more appropriate than this edition fora 
 public, a school, or even a village library.” 
 
 Kirkpatrick (Prof. A. F.)--THE DIVINE LIBRARY OF THE 
 OLD TESTAMENT. Its Origin, Preservation, Inspiration, and 
 Permanent Value. Crown Svo.: > 3s. net. 
 
 THE DOCTRINE OF THE PROPHETS. Warburtonian Lectures 
 1886-1890. Crown 8vo. 6s. 
 Knight (ὗν. A.)—ASPECTS OF THEISM. 8vo. 8s. 6d. 
 
 Kynaston (Rev. Herbert, D.D.)—SERMONS PREACHED IN 
 THE COLLEGE CHAPEL, CHELTENHAM. Crown 8vo. 6s. 
 Lightfoot (Bishop)— 
 LEADERS IN THE NORTHERN CHURCH: Sermons Preached 
 in the Diocese of Durham. 2nd Edition. Crown 8vo. 6s. 
 
 ORDINATION ADDRESSES AND COUNSELS TO CLERGY. 
 Crown 8vo. 6s. 
 
 CAMBRIDGE SERMONS. Crown 8vo. 6s. 
 SERMONS PREACHED IN ST. PAUL’S CATHEDRAL. Crown 
 
 8vo. 6s. 
 SERMONS PREACHED ON SPECIAL OCCASIONS. Crown 
 8vo. 6s. 
 
 A... CHARGE DELIVERED: (TO) THE . CLERGY OF ΠῚ 
 DIOCESE OF DURHAM, 25th Nov. 1886. Demy 8vo. 2s. 
 
 ESSAYS ON THE WORK ENTITLED “Supernatural Reli- 
 gion.” 8vo. Ios. 6d. 
 
 DISSERTATIONS ON, THE APOSTOLIC AGE. | 8vo..’ 14s. 
 BIBLICAL ESSAYS. ‘Svo. 12s. 
 
 7IMES.—“ As representing all that is now available of the Bishop’s profound learning 
 and consummate scholarship for the illustration of his great subject, the present volume 
 and its successor will be warmly welcomed by all students of theology.” 
 
 Lyttelton (Hon. Rev. A. T.)—COLLEGE AND UNIVERSITY 
 SERMONS. Crown 8vo. 6s. 
 
 7IMES.—‘‘ A course of sermons which may serve as an inte esting memorial of the 
 years during which Mr. Lyttelton was the Head of Selwyn College.” 
 
 PALL MALL GAZETTE. —‘ A specimen of the best type of modern preaching, 
 quiet, sober, and effective.” 
 
 SCOTTISH GUARDIAN.—“ The scope of such sermons naturally permits greater 
 intellectual expression than is necessary in the ordinary discourse, and this is not want- 
 ing in the volume before us.’ 
 
 SCOTSMAN.—“ The reader will naturally expect discourses delivered to such 
 audiences as these were, to be of a scholarly and thoughtful kind. And in this he will not 
 be disappointed.” 
 
 GLASGOW HERALD.—“ Marked throughout by the clear reasoning and sweet 
 seriousness which are characteristic of the better type of Anglican sermons. 
 
THEOLOGICAL CATALOGUE 27 
 
 Maclaren (Rev. Alexander)— 
 
 SERMONS PREACHED AT MANCHESTER. | 11th Edition. 
 Feap. 8vo. 4s. 6d. 
 
 A SECOND SERIES OF SERMONS. 7th Ed. Fcap. 8vo. 4s. 6d. 
 
 A THIRD SERIES. 6th Edition. Fcap. 8vo. 45. 6d. 
 
 WEEK-DAY EVENING ADDRESSES. 4th Ed. Fcap. 8vo. 25. 6d. 
 
 THE SECRET OF POWER, AND OTHER SERMONS.  Fcap. 
 8vo. 4s. 6d. 
 
 Macmillan (Rev. Hugh)— 
 
 BIBLE TEACHINGS IN NATURE. 15th Ed. Globe 8vo. 6s. 
 
 THE TRUE VINE; OR, THE ANALOGIES OF OUR LORD’S 
 ALLEGORY. 5th Edition. Globe 8vo. 6s. 
 
 THE MINISTRY OF NATURE. 8th Edition. Globe 8vo. 6s. 
 
 THE SABBATH OF THE FIELDS. 6th Edition. Globe ὅνο. 6s. 
 
 THE MARRIAGE IN CANA. Globe 8vo. 6s. 
 
 TWO WORLDS ARE OURS. 3rd Edition. Globe 8vo. 6s. 
 
 THE OLIVE LEAF. Globe 8vo. 6s, 
 
 THE GATE BEAUTIFUL AND OTHER BIBLE TEACHINGS 
 FOR THE YOUNG, Crown 8vo. 35. 6d. 
 
