LIBEAET 
 
 OF THE 
 
 Theological Seminary, 
 
 PRINCETON, N. J. 
 
 BR 45 .H84 1873 ~^ " 
 Leathes, Stanley, 1830-1900. 
 The gospel its own witness 
 
THE HULSEAN LECTURES 
 
 FOR 1873. 
 
 a 2 
 
THE GOSPEL 
 
 ITS OWN WITNESS. 
 
 THE HULSEAN LECTURES FOR 1873. 
 
 BY THE 
 
 / 
 Rev. STANLEY LEATHES, M.A.. 
 
 MINISTER OF ST. PHILIP'S, REGENT STREET ; 
 PROFESSOR OF HEBREW, KING'S COLLEGE. LONDON. 
 
 Henry S. King & Co., 
 
 65 CORNHILL, AND 12 PATERNOSTER ROW. LONDON. 
 
 I874. 
 
{All rights reserved '.) 
 

 PREFACE 
 
 ■+o*- 
 
 By the changes of recent years the Hulsean 
 Lectures have been reduced from twenty to eight, 
 and from eight to four. The limit of four lectures 
 is manifestly too narrow for the detailed discussion 
 of any important subject or the development of 
 an elaborate argument ; and the fact of the vaca- 
 tion being selected as the time for their delivery, 
 — as was the case with the present lectures, which 
 were appointed for the last two Sundays in Lent, 
 Good Friday, and Easter Day, when, for the 
 most part, there could be no congregation, — is 
 
vi PRE FA CE. 
 
 not more favourable. It was therefore thought 
 advisable to address one's self as directly as 
 possible to the main object of the foundation, 
 namely, the evidential aspect of the Christian 
 faith, in a plain matter-of-fact, common-sense way. 
 If what was written was to have any wider 
 publicity than the small circle of immediate 
 hearers, the more popular it could be made the 
 better. 
 
 There is a prejudice often felt against speak- 
 ing of Christianity in the character of an advocate. 
 Christianity, it is assumed, needs no advocacy. 
 This may be very true, and Christianity does 
 indeed desire nothing but a fair field and no 
 favour. But we may question whether, under all 
 circumstances, to show it no favour, or at least no 
 personal interest, is to secure it a fair field. It is as 
 
PREFACE. vii 
 
 impossible at once to believe and to disbelieve as 
 it is to like and to dislike. If we really believe 
 that Christianity bears the mark of a Divine 
 origin, then we cannot be so impartial as to regard 
 it as merely human. There is a philosophic 
 treatment of Christianity which may be con- 
 sistent with being a Christian, and Christianity is 
 or may be the highest philosophy ; but it is also 
 possible to lose the Christian in the philosopher, 
 and the bearing of the disciple in that of the 
 impartial judge. If we are forbidden to be advo- 
 cates and required to be judges, it is too often 
 forgotten that Christianity itself requires us to be 
 disciples. If, however, we are sincere disciples 
 we need not shrink from being advocates likewise, 
 so long as we do not suffer our advocacy to warp 
 our judgment. 
 
viii PRE FA CE. 
 
 In the following lectures, which, though for 
 1873 were delivered in 1874, there are many 
 points that obviously might receive, if indeed 
 they do not require, more lengthened treatment ; 
 but the main drift of the argument, so far as it 
 aims at being one, is, I hope, sufficiently clear 
 and alike independent of such treatment and 
 deserving the attention of earnest inquirers and of 
 thoughtful students, 
 
CONTENTS. 
 
 ♦ • 
 
 i. 
 
 PAGE 
 
 The Want implied by the Present Aspect of the 
 
 Church 1 
 
 II. 
 
 The Primitive Gospel 45 
 
 III. 
 
 The Effects of the Primitive Gospel 89 
 
 IV. 
 
 The Regenerative Power of the Gospei 135 
 
THE WANT IMPLIED BY THE 
 PRESENT ASPECT OF THE CHURCH. 
 
 Romans i. 3, 4. 
 
 Concerning His Son Jesus Christ our Lord, which was made 
 of the seed of David according to the flesh ; and declared 
 to be the Son of God with power, according to the spirit 
 of holiness, by the resurrection from the dead. 
 
 This is the statement which St. Paul makes of 
 that gospel which he desired so earnestly to pro- 
 claim at Rome. It is very simple, very definite, 
 and very full. It is, conspicuously, a gospel of 
 fact rather than of doctrine, a personal rather 
 than a dogmatic gospel. There may indeed 
 have been many points which the great teacher 
 himself would have regarded as essential to the 
 
THE GOSPEL ITS OWN WITNESS. 
 
 integrity of his message which are not expressed 
 even if they are implied in it ; but it is scarcely 
 possible to conceive that he would have been 
 willing to surrender any one of those points which 
 are here explicitly enumerated. The reality of 
 the Divine Sonship of Jesus ; the fact of His 
 personal descent from the family of David ; the 
 validity of His claim to be the promised Messiah, 
 which was intimately connected with this fact ; 
 the historic truth of His resurrection from the 
 dead ; the unblemished holiness which was at once 
 so characteristic of His life, and so needful to be 
 followed after by every one who named His 
 name, — these, we may presume, were, one and all, 
 integral and indispensable elements in the pro- 
 fessedly Divine message which he bore. 
 
 Nor is it possible to call in question the author- 
 itative character of this statement as a summary of 
 the earliest Christian teaching. In its most literal 
 acceptation it is not at variance, but in striking 
 
PRESENT ASPECT OE THE CHURCH. 
 
 harmony, with the testimony even of the synop- 
 tical gospels. In them we are taught, in no 
 ambiguous manner, the Divine Sonship of Jesus, 
 His royal lineage, His claim to be the Messiah, 
 the fact of His resurrection, the holiness of His 
 personal character, the holiness He required of 
 His followers. It cannot be alleged thus far that 
 the teaching of St. Paul was different from that 
 of Jesus or of the earliest records of the life of 
 Jesus; while the genuineness of the epistle itself 
 rests upon a basis of certainty, and its declarations 
 on these and similar matters are capable of the 
 fullest corroboration from other productions of the 
 same writer equally indubitable. We have, more- 
 over, from one of these productions, the Epistle to 
 the Galatians, the most emphatic assertion on the 
 part of the writer himself of the permanence and 
 unchangeable character of the message which he 
 proclaimed. 1 In the face of these reiterated 
 
 1 Gal. i. 8, 9. 
 
6 THE GOSPEL ITS OWN WITNESS. 
 
 assertions it cannot even be oretended that in the 
 
 j. 
 
 opinion of the writer himself the message he was 
 so anxious to deliver was liable to substantial 
 modification, still less to material change. He 
 may indeed, not unnaturally, have been somewhat 
 over-sensitive about the perpetuation of teaching 
 which he regarded in some sense as peculiarly his 
 own ; but as to what his opinion was on this 
 matter, there is no shadow or sort of doubt. He 
 considered what he termed his gospel to be of such 
 a nature that not even the proclamation of an 
 angel from heaven could suffice to set it aside, and 
 yet more, he believed that when its message had 
 been adequately received, it could not be reversed 
 even if he were himself to declare it false. 
 
 And looking at this matter in the light of the 
 present day, the question naturally arises, how far 
 the apostle was justified in his opinion, and how 
 far we ourselves are bound by it. That his 
 opinion adequately and accurately represented the 
 
PRESENT ASPECT OF THE CHURCH. 7 
 
 first utterances of the gospel, as far as we have 
 any means of ascertaining them, there can be no 
 question ; the only question is, how far that gospel 
 was itself independent of those utterances, and 
 capable of being improved. 
 
 * 
 
 Some thirty years ago this question was not 
 without general interest to the Church, from the 
 bearing which it naturally had upon the contro- 
 versy with Rome. It was then felt, and the 
 course of subsequent events has fully justified the 
 feeling, that the letter of Scripture alone was not 
 sufficient as a basis for Roman teaching. The 
 authority of tradition and the theory of develop- 
 ment were openly invoked to its aid. The first 
 expression of Christian doctrine was not complete, 
 but germinal. The seed was sown, but the plant, 
 the flower, and the fruit were its natural and 
 necessary after-growth. What has been one 
 obvious result of the adoption of such a theory is 
 perfectly well known to all of us. Its actual sue- 
 
8 THE GOSPEL ITS OWN WITNESS. 
 
 cess has probably far exceeded the most sanguine 
 anticipations of its originator. 
 
 But a reaction unavoidably ensued. There 
 appears to be that Teutonic element in the Eng- 
 lish character which is in hopeless antagonism to 
 the usurpations of Rome. The claims of the 
 Church were unendurable, even if the final 
 authority of Scripture was not recognised. And 
 now there has arisen another difficulty from a 
 totally opposite quarter. The former premises 
 being adopted, a very different conclusion has been 
 arrived at. The insufficiency of Scripture has 
 been assumed in order to make way for the claims 
 of reason, and the greater development and the 
 freer exercise of the critical faculty. The tendency 
 now is to believe that the gospel-revelation is 
 superannuated, that mankind has outgrown 
 the teaching of apostles and the doctrines of 
 Christianity, that our only hope is in the unre- 
 strained progress of the intellect, and the unfettered 
 
PRESENT ASPECT OF THE CHURCH. 9 
 
 license of speculation. The natural passion for 
 freedom rebels against the thought of being held 
 in check by the utterances even of a Paul or John. 
 They were not only men of like passions with 
 ourselves, but of weaker and less mature judg- 
 ment than we, and their recorded opinions are 
 to be taken only for what they are worth, and 
 must be allowed to stand or fall solely upon their 
 own merits. Thus the pure gospel must be care- 
 fully and critically distinguished from St. Paul's 
 one-sided and biassed enunciation of it. 
 
 Many influences have combined to produce 
 this condition of thought and feeling, or an 
 approximation to it. The triumphs achieved by 
 the pursuit of the inductive method in physical 
 science have naturally led men to believe that 
 there should be no limits to its employment, 
 although the precept and example of its first 
 and greatest master were alike opposed to its 
 intrusion into matters of Divine faith. The rash 
 
io THE GOSPEL ITS OWN WITNESS, 
 
 and precipitate conclusions which have oftentimes 
 been adopted in the name of criticism, which 
 have obtained the greater notoriety from being 
 the more audacious ; a love of theory, and a dis- 
 position to generalise hastily, rather than patiently 
 investigate facts, or recognise the true bearing 
 of facts already established ; a thirst for novelty, 
 together with the spirit of general restlessness 
 and dissatisfaction with former results, however 
 sound, which is a characteristic of the age we 
 live in — these, and similar tendencies, the force 
 of which we must all more or less acknowledge, 
 have conspired to bring about a general unsettle- 
 ment of mind upon subjects which, if of any, can 
 only be of paramount, importance. 
 
 Nor is the present position of parties within 
 the Church itself, or the general aspect of other 
 prominent Christian bodies, calculated to produce a 
 favourable impression upon the mind which judges 
 from without. There is a want of real unity, and 
 
PRESENT ASPECT OF THE CHURCH. n 
 
 the apparent presence of any principle of cohesion 
 among members of the same Church. The intense 
 * earnestness of personal piety, which more than 
 half a century ago was not without conspicuous 
 examples here and elsewhere, is not so manifest 
 now. Those who occupy the same relative 
 position in the sphere of theological opinion, by 
 no means fill the same place. There is, moreover, 
 in these cases an inability to sympathise with 
 many of the questions which agitate inquiring 
 minds, that renders them ineffectual as guides for 
 the perplexed. They are apt to confound walking 
 in the old paths with a repetition of the old 
 phraseology and the utterance of former watch- 
 words, without any reference to the changed 
 aspect of things, and the modified requirements 
 thereby superinduced. Truth, though it must 
 always be in essence one, is various and manifold 
 in its outward form. It is difficult to stereotype 
 the expression of truth and retain at the same 
 
12 THE GOSPEL ITS OWN WITNESS 
 
 time its spiritual freedom and elasticity ; but 
 nothing surely is more requisite than this in 
 the conflict of truth with many-sided error. 
 The arms and armour of mediaeval warfare would 
 be worse than useless in the battles of to-day. 
 If, therefore, we would offer an effectual re- 
 sistance to the foe we have to grapple with, it 
 can only be by trying to understand his position 
 and seeking to appreciate his strength. The 
 modern representatives of that school of thought 
 which was the salvation of the Church in the 
 commencement of the present century can 
 scarcely be said to have aspired to do this. 
 
 Moreover, notwithstanding their great nume- 
 rical strength, it is very doubtful whether they 
 must not yield, in point of increasing influence 
 as well as numbers, to another and more recent 
 school, who claim to be the truest representatives 
 of the original and undivided national Church. 
 Here, however, also there appears to be for the 
 
PRESENT ASPECT OF THE CHURCH. 13 
 
 most part a want of appreciation of the present 
 phases of our position, and of its truest needs. 
 The central life of Christianity is confounded as 
 it seems with allegiance to some very subordinate 
 standing order, and devotion to a rubric or a 
 service-book is apparently regarded as of greater 
 importance than the moral influence of Christian 
 teaching on the heart. The channels of salvation 
 in sacraments and ordinances appear to be too 
 often identified with the salvation itself — the 
 stream of living water with the mechanical con- 
 trivance through which it flows. There can be 
 no question as to the popularity of this section 
 and its teaching. If success or usefulness is to 
 be measured by adherence, by attachment and 
 obedience to a system, there should be no ques- 
 tion as to the greatness of its work done. It is 
 one of the most striking features of Christianity, 
 that its influence can predominate over the defects 
 of system, that its fragrance escapes from the 
 
14 THE GOSPEL ITS OWN WITNESS. 
 
 casket in which it is enshrined. Still, it is only 
 too manifest that the eagerness to enlist sympa- 
 thisers with one particular direction of what is 
 called Church feeling, is much stronger than the 
 desire to maintain those particular elements of 
 Christian faith which are common to other and 
 diverse members of the Christian body. The 
 zeal, for example, which is displayed to uphold 
 the doctrine of Baptismal Regeneration, or the 
 Apostolical Succession, is greater than any which 
 is felt for the truth of the Messiahship of Jesus, 
 or the reality of His resurrection from the dead. 
 It is of course assumed that these are points 
 already acknowledged and received, whereas the 
 others are, it may be, less securely established ; 
 but still one must admit that the degree of interest 
 manifested in these and similar points is in the 
 inverse ratio to their essential importance. For 
 example, it stands to reason that the reality of 
 the death of Christ must be a matter of greater 
 
PRESENT ASPECT OF THE CHURCH. 15 
 
 moment than the doctrine of the Real Presence in 
 the Eucharist, and yet the degree of interest 
 manifested in maintaining the latter is greater 
 than any that would be displayed in defence of 
 the former ; or to put it otherwise, more sympathy 
 would be felt with those who accepted the doc- 
 trine of the Real Presence than with any who had 
 a profound conviction of the reality and virtue of 
 our Lord's death. It is, however, obvious that, 
 without pronouncing any judgment on the doc- 
 trine of the Real Presence, the reality and virtue 
 of the Lord's death must be more essential to the 
 life of Christianity, and, consequently, ought to be 
 able to elicit among Christians a proportionately 
 greater amount of interest. If, therefore, in any 
 one section of the Church points of subordinate 
 or external interest are regarded with the greatest 
 favour as symbols of union and occasions for sym- 
 pathy, there must surely be reason to fear that it 
 is because the points of more central and vital inte- 
 
1 6 THE GOSPEL ITS OWN WITNESS. 
 
 rest are less appreciated as bonds of union, if even 
 they are not held with less tenacity. It is only too 
 evident that, unless this section of the Church can 
 be brought to estimate the present position of the 
 Christian faith in its relation to the thoueht and 
 feeling of the present day, it must fail signally in 
 its witness for Christ before men, because, being- 
 necessarily but partial and limited in its aspect of 
 truth, it cannot hope to convey the whole truth to 
 others. It is something more than a revival of 
 mediaeval customs and mediaeval methods of 
 thought that is wanted in the struggle of to-day ; 
 it is the reproduction of that very life which 
 underlay those customs and modes of thought, 
 and which can no more be identified with them 
 than they can be with the earliest expressions of 
 the Christian life. 
 
 There is, however, another and a popular and 
 increasing section of the Church in this land 
 which demands our attention. It is comprised 
 
PRESENT ASPECT OF THE CHURCH. 17 
 
 of those who, having been educated in one or 
 other of these earlier sections, have broken loose 
 from either or from both, in righteous indignation 
 against the narrowness which characterised them. 
 It was felt that Christianity must be something 
 more than belief in or allegiance to the verbal 
 inspiration of a book, that it could not be bound 
 for better or for worse to a particular phase of 
 teaching, which was created by the accidental atti- 
 tude of Romanism on the one side, and of Pro- 
 testant Christianity on the other. The logic of 
 facts and the open message of nature had a claim 
 to be recognised as well as traditional reverence 
 for the Word of God and the intentionally 
 cautious formularies, or the elaborately vague 
 decisions of the Prayer-book. The absolutely 
 final character of a declaration of faith that was 
 put forth three centuries ago, was not only re- 
 garded as arbitrary and anachronistic, but was 
 
 felt to be inconsistent also with the very 
 
 c 
 
t8 THE GOSPEL ITS OWN WITNESS. 
 
 principles to which its own origin was due. The 
 Church of the sixteenth century had no preroga- 
 tive by which it was authorised to legislate 
 absolutely for the Church of the nineteenth. 
 Other interests were afloat, and other questions 
 were mooted ; other aspirations were awakened, 
 and other difficulties were felt, which lay alto- 
 gether beyond the ken of the reformers, and for 
 dealing with which, therefore, they could not be 
 accepted as authoritative, still less as infallible 
 guides. The attitude of those who felt thus was 
 essentially a protestant attitude. Their reverence 
 for the past might be great, but their reverence 
 for common sense, for reason and for truth, was 
 greater. They felt, moreover, that the National 
 Church was to be a reality, and not a name, and 
 that therefore it must be able, more or less, to 
 sympathise with, and adapt itself to, the altered 
 condition of the nation. 
 