 SPEAKER.—“ These addresses are, in fact, models of their kind—wise, reverent, and 
 not less imaginative than practical ; they abound in choice and apposite anecdotes and 
 illustrations, and possess distinct literary merit.” 
 
 SCOTS MAN.— Written in a style that is both simple and charming. Children and 
 the teachers of children will alike find the book full of wholesome food for reflection.” 
 
 SCOTTISH LEADER.—“ Dr. Macmillan’s vivid presentation in simple language 
 of the facts of nature, and his adaptation of them to illustrate the facts of spiritual life, 
 make the book at once interesting and profitable to all its readers.” 
 
 DAILY CHRONICLE.—“ The subjects and the mode of treatment are quite out of 
 the common groove. Dr. Macmillan at once fixes the attention with some point of 
 interest, some familiar teaching of nature, or some striking fact of history or social life, 
 and weaves about his subject in the most natural and attractive fashion, the religious 
 lessons he desires to convey. . . . The poetic touch that beautifies all Dr. Macmillan’s 
 writing is fresh in every one of these charming addresses. The volume is sure to meet 
 with cordial appreciation far beyond the sphere of its origin.” 
 
 DUBLIN MAIL.—“A beautiful present for thoughtful young readers.” 
 
 Mahaffy (Rev. Prof.)—THE DECAY OF MODERN PREACH- 
 ING: AN ESSAY. Crown 8vo. 3s. 6d. 
 
 Maturin (Rev. W.)—THE BLESSEDNESS OF THE DEAD 
 IN CHRIST. Crown 8vo. 7s. 6d. 
 Maurice (Frederick Denison)— 
 THE KINGDOM OF CHRIST, 3rd Ed. 2 Vols. Cr. 8vo. 12s. 
 
 SERMONS PREACHED IN COUNTRY CHURCHES. 2nd 
 Edition. Crown 8vo. 6s. 
 
 THE CONSCIENCE. Lectures on Casuistry. 3rd Ed. Cr. 8vo. 4s. 6d. 
 DIALOGUES ON FAMILY WORSHIP. Crown 8vo. 4s. 6d. 
 
28 MACMILLAN AND CO.’S 
 
 Maurice (Frederick Denison)—continued. 
 
 THE DOCTRINE OF SACRIFICE DEDUCED FROM THE 
 SCRIPTURES. 2nd Edition. Crown 8vo. 6s. 
 
 THE RELIGIONS OF THE WORLD. 6th Edition. Cr. 8vo. 4s. 6d. 
 
 ON THE “SABBATH? DAY" THE” CHARACTER” OF (THE 
 WARRIOR; AND ON THE INTERPRETATION OF 
 HISTORY. Fcap. 8vo. 2s. 6d. 
 
 LEARNING AND WORKING. Crown 8vo. 4s. 6d. 
 
 THE; LORD'S. PRAYER, THE CREED, “AND (THE; COM 
 MANDMENTS. Pott 8vo. 15. 
 
 Collected Works. Crown 8vo. 3s. 6d. each. 
 
 SERMONS PREACHED IN LINCOLN’S INN CHAPEL. In Six 
 Volumes. 3s. 6d. each. 
 
 CHRISTMAS DAY AND OTHER SERMONS. 
 
 THEOLOGICAL ESSAYS. 
 
 PROPHETS AND KINGS. 
 
 PATRIARCHS AND LAWGIVERS. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. 
 
 GOSPEL OF ST. JOHN. 
 
 EPISTLE OF ST. JOHN. 
 
 LECTURES ON THE APOCALYPSE. 
 
 FRIENDSHIP OF BOOKS. 
 
 SOCIAL MORALITY. 
 
 PRAYER BOOK AND LORD’S PRAYER. 
 
 THE DOCTRINE OF SACRIFICE. 
 
 THE ACTS OF THE APOSTLES. 
 
 CHURCH TIMES.—“ There is probably no writer of the present century to whom 
 the English Church owes a deeper debt of gratitude. . Probably he did more to 
 stop the stream of converts to Romanism which followed the secession of Newman than 
 any other individual, by teaching English Churchmen to think out the reasonableness 
 of their position.” 
 
 SPEAKER.—“ These sermons are marked in a conspicuous degree by high thinking 
 and plain statement.” 
 
 TIMES.—‘‘ A volume of sermons for which the memory of Maurice’s unique personal 
 influence ought to secure a cordial reception.’ 
 
 SCOTSMAN.—‘“ They appear in a volume uniform with the recent collective 
 edition of Maurice’s works, and will be welcome to the many readers to whom that 
 edition has brought home the teaching of the most popular among modern English 
 divines.” 
 
 M‘Curdy (J. F.)—HISTORY, PROPHECY, AND -THE 
 MONUMENTS. 2 Vols. Vol. I. To the Downfall of Samaria. 
 ὅνο. 145. net. [Vol. LI. tn the Press. 
 