 It is impossible not to see that there is much 
 
PRESENT ASPEC2 OE THE CHURCH. 19 
 
 of truth in such convictions, and that there is 
 probably a more lively sense of the real want of 
 our age in this section of the Church than in 
 either of the others. It may be questioned, how- 
 ever, to what extent we may implicitly trust its 
 guidance. There is something inherently vague 
 in a programme which is arranged mainly by the 
 prevailing taste or requirements of the hour. 
 What we really want more than anything else 
 is some abiding principle. If popular taste and 
 not principle becomes the ruling influence, we 
 have manifestly no guarantee that the decisions 
 of to-day may not be reversed to-morrow. The 
 exigencies of the passing hour may be very urgent, 
 but there are others that will outweigh them. 
 If conduct is to be governed by circumstance 
 and not by principle, it must necessarily be vacil- 
 lating and inconsistent. And there are not 
 wanting evidences of this in the most recent 
 phase of religious thought in the Church. There 
 
20 THE GOSPEL ITS OWN WITNESS. 
 
 is a tendency to be chiefly swayed by the latest 
 manifestation 01 popular opinion, whatever that 
 may be. The boundary line of definite belief is 
 a movable limit which may be shifted according 
 to expediency or to pressure. There is no one 
 opinion which may be regarded as fixed or cer- 
 tain. All must be considered as liable to change. 
 Even the most widely-received beliefs are to be 
 held only as provisionally true; true, that is, till 
 they are believed false — till, in fact, they have been 
 outvoted, and the majority have declared against 
 them. What if among such beliefs should be the 
 substantial historic truth of the Gospels, the fact 
 of our Lord's death, the reality of His resurrection, 
 the actual mission of the Holy Ghost, the essential 
 difference between natural and revealed religion, 
 or the like. It is manifest that in that case 
 there must be an end to the teaching function 
 of the Church, because she would have nothing 
 certain to teach ; she would have nothing to 
 
PRESENT ASPECT OF THE CHURCH. 21 
 
 give, because there would be nothing that she 
 had received. 
 
 Now, in the face of these diverse schools and 
 tendencies, which are so conspicuous in the reli- 
 gious thought of our day, what are we to choose, 
 and how are we to act ? It is difficult, if not 
 impossible, to sympathise altogether with any. 
 And yet surely there is much that must command 
 the sympathy of the sincere Christian in all. The 
 depth of earnestness and zeal in one, the excep- 
 tional and laborious activity of another, the breadth 
 of thought and large-hearted liberality of a third. 
 What is requisite for the perfect man is doubtless 
 a fusion of their several qualities, rather than 
 a choosing between them. And we cannot doubt 
 that the religious instinct of the future will require 
 something more than the preservation or revival 
 of one or other of these various modes of thought. 
 The natural law of change which governs every- 
 thing in this world will dominate also here. The 
 
22 THE GOSPEL ITS OWN WITNESS. 
 
 change which has passed over one of these sec- 
 tions in the last forty years is very conspicuous. 
 Starting from a platform mainly of dogma, it has 
 become chiefly zealous about ritual. When its 
 first pulpit utterances were marked by a chastened 
 purity and severe simplicity of style, the preaching 
 which is most in vogue now affects or emulates 
 the impassioned fervour, not to say the rant, of 
 uneducated nonconformity. Its most attractive 
 form in the present day appears to be an unctuous 
 sacramental ism, which has borrowed largely from 
 the accidents and the language of the revivalistic 
 camp-meeting, offering in this respect the greatest 
 possible contrast to its earlier and more ostensibly 
 orthodox manifestations. The religious taste, 
 even within the confines of rigid ecclesiasticism, 
 has suffered change. 
 
 In the other direction of so-called liberal 
 thought this is no less conspicuous. The transi- 
 tion from the early sermons of Arnold to the 
 
PRESENT ASPECT OE THE CHURCH. 23 
 
 corresponding productions of the same school in 
 the present day, is very marked and very wide. 
 The disciples of Robertson have gone much 
 farther than he went. The tendency is mani- 
 festly to surrender yet more. The hold upon 
 distinctive elements of Christian truth is much 
 less. There appears to be a desire to break loose 
 from everything which can impose restraint, and 
 to begin the search after truth de novo, as if there 
 had been no continuity of Christian teaching 
 from the first, as if the gospel had never been 
 preached or written, as if the kingdoms of the 
 Roman empire had not long ago become the 
 kingdoms of the Christ. 
 
 Nor is it possible, even if it were desirable, to 
 arrest this tendency to change, this impulse which 
 results in progress. The attempt to do so would 
 be in the highest degree revolutionary ; nay, more, 
 it would be doing violence to nature. The ques- 
 tion, however, which inevitably suggests itself is, 
 
24 THE GOSPEL ITS OWN WITNESS. 
 
 if religious thought and sentiment are so liable to 
 change, what reason have we to believe that 
 everything which can be called Christian thought 
 will not become altogether a thing of the past ? If 
 Christianity is simply a matter of the opinion, it 
 seems impossible but that it should be so. One 
 very popular phase of teaching in the present 
 day professes to concern itself almost exclusively 
 with the morality of the gospel. Consenting to 
 regard all opinions as possibly false, none as more 
 than probably true, it takes refuge from this 
 general vagueness and uncertainty of thought in 
 what is supposed to be the secure and indestruc- 
 tible bulwark of morality which is common to 
 every form of Christianity, and, at the same time, 
 independent of any. Manifestly, however, this 
 is virtually to surrender all Christian belief as 
 inherently weak and untenable, to regard none 
 as worthy of being made a rallying point, or be 
 coming a centre of union and a ground for 
 united action. 
 
PRESENT ASPECT OF THE CHURCH. 25 
 
 Now, whatever may be the abstract merits or 
 demerits of such a position, one thing at least is 
 clear — that it differs toto ccelo from the earliest 
 manifestations of Christian teaching. There was 
 no vagueness or uncertainty in them. Taking the 
 four great epistles of St. Paul as specimens, we 
 have inculcated there a moral code of unrivalled 
 purity and wisdom. But prominent as the 
 morality doubtless is, it nowhere occupies the first 
 place. It is built upon a foundation, not of 
 opinion, but of fact. It does not appear to have 
 been foremost even in the apostle's mind. It is 
 postponed to the announcement of something else. 
 It is deduced from it. And that from which it 
 is deduced is declared by him to be of perma- 
 nent and unchangeable importance. There can 
 scarcely be a greater contrast than between his 
 position and that which so many are disposed to 
 assume in the present day. The only question is, 
 Which is the true one ? 
 
26 THE GOSPEL ITS OWN WITNESS. 
 
 Unquestionably the greatest possible injustice 
 is done to Christianity when it is represented or 
 tacitly assumed to be a matter chiefly of opinions, 
 a religion principally of beliefs. And yet this is 
 the way in which the three great sections of the 
 Church in this country are disposed to regard it. 
 The elder section, which glories in evangelical 
 traditions, is zealous for some scheme of salvation, 
 an arrangement with which all the facts of history 
 and of life, and all the varieties of personal 
 character and disposition, are expected to be made 
 to square. The well-known programme of ruin, 
 redemption, and regeneration is conceived of as a 
 panacea of infallible efficacy, which no spiritual 
 disorder, however complicated, can resist. If the 
 attempt to administer it uniformly and at all hazards 
 excites loathing and nausea, it is never for one 
 moment surmised that there can be anything 
 wrong but in the patient. The prescription is one 
 of established and unquestionable repute. But 
 
PRESENT ASPECT OF THE CHURCH. 27 
 
 surely if any such formula is an adequate expres- 
 sion of Christianity, it can only, or must chiefly, be 
 regarded as a religion of sentiments and opinions. 
 The facts which were the keystone of apostolic 
 teaching have here become diluted into and identi- 
 fied with a set of congealed and crystallised notions 
 about the facts. The person of the dying and the 
 living Lord has disappeared in some theory as to 
 what He did. A stereotyped impression of cer- 
 tain consequences has usurped the place of the 
 original and energising cause. It is obvious that 
 faith in the living virtue of the cause must be 
 weak in proportion to the obstinacy with which 
 we cling to some one theory of its mode of opera- 
 tion. Truth is always greater than our thoughts 
 about it. We can never with safety confound the 
 two. 
 
 But assuredly such observations apply with 
 even greater justice to those who are chiefly 
 devoted to some insignificant and external item of 
 
28 THE GOSPEL ITS OWN WITNESS 
 
 priestly dress, or ritual observance, or doctrinal 
 minutiae. The belief in seven sacraments is re- 
 garded as a matter of more vital import than the 
 authenticity of the fourth gospel. The celebration 
 of that which was originally known as the Lord's 
 Supper is considered a heinous enormity at any 
 hour later than noon. The expediency or neces- 
 sity of Auricular Confession is more eagerly con- 
 tended for than the reality of the new life in 
 Christ. But it can hardly escape any person of 
 discernment that there is here altogether a 
 different tone of thought from that which is found 
 in the Epistle to the Romans, or in the Sermon on 
 the Mount. The two lines may have been 
 identical once, but they are divergent now. A 
 religion of facts and moral precepts and spiritual 
 influences has become one of opinions and observ- 
 ances. The central figure of the breathing 
 Christ is concealed by a mass of accessories and 
 drapery. The actual reality of the Person has 
 
PRESENT ASPECT OF THE CHURCH. 29 
 
 been forgotten in the provision that has been 
 made for keeping Him in remembrance. Sim- 
 plicity has been swallowed up by systematised 
 routine. There is a long interval between the 
 religion which thus expresses itself, and that 
 which we perceive in the Acts of the Apostles. 
 And the difference is one which is no doubt 
 felt. 
 
 But then again with those who are chiefly 
 anxious to adapt traditional Christianity to the 
 thought and practice of the age, there is even a 
 stronger tendency to represent it only as a matter 
 of opinion. It is openly asserted that there is 
 little or no connection between faith and fact 
 The historic occurrence of events recorded in the 
 gospels is but timidly affirmed, perhaps but par- 
 tially believed. The present is regarded as the 
 sufficient measure of all the past. The com- 
 monest actions of life are thought to have in them 
 so much of the Divine, that it is a mistake to 
 
30 THE GOSPEL ITS OWN WITNESS. 
 
 seek for true Divinity elsewhere. Humanity itself 
 is a thing so sacred, that we want no object of 
 worship higher than that which is truly human. 
 Nature in her infinite manifestations is a power 
 so holy, that it were vain to imagine any power 
 beyond nature could be more so. What is most 
 essential is to make the Bible speak the language 
 of nature and of common sense. So long as it 
 fails to do this its truest power is not felt. The 
 electric telegraph and the steam engine are as 
 much works of the Spirit of God as turning 
 water into wine or raising the dead. There is 
 no difference in kind between the inspiration of 
 a Shelley and the prophetic rapture of an Isaiah. 
 The circumstances of the two being changed, the 
 phenomena presented might have proved con- 
 vertible. Emotional religion is held to be so 
 treacherous and delusive, that to pray without one 
 particle of feeling is adopted as the correct type of 
 prayer, and to work for the mere sake of working 
 
PRESENT A SPEC! OF THE CHURCH. 31 
 
 as the highest ideal of life. To suppose, there- 
 fore, that truth is anything more than opinion to 
 which the force of circumstances impels us, is 
 impossible. It must inevitably change with the 
 changing hour, and consequently to dispense with 
 everything like conviction is the safest and the 
 wisest course. To take the world as we find it, 
 and make the best of it, is all that we can do. It 
 were alike absurd and futile to preach any gospel 
 to this age in the belief that it came with any 
 heavenly sanction, or was endowed with any 
 specially Divine virtue. Christianity itself, in its 
 earliest form, was but a mixed and defective 
 system, and it rests with mankind at large 
 to supply its deficiencies and to purge it of all 
 impurity. The progressive instincts of the 
 race may be safely trusted to do this, and it will 
 be done. 
 
 Now, it cannot be denied that we hear the 
 echoes of such thoughts as these in various 
 
32 THE GOSPEL ITS OWN WITNESS. 
 
 quarters. They are becoming more or less char- 
 acteristic of a growing party in the Church. As 
 little can it be denied that they are in strong 
 contrast to the whole tenor of the New Testa- 
 ment. Indeed, it is secretly felt, if not openly 
 confessed, that the teaching of the gospels and 
 epistles must be conformed to the age, and not the 
 age, with its accessions of strength and vast influx 
 of light, to the teaching of half-educated apostles 
 and illiterate evangelists. And it is quite as 
 well, nay, it is absolutely necessary, that we should 
 deliberately face such thoughts and sentiments, 
 in order that we may clearly understand our own 
 position. How are we prepared to act, and with 
 whom are we disposed to side ? It is sufficiently 
 obvious that there is no one section of the 
 Church that is entitled to demand our unqualified 
 allegiance. There are blots and deficiencies 
 patent enough everywhere. Will it be wise, how- 
 ever, to become impatient with the perplexities 
 
PRESENT ASPECT OF THE CHURCH. 33 
 
 confronting us, and despair altogether of the 
 Christian cause ? Surely not. The very object 
 for which we appear to be placed in a world of 
 trial, perplexity, and temptation, is that we may 
 learn to refuse the evil and to choose the good. It 
 is impossible, under any circumstances, to escape 
 from this responsibility. Neither does the fact 
 of our position in the Christian Church secure our 
 immunity therefrom. It is the object of Chris- 
 tianity to kindle a bright light within the heart 
 by which we may be enabled to discriminate 
 between truth and falsehood, good and evil, and 
 even the several forms of Christianity cannot 
 claim to be exempt from the necessity for the 
 application of this power. 
 
 The lesson, therefore, to be derived from the 
 confusions and divisions of the present day, is the 
 lesson of discrimination and of combination. We 
 have to separate the dross from the gold, and to 
 combine the better elements of every section. 
 
34 THE GOSPEL ITS OWN WITNESS. 
 
 There is the warmth of a genial humanity in the 
 one, the strength of a Divine faith in another, and 
 the practical wisdom of common sense in a third. 
 Why should they not be all united ? Is there any 
 other way in which we can adequately represent 
 the measure of the stature of the fulness of 
 Christ ? It is only by combining the qualities 
 of length and breadth and depth and height that 
 we can obtain the just proportions of the solid 
 cube. If any one proportion is sacrificed to any 
 other, the perfection of the whole must suffer. 
 And it is certain that in every case that which 
 can alone supply the requisite fulness and solidity, 
 is a firmer and more comprehensive grasp of the 
 central facts of the Christian faith. The condi- 
 tion of thought within and without the Church 
 is a witness that we want a gospel ; but if so, it 
 must be a gospel of fact and not of opinion. It 
 is too much forgotten that Christianity rests on 
 facts, appeals to facts, and is essentially a religion 
 
PRESENT ASPECT OF THE CHURCH. 35 
 
 of facts. It is either because sentiments have 
 been substituted for facts, or doctrines have been 
 considered as equivalent to facts, or facts have 
 been regarded only as the expression of ideas, 
 that the development of error in one direction or 
 the other has prevailed. And in like manner it 
 is only by placing the facts of Christianity in their 
 right relation to sentiments, doctrines, and ideas, 
 that our position can be rectified or our condition 
 improved. We must endeavour to distinguish 
 between the facts which are inseparable from the 
 religion and the opinions which are incidental to 
 the facts. In this way we shall not only discover 
 a remedy for our various defects, but shall also 
 render our Christianity more real and healthy. 
 
 Again, it is not by the exaggeration of indi- 
 vidual peculiarities that men can be drawn to- 
 gether, but by the development of those qualities 
 and dispositions which they possess in common ; 
 not by magnifying points of difference, but by 
 
36 THE GOSPEL ITS OWN WITNESS. 
 
 seizing and making the most of points of sym- 
 pathy. And in the midst of the divisions of 
 Christendom, and the state of religious thought 
 in our own Church, the common facts of the 
 Christian faith, however they may have been 
 forgotten, are such points of sympathy. To 
 invest them with their true importance is to find 
 in them rallying points of union. To recognise 
 their deep significance is to feel their essential 
 vitality, and to be quickened by their life. 
 
 On the other hand, it cannot be doubted that 
 the prevalent tendency to regard Christianity as 
 a religion rather of opinions than of facts, has 
 reacted with a pernicious influence on the facts 
 themselves. The opinions have been opposed and 
 rejected on abstract grounds, and their rejection 
 has occasioned a prejudice against the facts. If 
 it had not been for the opinions with which the 
 facts had been conventionally associated, it may be 
 doubted whether they would have excited any 
 
PRESENT ASPECT OF THE CHURCH. 37 
 
 more suspicion than other traditionally received 
 facts. But as it is the two have been rejected 
 together. 
 
 It is certain, however, from the opening of the 
 Epistle to the Romans, for example, that the first 
 promulgation of the gospel was that of a series 
 of facts connected with a person. It concerned 
 Jesus Christ our Lord, who was born of a certain 
 family, who died and rose again from the dead. 
 It cannot be pretended that the results which 
 followed on the first preaching of the gospel were 
 produced in any other way. Such a theory 
 would be directly in the face of the evidence. 
 Certain facts were proclaimed, and certain results 
 followed their proclamation. Believers were the 
 more added to the Lord, — multitudes both of men 
 and women, — and by degrees the world became 
 converted. 
 