 TIMES.—‘‘A learned treatise on the ancient history of the Semitic peoples as 
 interpreted by the new light obtained from the modern study of their monuments. 
 
 EXPOSITORY TIMES.—“ The work is very able and very welcome. . . . It will 
 take the place of all existing histories of these nations.” 
 
THEOLOGICAL CATALOGUE 29 
 
 Milligan (Rev. Prof. W.)—THE RESURRECTION OF OUR 
 LORD. Fourth Edition. Crown 8vo. 55. 
 
 SPECTATOR.—“ The argument is put with brevity and force by Dr. Milligan, and 
 every page bears witness that he has mastered the literature of the subject, and has made 
 a special study of the more recent discussions on this aspect of the question. .. . The 
 remaining lectures are more theological. They abound in striking views, in fresh and 
 vigorous exegesis, and manifest a keen apprehension of the bearing of the fact of the 
 Resurrection on many important questions of theology. The notes are able and 
 scholarly, and elucidate the teaching of the text.” 
 
 THE ASCENSION AND HEAVENLY PRIESTHOOD OF 
 OUR LORD. Baird Lectures, 1891. Crown 8vo. 7s. 6d. 
 
 Moorhouse (J., Bishop of Manchester)— 
 JACOB: Three Sermons. Extra fcap. 8vo. 3s. 6d. 
 
 THE TEACHING OF CHRIST. Its Conditions, Secret, and 
 Results. Crown 8vo. 35. net. 
 
 CHURCH WORK: ITS MEANS AND METHODS. Crown 
 8vo. 3s. net. 
 
 CHURCH TIMES.—“ It may almost be said to mark an epoch, and to inaugurate a 
 new era in the history of Episcopal visitation.” 
 
 TIMES.—‘‘ A series of diocesan addresses, full of practical counsel, by one of the 
 most active and sagacious of modern prelates.” 
 
 GLOBE.—“ Throughout the volume we note the presence of the wisdom that comes 
 from long and varied experience, from sympathy, and from the possession of a fair and 
 tolerant mind.” 
 
 MANCHESTER GUARDIAN.—“ Full of interest and instruction for all who take 
 an interest in social and moral, to say nothing of ecclesiastical, reforms, and deserves to 
 find careful students far beyond the limits of those to whom it was originally addressed.” 
 
 Murphy (J. J..—-NATURAL SELECTION AND SPIRITUAL 
 FREEDOM. Gl. 8vo. 55. 
 
 SPECTATOR.—“ This is a little volume of very thoughtful and acute detached 
 essays on subjects which have been forced on men’s attention by the modern discoveries 
 concerning evolution, and by the consideration of the relation of man’s physical to his 
 moral nature raised by these discoveries.” 
 
 SCOTSMA N.—‘ The volume is the production of a cultured and thoughtful writer, 
 who has the gift of presenting his thoughts in a thoroughly interesting and attractive 
 manner. 
 
 Myers (F. W. H.)—SCIENCE AND A FUTURE LIFE, 
 Gl. 8vo. 55. 
 
 Mylne (L. G., Bishop of Bombay).—SERMONS PREACHED 
 IN ST. THOMAS’S CATHEDRAL, BOMBAY. Crown 8vo. 6s. 
 
 SCOTSMA N.— They are thoughtful, earnest, and practical, and, as regards their 
 literary qualities, unexceptionable.” 
 
 IRISH ECCLESIASTICAL GAZETTE.—“ Dr. Mylne is very practical in his 
 teaching. . . . These sermons are full of manly earnestness, and a sweet persuasiveness 
 on the side of all that is true and noble in Christian living.” 
 
 METHODIST TIMES.—‘“ They contain very little theology, but a great deal of 
 timely and sensible advice.” 
 
 LITERARY WORLD.—‘ Twenty excellent sermons. . . . There is an_ honesty 
 and courage in these sermons which are worthy of the Christian pulpit. . . . We have 
 quoted enough to show ample justification for the Bishop's venture in giving these 
 thoughtful and pointed discourses to a wider public than that which could have made 
 their acquaintance in his Indian diocese.” 
 
 Pattison (Mark).—SERMONS. Crown 8vo. 6s. 
 PAUL OF TARSUS. §8vo. 105. 6d. 
 PHILOCHRISTUS. Memoirs ofa Disciple of the Lord. 3rd Ed. ὅνο. 12s. 
 
30 MACMILLAN AND CO.’S 
 
 Plumptre (Dean)— MOVEMENTS ΚΝ RELIGIOUS 
 THOUGHT. ?: i caps Svor\.+3s: 46d: 
 
 Potter (R.)—THE RELATION OF ETHICS TO RELIGION. 
 Crown 8vo. 2s. 6d. 
 REASONABLE FAITH: A Short Religious Essay for the Times. By 
 ‘* Three Friends.” Crown 8vo. 15. 
 Reichel (C. P., Bishop of Meath)— 
 THE LORD’S PRAYER, and other Sermons. Crown 8vo. 7s. 6d. 
 CATHEDRAL AND UNIVERSITY SERMONS. Crown 8vo. 6s. 
 