 And it is surely not too much to suppose that 
 analogous results would follow the proclamation 
 
38 THE GOSPEL ITS OWN WITNESS. 
 
 of the same facts now. If there were more 
 earnest faith in the historic reality of our Lord's 
 Life and Death and Resurrection, if these events 
 were grasped by the mind as the real occurrences 
 of yesterday, there would be the less tendency to 
 translate them into the rigid and frigid meta- 
 physical dogmas with which they are so often 
 regarded as identical. If the spiritual nature and 
 reality of the Ascension, and the mission of the 
 Holy Ghost, were more vividly apprehended, there 
 would be less devotion to the externals and 
 carnal ordinances, which are too frequently mis- 
 taken for communion with the Spirit. Nor would 
 it be possible to confound the human and the 
 Divine, the holy and the secular, as some are 
 prone to do. Christianity is a religion of facts 
 and not of notions, it fades and languishes when 
 notions are allowed to usurp the place of facts. 
 It recovers itself and revives when the truth and 
 majesty of its facts is adequately asserted. The 
 
PRESENT ASPECT OF THE CHURCH. 39 
 
 results which followed the first preaching of the 
 gospel are found by experience to follow it now. 
 The human heart acknowledges the power of the 
 facts, and surrenders itself to Him of whom they 
 are proclaimed. That such facts, whatever may 
 have been their explanation, should, upon their 
 proclamation eighteen centuries ago, have been 
 followed by certain definite results, is perhaps not 
 altogether surprising; but that identically the same 
 power should be found to characterise their pro- 
 clamation now, and that the same results should be 
 produced, or be capable of being produced thereby, 
 is, to say the least, sufficiently remarkable. And 
 the significance of this fact, for fact it is, must 
 be regarded as by no means the slightest evidence 
 that the gospel of the Life and Death and Resur- 
 rection of Jesus is, as the apostle in his own case 
 had found it to be, nothing less than the power 
 of God unto salvation. 
 
 The existing state of the Church, then, in its 
 
4 o THE GOSPEL ITS OWN WITNESS. 
 
 division and confusion, may be regarded as a 
 witness to the need of a power which is, somehow 
 or other, lacking, but which the gospel professes 
 to supply. In what does that power consist, and 
 where is it to be found ? The Church professes 
 to have and to hold the doctrine of salvation, and 
 yet withal is not saved. If the prominent ideas 
 of salvation are those of healing and wholeness, 
 then it is only too evident that the Church is not 
 saved. In an imperfect condition, such as ours, 
 it is not indeed to be expected that any ideal 
 should be completely realised. In the individual 
 life of the Church there may be, and doubtless is, 
 much of that vitality which her corporate exist- 
 ence fails to show ; but still it is to be desired 
 that the whole body should be saved as well as 
 some of the members. And we may wisely and 
 earnestly inquire whether there is any healing 
 of her wound, and in what way she may be made 
 whole. Such a question is suggested to us both 
 
PRESENT ASPECT OF THE CHURCH. 41 
 
 by the rejection of Christianity on the one hand, 
 and by the divided aspect it presents on the other. 
 Those who reject it declare plainly that they want 
 something which they fail to find in it, though 
 they find it not elsewhere, while no one type of 
 Christian teaching can be considered as altogether 
 satisfactory. In what direction, then, are we to 
 seek for the remedy which we feel we want ? 
 Is it by breaking loose from all the past and 
 sallying forth in quest of something new ? or is it 
 by returning to first principles, to the ancient types 
 of Christian life, and seeking, not indeed to repro- 
 duce their form, but to imbibe their spirit. If the 
 primitive gospel, as it is stereotyped for us in the 
 earliest records, is indeed from God, then it is 
 probable that we shall find in that the remedy 
 which we want. If it is not, we shall of course 
 search for it there in vain. But if upon inquiring 
 we find, not only that it professes to supply our 
 need, but appears to be likewise constituted to do 
 
42 THE GOSPEL ITS OWN WITNESS. 
 
 so, then we may surely arrive at the conclusion 
 that a gospel which professes to bring salvation, 
 and appears also to be fraught with it, is indeed 
 not a cunningly devised fable of man's invention, 
 but the very message and method of the living 
 God, which He has designed for the healing of the 
 nations. If it appears that there is that in it 
 which can still give life to the soul, and that if 
 we are not saved it is because we have not 
 received it as the message of life, then will the 
 Gospel be found its own Witness, and the fact that 
 in the light of God we see light, the surest proof 
 that it is a good and perfect gift derived from the 
 Father of Lights, with whom is no variableness, 
 neither shadow of turning. 
 
 There is surely need in these days for such 
 convictions to live and to die by. We are fast 
 losing our hold on this life, fast drawing nigh 
 to the eternal judgment of the next. It is worth 
 while inquiring seriously how we stand with 
 
PRESENT ASPECT OF THE CHURCH. 43 
 
 regard to another world and another life ; whether 
 we have any sure and certain hope of one to 
 come ; and if so, upon what grounds. The gospel 
 of Jesus Christ professes to have the promise of 
 such a hope as nothing else has. We cannot 
 escape the responsibility which our moral con- 
 stitution lays upon us of being judges of the 
 gospel claims. We must decide, each one for 
 himself, whether or not the gospel of Jesus 
 Christ is the authoritative expression of the will 
 of God, and by that decision we must abide, not 
 only in the full flow of vigorous life and unsolicit- 
 ous ease, but in the solemn moments of our 
 helpless and final struggle with death. But that 
 of which God has constituted us responsible 
 judges will eventually become our judge, and by 
 its decision we must abide. For conscience 
 itself bears witness to the reasonableness and 
 the truth of our blessed Lord's assertion : " He 
 that rejecteth me, and receiveth not my words, 
 
44 THE GOSPEL ITS OWN WITNESS. 
 
 hath one that judgeth him : the word that I 
 have spoken, the same shall judge him in the 
 last day." ' 
 
 1 Her Majesty's Judges of the Lent Assize were present at 
 the delivery of this lecture. 
 
II. 
 
 THE PRIMITIVE GOSPEL. 
 
THE PRIMITIVE GOSPEL. 
 
 St. Mark i. i. 
 The beginning of the gospel of Jesus Christ, the Son of God. 
 
 The question, What is the gospel ? is one which 
 must often have been suggested to our minds, 
 not only by the study of Church history, but 
 also by the actual phenomena presented to us 
 by the existing phases of religious life and the 
 attitude of religious parties. It is a question 
 which, if answered at all, can only be answered 
 by an appeal to the records of the New Testa- 
 ment. Whatever may have been the origin of 
 the four gospels, there can be little doubt that 
 each was intended, in some sense at any rate, 
 
48 THE GOSPEL ITS OWN WITNESS. 
 
 to be a sufficient expression of that which appears 
 from the first to have been understood by " the 
 gospel." For example, St. Mark's object in 
 writing must have been to convey to his readers, 
 whoever they were, an intelligible idea of what 
 he himself called " the gospel." 
 
 It would manifestly be a very long inquiry 
 to examine the whole of the New Testament for 
 an answer to the question ; but if this remark is in 
 any degree just, we may conclude that an answer, 
 not altogether inadequate, may be obtained by 
 taking any one of the four gospels at hazard 
 and making that the field of our inquiry. Let 
 us, then, take the Gospel of St. Mark, and see 
 whether, supposing we possessed no other record, 
 it would be possible to gather from it any clear 
 ideas of what the writer and his readers alike 
 must have understood by "the gospel." 
 
 He commences in this very abrupt and enig- 
 matical way : " The beginning of the gospel of 
 
THE PRIMITIVE GOSPEL. 49 
 
 Jesus Christ, the Son of God." The subject- 
 matter of his treatise, then, is " the gospel," and 
 it is itself apparently designated as a gospel. 
 This double use of the expression, familiar to 
 us now, must have been as early as the time when 
 the evangelist first wrote. The book is rightly 
 termed a gospel : the subject of it is the gospel. 
 
 Again, it is the gospel of Jesus Christ that 
 he begins to write. It was a narrative, then, 
 about a particular person, and not about himself. 
 It nowhere appears from the narrative who the 
 writer was, so completely is his individuality lost. 
 The narrative also is not only about a par- 
 ticular person, but is in some sense his gospel, 
 — the gospel which he brings, and for which he 
 is responsible. This very shortly appears as the 
 narrative proceeds. 
 
 The person is called, without introduction, 
 Jesus Christ, — the readers manifestly being sup- 
 posed to be familiar with His name, which, 
 
 E 
 
50 THE GOSPEL ITS OWN WITNESS. 
 
 however, was partly Greek and partly Jewish ; 
 though indeed the part which was Greek was 
 expressive of ideas wholly Jewish. This person, 
 moreover, is called the Son of God ; according to 
 our present notions a somewhat ambiguous title, 
 but one which to the mind of a Greek must have 
 suggested an origin other than human, and which 
 to the mind of a Jew must have implied yet more. 
 The narrative probably will tend to unfold more 
 definitely the sense in which the writer applied 
 this title. 
 
 Abruptly, however, as the so-called " gospel 
 of Jesus Christ, the Son of God' is introduced, 
 it appears to be implied that it was not altogether 
 new, but that preparation had been made for it. 
 Reference is made to the writings of the prophets, 
 and it is assumed that the readers are familiar 
 with them. They must have had, therefore, at 
 any rate to a certain extent, a Jewish education ; 
 they must have known and accepted the sacred 
 
THE PRIMITIVE GOSPEL. 51 
 
 books of the Jews. They seem to have be- 
 lieved that the latest of these books had spoken 
 of the advent of this person four centuries before, 
 and one of them at least seven centuries and a 
 half. This is entirely independent of what our 
 notion of the authorship of these books may be, 
 and is simply a matter of fact as regards the 
 obvious opinion of the writer and his readers. 
 Both alike manifestly believed in the existence of 
 ancient prophecy, and its office as an indicator of 
 the coming gospel. For in the prophets it had 
 been declared, that a person should come before 
 whose face a messenger should be sent to prepare 
 the way for him. This messenger, we are given 
 to understand, was John, who, it was remembered, 
 did baptise in the wilderness, and was the author 
 of a remarkable religious movement which had 
 been attended with great success. He had 
 announced himself as the forerunner of One who 
 was much greater than he, and who should 
 
52 THE GOSPEL ITS OWN WITNESS. 
 
 baptise with the Holy Ghost. In this hairy man, 
 who did eat locusts and wild honey, it is clear 
 that the evangelist recognised the messenger 
 of the Lord of Hosts, the Son of God, whose 
 coming had been foretold. Whatever our opin- 
 ions may be, either on the subject of prophecy 
 or of John's movement, it is absolutely certain 
 that this is what the evangelist believed, and 
 what he desired those for whom he wrote to 
 believe also. 
 
 The coming of Jesus, therefore, had been pre- 
 pared for in two ways. Many centuries before it 
 had formed the subject of prophecy; and for a few 
 weeks or months (the exact time does not appear) 
 the preaching and remarkable career of John, as 
 well as his distinct testimony, had created in mens 
 minds an expectation of some one who was about 
 to come, and who, when he came, should have 
 extraordinary spiritual powers at his command, 
 to which the preacher himself laid no claim. This 
 
THE PRIMITIVE GOSPEL. 53 
 
 fact was the more remarkable because the extra- 
 ordinary movement of John was what, in the 
 common parlance of our own day, would be called 
 spiritual. 
 
 Such, according to St. Mark, or at least the 
 second evangelist, was the beginning of the gospel ; 
 a beginning which extended from his own time, 
 or at least from times within his own recollection, 
 far backwards for many hundred years. 
 
 Before, then, we have heard a single incident 
 of the Christ, we have been surrounded with the 
 machinery of the supernatural and the spiritual. 
 It is not needful to define these terms more 
 minutely, because the definite prophecy of an 
 event centuries before it occurred answers to what 
 is popularly understood by supernatural, — it can- 
 not be explained on merely scientific or natural 
 principles, however on such principles it may be 
 explained away ; and however we may interpret 
 the phrase "the Holy Ghost," it is clear the writer 
 
54 THE GOSPEL ITS OWN WITNESS. 
 
 used it very much as it is now popularly used. 
 To multiply definitions and to split hairs on such 
 matters is practically to darken counsel by words 
 without knowledge. The writer clearly expected 
 to be understood without further definition on his 
 part, and consequently may be supposed to need 
 it not on ours ; added to which his language, 
 fairly and attentively considered, sufficiently inter- 
 prets itself. 
 
 The person spoken of as Jesus Christ is said 
 to have come from Nazareth of Galilee to be 
 baptised of John in Jordan. He is forthwith 
 proclaimed by a voice from heaven to be the Son 
 of God. So that the first introduction of Jesus 
 compels us to regard Him as in immediate relation 
 to the Divine being. The voice at His baptism is 
 clearly introduced to illustrate the mysterious title 
 bestowed upon Him from the first. Let it be 
 remembered that we are simply inquiring now 
 into the nature of the primitive gospel as it was 
 
THE PRIMITIVE GOSPEL. 55 
 
 proclaimed by one of the four gospels, deducing 
 our evidence about it from that alone. 
 
 We are next briefly informed that Jesus was 
 forty days in the wilderness tempted of Satan ; 
 that He was with the wild beasts, but was, we may 
 presume, uninjured of them ; and that the angels 
 ministered unto Him. Here it would be very 
 desirable to know more, but we are not told it. 
 We are not even told the issue of this temptation, 
 we are only led to infer it ; still less are we told 
 its nature. The Son of God is able to assert 
 dominion over the wild beasts and the evil spirit — 
 He has angels at His command, but is not exempt 
 
 1 
 
 from the temptations of humanity. As the mis- 
 sion of John was in some way connected with the 
 introduction of Jesus, so His baptism by the 
 preacher appears to be connected with His tempt- 
 ation in the wilderness, and that again with the 
 inauguration of His own ministry. Jesus, we are 
 told, returned into Galilee and began to preach 
 
56 THE GOSPEL ITS OWN WITNESS. 
 
 the gospel of the kingdom of God, which He an- 
 nounced as at hand, because the time was fulfilled. 
 It is difficult not only to understand the terms in 
 which Jesus first announced His gospel, but also 
 to determine the exact ideas which must have 
 been derived from its announcement. The phrase, 
 kingdom of God, appears without any comment 
 or explanation, and the only clue we have to its 
 meaning is furnished by the words of Daniel 
 ii. 44 : " And in the days of these kings," that 
 is of the fourth, or Roman, empire, " shall the 
 God of heaven set up a kingdom, which shall 
 never be destroyed : and the kingdom shall not 
 be left to other people, but it shall break in pieces 
 and consume all these kingdoms, and it shall 
 stand for ever' (cf. vii. 14). It would seem that 
 Jesus must have expressly referred to this passage, 
 for otherwise we are at a loss to understand what 
 notion those who heard Him could have derived 
 from His words. It is evident, however, that 
 
THE PRIMITIVE GOSPEL 57 
 
 He considered repentance, or a change of mind 
 of some kind, an essential pre-requisite to the 
 advent of this kingdom, and that its advent was 
 dependent on belief in the gospel. Not more 
 perplexing and remarkable, however, was the 
 announcement of Jesus, than was the success 
 which immediately began to attend it. He sees 
 two fishers plying their occupation on the sea of 
 Galilee, invites them to come after Him, and 
 promises to make them fishers of men ; where- 
 upon, strange to say, they immediately forsake 
 their nets and follow Him, and shortly afterwards 
 others do the same. Now, we must bear in mind 
 that thus far there is nothing, properly speaking, 
 miraculous, or which can be rejected therefore on 
 that account. We are consequently bound, with- 
 out prejudice, to accept the narrative as simple 
 history; and yet at the same time it is in the 
 highest degree unaccountable. Strange it is that 
 Jesus should have acted as He did ; stranger still 
 
58 THE GOSPEL ITS OWN WITNESS. 
 
 that He should have met with the success He met 
 with ; and yet we have no valid cause to doubt 
 either. From the first, then, there is something 
 altogether beyond the ordinary course of events 
 in the career of this mysterious person. 
 
 The next incident recorded is not less singular. 
 He enters a synagogue and preaches, which one 
 would suppose He had legally no right to do, 
 though custom had given Him a prescriptive right. 
 But the most conspicuous success instantaneously 
 attends His efforts. He is at once recognised as 
 a powerful and altogether original teacher, and the 
 people are astonished at His doctrine. 1 There 
 can be no question, therefore, that from the first 
 the movement which Jesus originated was strictly 
 what we should term religious, and in no degree 
 political. His announcement of His gospel ; His 
 invitation to Simon and Andrew ; and His choice 
 of the synagogue and the Sabbath day as the 
 
 1 Mark i. 21, 22. 
 
THE PRIMITIVE GOSPEL. 59 
 
 place and time to teach, are sufficient proofs of 
 this. 
 
 We now come, in St. Mark's Gospel, to the first 
 of a series of some eighteen or twenty miracles 
 which are circumstantially described as being 
 wrought by Jesus, and may be classified thus : 
 Four of them are cases of demoniacal possession ; 
 five of healing disease ; three of controlling 
 nature ; two of giving sight to the blind ; two 
 of feeding great multitudes ; one of curing a deaf 
 and dumb man ; and one of raising the dead. 
 These have probably been selected by the evan- 
 gelist out of many more for a particular purpose, 
 and they seem to show that the power was 
 attributed to Jesus of curing what may generically 
 if not specifically be termed madness, of healing 
 various diseases, such as fever, leprosy, paralysis, 
 and the like ; of controlling inanimate nature, as, 
 for example, by stilling the tempest, walking 
 on the water, killing the fig-tree by a word ; 
 
60 THE GOSPEL ITS OWN WITNESS. 
 
 of giving sight, and speech, and hearing where 
 these faculties were impaired or lacking ; of 
 sustaining great masses of people with food 
 in the desert ; and of restoring life to the 
 dead. We are given to understand that the cases 
 specified are only samples of what was habitually 
 done by Jesus ; and therefore it must be observed 
 that, if in one or two cases we may suppose the 
 persons witnessing the miracles to have been 
 deceived, this is not sufficient to account for all 
 of them, their diversity and wide range of subject 
 being an additional element of difficulty in ac- 
 counting for them. We are at all events at 
 liberty to say that the primitive gospel attributed 
 to Jesus the mastery over nature, the control of 
 the human spirit, and the dominion of the realms 
 of health and sense, and life and death. We are 
 not now concerned to account for this belief, but 
 only to record it. If one tithe of such works 
 were actually performed by Jesus, then we need 
 
THE PRIMITIVE GOSPEL 61 
 
 inquire no further into His instantaneous power 
 over His diciples ; while, if there was any truth 
 in His first declaration, that the kingdom of God 
 was at hand, and any fitness in the character He 
 from the first assumed, even such mighty works 
 are rendered partly intelligible. 
 