 SCOTTISH LEA DER.— Unusually able . . . all well worth reading.” 
 
 SCOTSMA N.—‘ Able and telling in argument. They deal in an effective manner 
 with some of the main difficulties of belief. 
 
 GLASGOW HERALD.—“ These sermons are of an altogether superior type.” 
 Rendall (Rev. F..—THE THEOLOGY OF THE HEBREW 
 CHRISTIANS. Crown 8vo. 55. 
 
 Reynolds (H. R.)—NOTES OF THE CHRISTIAN LIFE. 
 Crown 8vo. 7s. δα. 
 
 Robinson (Prebendary H. G.)—MAN IN THE IMAGE OF 
 GOD, and other Sermons. Crown 8vo. 7s. 6d. 
 
 Russell (Dean).—THE LIGHT THAT LIGHTETH EVERY 
 MAN: Sermons. With an introduction by Dean PLUMPTRE, 
 D.D. Crown 8vo. 6s. 
 
 SCOTSMAN.—“ Of Maurice he was the devoted friend and disciple, and, according 
 to Dr. Plumptre, the one who most resembled that very excellent man. . . in char- 
 acter and spirit. ‘The sermons contained in this volume are unquestionably such as 
 might be expected from such antecedents. They are evidently the production of a 
 deeply earnest and high-toned mind.” 
 
 GLASGOW HERALD.—‘ The sermons in the volume speak of a mind and heart 
 in genuine affinity with the spiritual struggles of the time, and are tinged with the beauty 
 of a rich poetic nature.” 
 
 BRITISH WEEKLY.—* They are good sermons.” 
 
 Salmon (Rev. George, D.D., Provost of Trinity College, 
 Dublin) — 
 NON-MIRACULOUS CHRISTIANITY, and other Sermons. 2nd 
 Edition. Crown 8vo. 6s. 
 GNOSTICISM AND AGNOSTICISM, and other Sermons. Crown 
 ὅνο. 7s. 6d: 
 Sandford (C. W., Bishop of Gibraltar),—COUNSEL TO 
 ENGLISH CHURCHMEN ABROAD. Crown 8vo. 6s. 
 SCOTCH SERMONS, 1880. By Principal CarrpD and others. 3rd 
 Edition. 8vo. 105: 6d. 
 Seeley (Sir J. R.)}—ECCE HOMO: A Survey of the Life and 
 Work of Jesus Christ. Globe 8vo. 55. 
 NATURAL RELIGION. Globe 8vo. 55. 
 
 ATHEN4 UM.—“ If it be the function of a genius to interpret the age to itself, this 
 as a work of genius. It gives articulate expression to the higher strivings of the time. 
 It puts plainly the problem of these latter days, and so far contributes to its solution; a 
 
THEOLOGICAL CATALOGUE | 31 
 
 positive solution it scarcely claims to supply. No such important contribution to the 
 
 uestion of the time has been published in England since the appearance in 1866 of Ecce 
 Posts. . .. The author is a teacher whose words it is well to listen to; his words are 
 wise but sad; it has not been given him to fine them with faith, but only to light them 
 with reason. His readers may at least thank him for the intellectual illumination, if they 
 cannot owe him gratitude for any added favour. . . . A book which we assume will be 
 read by most thinking Englishmen.” 
 
 PALL MALL GAZETTE.—“ This is one of those rare things in our modern 
 literature—a really speculative book ; and the speculation, whatever else we may think 
 of it, is both ingenious and serious. It is work in the region, not of dogmas or contro- 
 versies, but of ideas.” 
 
 SCOTSMAN.—‘‘ In working out his conception of Natural Religion, the author 
 speaks with admirable force, and occasionally with sarcasm and humour, which blend 
 with passages of considerable literary skill.” 
 
 MANCHESTER GUARDIAN.—“ The present issue is a compact, handy, well- 
 printed edition of a thoughtful and remarkable book.” 
 
 Service (Rev. John).—SERMONS. With Portrait. Crown 8vo. 6s. 
 
 Shirley ΟΝ. N.)—ELIJAH: Four University Sermons. Fcap. 
 8vo. 2s. 6d. 
 
 Smith (Rev. Travers).—MAN’S KNOWLEDGE OF MAN 
 AND OF GOD. Crown ὅνο. 6s. 
 
 Smith (W. Saumarez)—THE BLOOD OF THE NEW 
 COVENANT: A Theological Essay. Crown 8vo, 2s. 6d. 
 
 Stanley (Dean)— P 
 THE NATIONAL THANKSGIVING. Sermons preached in 
 Westminster Abbey. 2nd Edition. Crown 8vo. 2s. 6d. 
 ADDRESSES AND SERMONS delivered during a visit to the 
 United States and Canada in 1878. Crown 8vo. 6s. 
 
 Stewart (Prof. Balfour) and Tait (Prof. P. G..}—-THE UNSEEN 
 UNIVERSE; OR, PHYSICAL SPECULATIONS ON A 
 FUTURE STATE. 15th Edition. Crown ὅνο. 6s. 
 
 PARADOXICAL PHILOSOPHY: A Sequel to ‘*The Unseen 
 Universe.” Crown 8vo. 7759. 6d. 
 
 Stubbs (Dean).—FOR CHRIST AND CITY. Sermons and 
 
 Addresses. Crown 8vo. 6s. 
 
 CHRISTUS IMPERATOR. A Series of Lecture-Sermons on the 
 Universal Empire of Christianity. Edited by C. W. Srusss, 
 D.D. Crown 8vo. 6s. 
 
 The discourses included in this volume were delivered in 1893 in the 
 Chapel-of-Ease to the Parish Church of Wavertree—at that time the 
 centre of much excellent social work done by Mr. Stubbs, who had not 
 yet been promoted to the Deanery of Ely. The following are the subjects 
 and the preachers :—The Supremacy of Christ in all Realms: by the Very 
 Rev. Charles Stubbs, D.D., Dean of Ely.—Christ in the Realm of History : 
 by the Very Rev. G. W. Kitchen, D.D., Dean of Durham.—Christ in the 
 Realm of Philosophy: by the Rev. R. E. Bartlett, M.A., Bampton 
 Lecturer in 1888.—Christ in the Realm of Law: by the Rev. J. B. 
 Heard, M.A., Hulsean Lecturer in 1893.—Christ in the Realm of Art: 
 by the Rev. Canon Rawnsley, M.A., Vicar of Crosthwaite.—Christ in the 
 Realm of Ethics: by the Rev. J. Llewelyn Davies, D.D., Vicar of Kirkby 
 
 C 
 
32 MACMILLAN AND CO.’S 
 
 Lonsdale, and Chaplain to the Queen.—Christ in the Realm of Politics : 
 by the Rev. and Hon. W. H. Freemantle, M.A., Canon of Canterbury.— 
 Christ in the Realm of Science: by the Rev. Brooke Lambert, B.C.L., 
 Vicar of Greenwich.—Christ in the Realm of Sciology: by the Rev. S. A. 
 Barnett, M.A., Warden of Toynbee Hall, and Canon of Bristol.—Christ 
 in the Realm of Poetry: by the Very Rev. Charles Stubbs, D.D., Dean 
 of Ely. 
 
 SCOTSMAN.—“ Their prelections will be found stimulating and instructive ina high 
 degree. The volume deserves recognition asa courageous attempt to give to Christianity 
 its rightful place and power in the lives of its professors.” 
 
 GLASGOW HERAL D.—‘ This is a very interesting and even in some respects a 
 notable book. It might almost be regarded as the manifesto of an important party in 
 the Church of England.” 
 
 Tait (Archbishop)— 
 THE PRESENT POSITION OF THE CHURCH OF ENGLAND. 
 Being the Charge delivered at his Primary Visitation. 8vo. 3s. 6d. 
 
 DUTIES OF THE CHURCH OF ENGLAND. Being seven 
 Addresses delivered at his Second Visitation. $8vo. 4s. 6d. 
 
 THE CHURCH OF THE FUTURE. Charges delivered at his 
 Third Quadrennial Visitation. 2nd Edition. Crown 8vo. 3s. 6d. 
 
 Taylor (Isaac) -—THE RESTORATION OF BELIEF. Crown 
 Svo. 8s. 6d. 
 Temple (Frederick, Bishop of London)— 
 SERMONS PREACHED IN THE CHAPEL OF RUGBY 
 SCHOOL. SECOND SERIES. 3rd Ed. Extra fcap. 8vo. 6s. 
 THIRD SERIES. 4th Edition. Extra fcap. 8vo. 65: 
 
 THE RELATIONS BETWEEN RELIGION AND SCIENCE. 
 Bampton Lectures, 1884. 7th and Cheaper Ed. Cr. 8vo. 6s. 
 
 Trench (Archbishop). -HULSEAN LECTURES. 8vo. 7s. 6d. 
 
 Tulloch (Principal)—THE CHRIST OF THE GOSPELS 
 AND. THE CHRIST .OF. MODERN CRITICISM. _. Extra 
 fcap. 8vo. 4s. 6d. 
 
 Vaughan (C. J., Dean of Llandaff)— 
 
 MEMORIALS OF HARROW SUNDAYS. κί Edition. Crown 
 Svo. Ios. 6d. 
 
 EPIPHANY, LENT, AND EASTER. 3rd Ed: Cr. 8vo. 10s. 6d. 
 