 If such, then, were the characteristics of the 
 person whom the primitive gospel proclaimed, it 
 is more important for us to determine what they 
 would then have been understood to imply than 
 what explanation we can give of them ; for it 
 is only by understanding them as they were then 
 understood that we can form a just estimate of the 
 person of Jesus according to the evangelist ; and 
 there can be but little doubt how they would then 
 have been understood. 
 
 The next traits we meet with in St. Mark 
 
 are the statements that Jesus rose up long before 
 
 daybreak and departed into a solitary place to 
 
 pray; 1 that He associated with publicans and 
 
 1 Mark i. 35. 
 
62 THE GOSPEL ITS OWN WITNESS 
 
 sinners, 1 and declared that the Son of man was 
 lord of the Sabbath-day. 2 This remarkable 
 phrase, which has only once before been used by 
 St. Mark in the narrative of the paralytic, 3 and is 
 used some five times afterwards, is clearly convert- 
 ible with the phrase "Son of God," which was used 
 in the opening verse of the first chapter. In 
 healing the paralytic, it was also understood that 
 Jesus laid claim to the power of forgiving sins. 
 Subsequently we are told that unclean spirits 
 when they saw Him fell down before Him and 
 cried, saying, " Thou art the Son of God." 4 
 
 Again, He goeth up into a mountain and 
 calleth unto Him whom He would, and they come 
 unto Him as before. Of these He ordains twelve, 
 and delegates to them the marvellous powers 
 possessed by Himself, .and is thought by His 
 friends to be beside Himself. 5 
 
 1 Mark ii. 15. 2 ii. 28. 3 ii. 10. 
 
 4 lii. 11. 5 iii. 13 — 21. 
 
THE PRIMITIVE GOSPEL 63 
 
 We are next presented with a sample of the 
 teaching of Jesus, which was to a great extent by 
 parables, but five of which, however, are recorded 
 by St. Mark. The first of these singularly repre- 
 sents to us the conception which Jesus had formed 
 of His own work. He was a sower sowing his 
 seed, 1 which to a great degree was fruitless ; but 
 where it succeeded was eminently fruitful. This 
 parable was an apt illustration of what, as a 
 matter of fact, Jesus did. He communicated to 
 mankind germinal truth. He invented no system. 
 He promulgated no theory. He founded no 
 elaborate organisation. But He proclaimed truth, 
 which was to be like seed, to take root, to expand, 
 to grow, to bring forth fruit, to multiply. Nothing 
 can express more accurately the moral work of 
 Jesus than this parable of the sower. Two other 
 parables are immediately added, which bear upon 
 this one, and are spoken to illustrate the nature 
 
 1 Mark iv. 3. 
 
64 THE GOSPEL ITS OWN WITNESS. 
 
 of the kingdom of God, which was the first burden 
 of His teaching ; that, namely, of the spontaneous 
 and gradual growth of seed, 1 and that of the grain 
 of mustard seed, 2 both of which exhibit the same 
 or similar characteristics of His moral teaching. 
 It is clear from these parables that Jesus antici- 
 pated the most extensive and successful results 
 from His teaching. The actual effects of the 
 preaching of the gospel during eighteen centuries 
 cannot be said to be greater than these anticipa- 
 tions would seem to have been. There can be 
 no doubt that He intended to produce the very 
 extensive results which have followed from His 
 moral teaching. 
 
 The following instances may serve as speci- 
 mens of what the teaching of Jesus was as it is 
 preserved to us by St. Mark, omitting that which 
 is involved in the parables and the miracles. 
 When His disciples were asked why it was that 
 1 Mark iv. 26. 2 iv. 31. 
 
THE PRIMITIVE GOSPEL. 65 
 
 He ate and drank with publicans and sinners, 
 He replied that it was the sick only who had 
 need of the physician : ' showing thereby the esti- 
 mate He had formed of His own work and office ; 
 and when asked why His disciples did not fast 
 like those of John and the Pharisees, He virtually 
 implied that man's condition was such that fasting 
 was inadequate to mend it ; that patching the old 
 bottles would not suffice to keep the new wine, 
 but that the bottles must be made new to hold the 
 wine; 2 showing the estimate He had formed of 
 that nature which He came to heal, and of His 
 own ability to heal it. On the occasion of the 
 scribes alleging that His mighty works were done 
 by the power of Satan, He showed the impossi- 
 bility of that power being exercised to its own 
 detriment, and the consequent unreasonableness 
 of their allegation, pointing out at the same time 
 the guilt of those who wilfully confounded the 
 
 1 Mark ii. 17. 2 ii. 21, 22. 
 
 F 
 
66 THE GOSPEL ITS OWN WITNESS. 
 
 origin of the works of light and darkness, and 
 would not discriminate between the two. 1 Being 
 told that His mother and His brethren were seek- 
 in^ for Him, He replied that whosoever should 
 do the will of God was His brother, and sister, 
 and mother. 2 He also took occasion to affirm the 
 absolute worthlessness of all external acts without 
 the spirit of true worship, when some of His 
 disciples were reproached for eating with un- 
 washen hands, and showed the natural tendency 
 thereof, observing, for once at least, with bitter 
 irony, "Full well ye reject the commandment of 
 God, that ye may keep your own tradition ; " and 
 showing also that the source of moral depravity 
 was the heart of man. 
 
 The importance which Jesus attached to faith, 
 and the pains He took to inculcate it upon His 
 disciples, are seen in many ways. It was when 
 He "saw their faith" that He said to the paralytic, 
 
 2 in ir 
 
 1 Mark iii. 23. l 111. 35. 6 vn. 9—23 
 
THE PRIMITIVE GOSPEL 67 
 
 "Son, thy sins be forgiven thee." 1 It was when 
 His disciples were alarmed at the storm of wind 
 on the sea, that He said unto them, " How is 
 it that ye have no faith ? " 2 To the woman with 
 an issue of blood He said, " Daughter, thy faith 
 hath made thee whole." 3 To the ruler of the 
 synagogue He said, "Be not afraid, only believe." 4 
 In His own country it is even implied that the 
 faithlessness of the people operated as an impedi- 
 ment to His doing any mighty work, for it is 
 said that " He marvelled because of their un- 
 belief." 5 When His disciples were troubled at 
 seeing Him walking on the sea, He said, " Be of 
 good cheer: it is I ; be not afraid," 6 which must be 
 compared with the corresponding incident men- 
 tioned before. It was the disciples' want of faith 
 that was implicitly rebuked when He said to them, 
 " Why reason ye because ye have no bread?" 7 for 
 
 1 Mark ii. 5. 2 iv. 40. 3 v. 34. 4 v. 36. 
 
 5 vi. 6. 6 vi. 50. 7 viii. 17. 
 
68 THE GOSPEL ITS OWN WITNESS. 
 
 He reminded them of the two former occasions, 
 when He had fed five thousand and four thousand 
 with a few loaves. With apparent reference to 
 His disciples He said, in reply to the father of the 
 demoniac, " O faithless generation, how long shall 
 I be with you ? " and afterwards, "If thou canst 
 believe, all things are possible to him that 
 believeth." 1 To blind Bartimaeus He said, " Go 
 thy way; thy faith hath made thee whole." 2 The 
 lesson which He inculcated upon Peter and the 
 rest from the withering of the fig-tree was, " Have 
 faith in God : " assuring them that mountains 
 even should be removed by faith, and saying, 
 " What things soever ye desire, when ye pray, 
 believe that ye receive them, and ye shall have 
 them." 3 
 
 It is to be observed that in all these cases 
 faith cannot, by any possibility, be understood of 
 an intellectual belief in dogma ; it is not any pro- 
 
 1 Mark ix. 19, 23. 2 x. 52. 3 xi. 22, 24. 
 
THE PRIMITIVE GOSPEL. 69 
 
 position or doctrine that is implied as the subject- 
 matter of belief, but rather that relation of person 
 to person, and of heart to heart which is expressed 
 by trust. It is implicit and direct trust or con- 
 fidence in God, or reliance on the personal good- 
 ness of Christ, that is illustrated and enjoined. It 
 is belief in the spiritual power of the man Jesus, 
 and the relation subsisting between that living 
 person and the invisible God, that is implied and 
 commended, that state of the inner man by which 
 he is enabled to receive and perceive the grace 
 and goodness of God. " Thy faith hath made 
 thee whole " could not mean that the tenacity with 
 which he had retained certain articles of an intel- 
 lectual creed had made him whole, because there . 
 is no clue by which any such creed can be dis- 
 covered, but that the strong confidence and entire 
 self-surrender with which he had cast himself on 
 the mercy of Jesus of Nazareth, in whom he had 
 recognised the son of David, his clear perception 
 
7 o THE GOSPEL ITS OWN WITNESS. 
 
 and devout acknowledgment of Him, his personal 
 trust in and reliance on Him, had made him 
 whole. This is certainly the natural inference 
 from the literal teaching of the record of the 
 evangelist. This is the kind of spirit which 
 would be developed by the study of the examples 
 presented by him. The first readers of his 
 narrative would naturally learn this from it, or 
 at least they might do so. 
 