 HEROES OF FAITH. 2nd Edition. Crown 8vo. 6s. 
 
 LIFE’S WORK AND GOD’S DISCIPLINE. 3rd Edition. 
 Extra feap. 8vo. 2s. 6d. 
 
 THE WHOLESOME WORDS OF JESUS CHRIST.» 2nd 
 Edition. Fcap. 8vo. 3s. 6d. 
 
 FOES OF FAETH. 2nd Edition. Fcap. 8vo. 3s. 6d. 
 
 CHRIST SATISFYING THE INSTINCTS OF HUMANITY. 
 2nd Edition. Extra fcap. 8vo. 3s. 6d. 
 
 COUNSELS FOR YOUNG STUDENTS.  Fcap. 8vo. 2s. 6d. 
 
THEOLOGICAL CATALOGUE 33 
 
 Vaughan (Ὁ. J., Dean of Llandaff )—continued. 
 THE TWO GREAT TEMPTATIONS. 2nd Ed. Feap. 8vo. 35. 6d. 
 
 ADDRESSES FOR YOUNG CLERGYMEN. Extra fcap. 8vo. 
 4s. 6d. 
 “MY SON, GIVE ME THINE HEART.” Extra feap. 8vo. 55. 
 
 REST AWHILE. Addresses to Toilers in the Ministry. Extra fcap. 
 8vo. 55s. 
 
 TEMPLE SERMONS. Crown 8vo. Ios. 6d. 
 
 AUTHORISED OR REVISED? Sermons on some of the Texts in 
 which the Revised Version differs from the Authorised. Crown 
 8vo. 7s. 6d. 
 
 LESSONS OF THE CROSS AND PASSION. WORDS FROM 
 THE CROSS. THE REIGN OF SIN. THE LORD’S 
 PRAYER. Four Courses of Lent Lectures. Crown 8vo. Ios. 6d. 
 
 UNIVERSITY SERMONS. NEW AND OLD. Cr. 8vo. tos. 6d. 
 
 NOTES FOR LECTURES ON CONFIRMATION, Fcap. 8vo. 
 Is. 6d, 
 
 THE PRAYERS OF JESUS CHRIST: a closing volume of Lent 
 Lectures delivered in the Temple Church. Globe 8vo. 35. 6d. 
 
 DONCASTER SERMONS. Lessons of Life and Godliness, and 
 Words from the Gospels. Cr. 8vo. 105. 6d. 
 RESTFUL THOUGHTS IN RESTLESS TIMES. Cr. 8vo. 5s. 
 
 LAST WORDS IN THE TEMPLE CHURCH. Globe 8vo. 5s. 
 
 TIM ES.—‘‘ A volume of sermons for which the title and the name of the preacher will 
 speak more than any recommendation of ours.” 
 
 SCOTSMAN.—“ Their earnestness and strength of thought distinguish them greatly 
 amid the innumerable instances of pulpit oratory which come before the world in books.” 
 
 MANCHESTER GUARDIAN.—“ The whole volume will be very welcome to Dr. 
 Vaughan’s many admirers.” 
 
 SATURDAY REVIEW.—“ These discoveries in thought, in style, have so much 
 that is permanent and fine about them that they will stand the ordeal of being read by 
 any serious man, even though he never heard Dr. Vaughan speak.” 
 
 LEEDS MERCUR Y.—“‘ Are such as only one possessed of his great ability, varied 
 attainments, and rich experience could have produced.” 
 
 Vaughan (Rev. D. J..—-THE PRESENT TRIAL OF FAITH. 
 Crown ὅνο. 55. 
 QUESTIONS OF THE DAY, SOCIAL, NATIONAL, AND 
 RELIGIOUS. Crown 8vo. 5s. 
 NATIONAL OBSERVER.—“‘In discussing Questions of the Day Mr. D. J. 
 aughan speaks with candour, ability, and common sense.” 
 SCOTSMAN.—‘‘ They form an altogether admirable collection of vigorous and 
 thoughtful pronouncements on a variety of social, national, and religious topics.” 
 GLASGOW HERALD.—“ A volume such as this is the best reply to those friends 
 of the people who are for ever complaining that the clergy waste their time preaching 
 antiquated dogma and personal salvation, and neglect the weightier matters of the law.” 
 MANCHESTER GUARDIAN.—“ He speaks boldly as well as thoughtfully, and 
 what he has to say is always worthy Of attention.” 
 _ EXPOSITORY TIMES.—* Most of them are social, and these are the most interest- 
 ing. And one feature of peculiar interest is that in those sermons which were preached 
 twenty years ago Canon Vaughan saw the questions of to-day, and suggested the remedies 
 we are beginning to apply.” 
 
34 MACMILLAN AND CO.’S 
 
 Vaughan (Rev. E. T.}—SOME REASONS OF OUR CHRIS- 
 TIAN HOPE. Hulsean Lectures for 1875. Crown 8vo. 6s. 6d. 
 
 Vaughan (Rev. Robert). STONES FROM THE QUARRY. 
 
 Sermons. Crown 8vo. 58. 
 
 BRITISH WEEKLY.—“ Though these sermons do not in every respect correspond 
 to our ideal of popular preaching, having in them here and there too much of the essay 
 style of sermonising, they are unquestionably able and fascinating. . . . Mr. Vaughan’s 
 style has the charm often of originality, and always of independence, and we never lose 
 consciousness of the fact that we are reading the words of one whose faith is no mere 
 parrot-cry, but the expression of an intelligent and well-grounded conviction. . It is 
 a pleasure to come across sermons of an order which will prove, even to the most sceptical, 
 that theology is still a living force, and which exemplify the union of intellectual robustness, 
 devout Christian faith, and a spiritual refinement.” 
 
 SHEFFIELD DAILY TELEGRAPH.—“ There are nineteen sermons in the 
 volume. It is noteworthy that they are all short, the preacher possessing the rare power 
 of expressing crisply and concisely what he means. A singular success in saying much in 
 few words is accompanied by exceptional lucidity and orderly sequence of statement and 
 argument. Stones from the Quarry is one of the books of sermons which ought to live.” 
 
 NEWCASTLE CHRONICLE.—“ These able, earnest, and eloquent sermons.” 
 
 Venn (Rev. John).—ON SOME CHARACTERISTICS OF 
 BELIEF, SCIENTIFIC AND RELIGIOUS. $8vo. 6s. 6d. 
 
 Ward (W.)—WITNESSES TO THE UNSEEN, AND 
 OTHER ESSAYS. 8vo. tos. 6d. 
 
 ST. JAMESS GAZETTE.—“ Mr. Ward’s reputation as a philosophical thinker at 
 once accurate, candid, and refined, and as the master of a literary style alike vigorous, 
 scholarly, and. popular, has been amply established by his previous works. ‘That it is well 
 worthy of his reputation, is enough to say in commendation of his new book.” 
 
 DAILY CHRONICLE.—“ His whole book recalls men to those witnesses for the 
 unseen, which laboratories cannot analyse, yet which are abundantly rational.” 
 
 TIMES.—“* A series of brilliant and suggestive essays. . This pregnant and sug- 
 gestive view of the larger intellectual tendencies of our own and other ages is enforced 
 and illustrated by Mr. Ward with much speculative insight and great literary brilliancy.” 
 
 Welldon (Rev. J. E. C.)}}—-THE SPIRITUAL LIFE, and 
 other Sermons. Crown 8vo. 6s. 
 
 SCOTTISH LEADER.—“‘In a strain of quiet, persuasive eloquence, Mr. Welldon 
 treats impressively of various aspects of the higher life. His discourses cannot fail both 
 to enrich the heart and stimulate the mind of the earnest reader.” 
 
 _ GLASGOW HERALD.—“ They are cuitured, reverent, and thoughtful produc- 
 tions.” 
 
 Westcott (B. F., Bishop of Durham)— 
 ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES. 
 Sermons. Crown $vo. 4s. 6d. 
 
 GIFTS FOR MINISTRY. Addresses to Candidates for Ordination. 
 Crown 8vo. 15. 6d. 
 
 THE VICTORY OF THE CROSS. Sermons preached during Holy 
 Week, 1888, in Hereford Cathedral. Crown 8vo. 3s. 6d. 
 
 FROM STRENGTH TO STRENGTH. Three Sermons (In 
 Memoriam J. B. D.) Crown 8vo. 2s. 
 
 THE REVELATION OF THE RISEN LORD. Cr. 8vo. 6s. 
 THE HISTORIC FAITH. 3rd Edition. Crown 8vo. 6s. 
 
 THE GOSPEL OF THE RESURRECTION. 6th Ed. Cr. 8vo. 6s. 
 THE REVELATION OF THE FATHER. Crown 8vo. 6s. 
 CHRISTUS CONSUMMATOR. 2nd Edition. Crown 8vo. 6s. 
 
THEOLOGICAL CATALOGUE 35 
 
 Westcott (B. F., Bishop of Durham)—contznued. 
 SOME THOUGHTS FROM THE ORDINAL. Cr. 8vo. 15. 6d. 
 SOCIAL ASPECTS OF CHRISTIANITY. Crown 8vo. 6s. 
 ESSAYS IN THE HISTORY OF RELIGIOUS THOUGHT IN 
 THE WEST. Globe 8vo. 55. 
 THE GOSPEL OF LIFE. Cr. 8vo. 6s. 
 THE INCARNATION AND COMMON LIFE. Crown 8vo. 95. 
 
 GLASGOW HERALD.—“ The teaching throughout is eminently inspiring. . . . 
 There is a mystical strain in it, and yet it is direct and practical at the same time.” 
 
 TIMES.—“‘ A collection of sermons which possess, among other merits, the rare one 
 of actuality, reflecting, as they frequently do, the Bishop's well-known and eager interest 
 in social problems of the day.” 
 
 White (A. D.)—A HISTORY OF THE WARFARE OF 
 SCIENCE WITH THEOLOGY IN CHRISTENDOM. By 
 ANDREW DICKSON WHITE, LL.D. (Yale), L.H.D. (Columbia), 
 Ph.D. (Jena), late President and Professor of History at Cornell 
 University. In Two Vols, ὅνο. 215. net. 
 
 DAILY CHRONICLE.—“‘The story of the struggle of searchers after truth with 
 the organised forces of ignorance, bigotry, and superstition is the most inspiring chapter 
 
 in the whole history of mankind. That story has never been better told than by the 
 ex-President of Cornell University in these two volumes.” 
 
 SCOTSMAN.—“ It has qualities of substantial scholarship and genuine concern for 
 the advancement of knowledge which will recommend it to the attention of readers 
 beyond the circle of those immediately interested in the welfare of the Cornell University.” 
 
 Whittuck (C. A..—THE CHURCH OF ENGLAND AND 
 RECENT RELIGIOUS THOUGHT. Crown 8vo. 7s. 6d. 
 
 TIMES.—‘‘ His grasp of the subject is comprehensive, and his thought is often 
 original and full of striking suggestions.” 
 
 GLASGOW HERALD.—“ An able, vigorous, and temperately written book.” 
 
 Wickham (Rev. E. C.)—WELLINGTON COLLEGE 
 SERMONS. Crown 8vo. 6s. 
 
 Wilkins (Prof. A. S..—THE LIGHT OF THE WORLD: an 
 Essay. 2nd Edition. Crown 8vo. 35. 6d. 
 
 Williamson (M. B.)—THE TRUTH AND THE WITNESS. 
 By M. B. WiLLi1amson, M.A. Crown 8vo. 4s. 6d. 
 
 BRITISH WEEKLY.—“ A thoughtful little treatise.” 
 
 SCOTSMAN.—‘ All who read it will recognise its learning, its power of subtle 
 thought, and the philosophical spirit in which it approaches the consideration of its 
 topics.” 
 
 Willink (A..—THE WORLD OF THE UNSEEN. (Cr. 8vo. 
 3s. 6d. 
 Wilson (J. M., Archdeacon of Manchester)— 
 SERMONS PREACHED IN CLIFTON COLLEGE CHAPEL. 
 Second Series. 1888-90. Crown 8vo. 6s. 
 ESSAYS AND ADDRESSES. Crown 8vo. 2s. 6d. net. 
 
 This work, a new edition of which has been called for, deals exclusively 
 with principles. It cannot, therefore, be out of date, and the author, in 
 revising it for the press, has not found it necessary to make any alterations. 
 The subjects are :—Water—Some Properties and Peculiarities of it; a 
 Chapter in Natural Theology ; Morality in Public Schools, and its Relation 
 
36 MACMILLAN AND CO’S THEOLOGICAL CATALOGUE 
 
 to Religion—A Fragment ; The Need of giving Higher Biblical Teaching 
 and Instruction on the Fundamental Questions of Religion and Christianity ; 
 The Theory of Inspiration, or, Why Men do not Believe the Bible ; Letter 
 to a Bristol Artisan ; The Limits of Authority and Free Thought ; Church 
 Authority: Its Meaning and Value; Christian Evidences; Miracles ; 
 Evolution: An Elementary Lecture; Fundamental Church Principles ; 
 Roman Stoicism as a Religion. 
 
 GUARDIAN.—“We heartily welcome a new edition of Archdeacon Wilson’s 
 Essays and Aadresses.” 
 
 SPEAKER.—‘‘We are glad to welcome a new edition of the Archdeacon of 
 Manchester’s Essays and Addresses. . . . These addresses are manly, straightforward, 
 and sagacious ; and they are, moreover, pervaded with a deep sense of responsibility and 
 unfailing enthusiasm.” 
 
 Wilson (J. M., Archdeacon of Manchester)—condinued. 
 
 SOME CONTRIBUTIONS TO THE RELIGIOUS THOUGHT 
 OF OUR TIME. Crown $8vo. 6s. 
 
 Wood (C. J.) SURVIVALS IN CHRISTIANITY. Cr. 8vo. 6s. 
 
 MANCHESTER GUAR DIAN.—“ Striking, stimulating and suggestive lectures. 
 . . . The author writes with the boldness and conviction of a mystic; he brings wide 
 reading to bear upon every branch of his subject, and his book is impressive and 
 interesting throughout.” 
 
 Printed by R. & R. Clark, Limitrep, Edinburgh. 
 
 Xiv.10.9.96- 
 
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