 It is desirable to inquire, moreover, what it 
 was that Jesus taught His disciples and others 
 about Himself. We read that when the unclean 
 spirits fell down before Him, and cried, saying, 
 " Thou art the Son of God," He straitly charged 
 them that they should not make Him known. 1 
 But when His disciples were astonished at the 
 sudden calm which followed His rebuking of the 
 wind and the sea, they exclaimed, " What manner 
 of man is this, that even the wind and the sea 
 
 1 Mark iii. 12. 
 
THE PRIMITIVE GOSPEL. 71 
 
 obey Him?" 1 The demoniac, on the contrary, 
 out of whom Legion was cast, was bidden to go 
 home to his friends, and tell them how great 
 things the Lord had done for him, and, says the 
 writer, " he departed, and began to publish in 
 Decapolis how great things Jesus had done for 
 him." 2 On one occasion, and one only, we find 
 Him asking His disciples whom men said He was, 
 whereupon when several answers had been given, 
 he again asked, " But whom say ye that I am ? ' 
 and when Peter replied, " Thou art the Christ," 
 He charged them that they should tell no man of 
 Him, 3 manifestly implying that Peter s answer was 
 correct. Now it was, we are told, that He began 
 to teach His disciples that the Son of man must 
 suffer and die, and rise again. 4 In the same 
 chapter He speaks also of the Son of man 
 coming in the glory of His Father with the holy 
 angels. 5 After His transfiguration He charged 
 
 1 Mark iv. 41. 2 v. 20. 3 viii. 30. 4 viii. 31. 5 viii. 38. 
 
72 THE GOSPEL ITS OWN WITNESS. 
 
 His disciples that they should tell no man what 
 things they had seen, till the Son of man was 
 risen from the dead : a saying, however, which 
 they did not understand. 1 Again, we are told in 
 the same chapter, that He taught His disciples, 
 and said unto them, " The Son of man is de- 
 livered into the hands of men, and they shall kill 
 Him, and after that He is killed He shall rise the 
 third day. But they understood not that saying, 
 and were afraid to ask Him." 2 Again, as they 
 were in the way going up to Jerusalem, He began 
 to tell them what things would happen unto Him 
 more minutely, saying, " The Son of man shall 
 be delivered unto the chief priests, and unto the 
 scribes; and they shall condemn Him to death, 
 and shall deliver Him to the Gentiles: and they 
 shall mock Him, and shall scourge Him, and 
 shall spit upon Him, and shall kill Him : and the 
 third day He shall rise again ;" 3 and, afterwards, 
 
 1 Mark ix. 10. 2 ix. 32. 3 x. 33, 34. 
 
THE PRIMITIVE GOSPEL. 73 
 
 He enjoins humility upon His disciples, "for," 
 He says, "the Son of man came not to be 
 ministered unto, but to minister, and to give His 
 life a ransom for many." 1 This, then, is the fifth 
 distinct allusion He has already made to the 
 circumstances of His own death. 2 He has also, 
 four times, spoken distinctly of His resurrec- 
 tion, 3 and has once implied His ascension and His 
 return in glory to judgment. 4 Beside this, in the 
 parable of the vineyard and the husbandmen, 
 spoken at Jerusalem, He very plainly intimated 
 His own death ; 5 and, in the house of Simon the 
 leper, He spoke of the woman who anointed His 
 head as having come beforehand to anoint His 
 body to the burying. 6 Shortly afterwards we are 
 told that He made His disciples very sorrowful 
 by saying that one of them should betray Him. 7 
 Again, He declares that His death is imminent, 
 
 1 Mark x. 45. 2 viii. 31; ix. 9, 31; x. 32, 45. 
 
 3 viii. 31 ; ix. 9, 31 ; x. 34. 4 viii. 38 ; cf. xiv. 62. 5 xii. 8. 
 
 6 xiv. 8. 7 xiv. 10, 19. 
 
74 THE GOSPEL ITS O WN WITNESS. 
 
 and speaks for the fifth time of His resurrection. 1 
 He foretells also the threefold denial of Peter. 2 
 At the Last Supper, the same evening, He "took 
 bread, and blessed, and brake it, and gave to them, 
 and said, Take, eat : this is my body;" and of the 
 cup which He gave to them, after He had given 
 thanks, He said, " This is my blood of the new 
 testament, which is shed for many," and intimated 
 that He was drinking of it for the last time. 3 It 
 appears to have been at this supper, or about the 
 same time, that He began to teach His disciples 
 that He was the subject of prophecy : " The Son 
 of man," He said, "indeed goeth, as it is written of 
 Him."^ " All ye shall be offended because of me 
 this night : for it is written, I will smite the shep- 
 herd, and the sheep shall be scattered ; " 5 and 
 to those who apprehended Him He said, " I was 
 daily with you in the temple teaching, and ye took 
 me not : but the scriptures must be fulfilled"* 
 
 1 Mark xiv. 27, 28. 2 xiv. 30. 3 xiv. 22 — 25. 4 xiv. 21. 
 5 xiv. 27. 6 xiv. 49. 
 
THE PRIMITIVE GOSPEL. 75 
 
 Though we are nowhere told what is meant 
 by "the gospel/' yet it is evident that Jesus, to a 
 great extent, identified it with Himself. "Whoso- 
 ever," He says, "shall lose his life for my sake and 
 the gospel's, the same shall save it." 1 "There is 
 no man that hath left house, or brethren, or sisters, 
 or father, or mother, or wife, or children, or lands, 
 for my sake, and the gospel's, but he shall receive 
 a hundredfold." 2 He distinctly declared that the 
 gospel would be published among all nations, and 
 that it would be preached throughout the whole 
 world, while His last commandment to His 
 disciples was that they should go into all the 
 world, aftd preach the gospel to every creature. 3 
 What could be meant by this if it were not the 
 story of the life and death of Him who had identi- 
 fied Himself therewith, who was Himself the 
 sum and substance of the gospel ? It is difficult 
 to understand what the writer of this gospel 
 
 1 Mark viii. 35. 2 x. 29, 30. 3 xiii. 10; xiv. 9; xvi. 15. 
 
76 THE GOSPEL ITS OWN WITNESS. 
 
 could have intended to convey to his readers, or 
 what they could have derived from it, if the 
 history of the life of Jesus was not it. We do 
 not find any formal inculcations of doctrine, but 
 the simple story of a life ; none of the dogmas 
 which afterwards became so conspicuous in the 
 polemics of the Church, but specimens of the 
 discourses and the teaching of Jesus, the record of 
 many of His miracles and a few of His parables. 
 Little doubt, however, is left upon the mind as 
 to the notion which the writer had formed of the 
 person of Jesus, or which he manifestly intended 
 his readers to form. The gospel was the gospel 
 of the Son of God, who, however, prefers oftener 
 to call Himself by the equally significant title of 
 Son of man. He is also very clearly depicted 
 as the Christ. On one occasion, He Himself, 
 when asked by the high-priest, " Art thou the 
 Christ, the Son of the Blessed ? " says distinctly, 
 " I am." 1 When Pilate asks Him, "Art thou the 
 
 ] Mark xiv. 62. 
 
THE PRIMITIVE GOSPEL. 77 
 
 King of the Jews ? ' which could have but one 
 meaning, He answers in the accustomed and un- 
 ambiguous formula, " Thou sayest." 1 It is as 
 King of the Jews, that is to say, as the Christ, 
 that He is crucified. 2 And, finally, the centurion, 
 who stood over against Him, and witnessed His 
 death, was constrained to confess, " Truly this 
 man was the Son of God." 3 The impression left 
 therefore on the mind by the Gospel of St. Mark, — 
 supposing we had no other Christian document to 
 fall back upon, or supposing we had been among 
 those into whose hands that document had at the 
 first accidentally fallen, being, as it must have 
 been intended by its author to be, an adequate ex- 
 pression of the gospel he was recording, — is, and 
 could have been no other than this: that the 
 history and the knowledge of the person of Jesus 
 was itself the gospel. He claimed to be, and was 
 described as being, one who had power on earth 
 
 1 Mark xv. 2. 2 xv. 26. 3 xv. 39. 
 
78 THE GOSPEL ITS OWN WITNESS. 
 
 to forgive sins ; one whom the spiritual world 
 obeyed ; one who would be the future judge of 
 men ; one who, when He chose, could control 
 the powers of nature and the opposition of cir- 
 cumstances ; one who was the main subject of 
 prophecy, and through belief in whom there 
 was the hope of victory over death. 
 
 This was one side of His character, but on the 
 other there was the evidence of one who was so 
 truly human that He won sympathy to Himself 
 by His participation in the accidents of mortality. 
 He stood greatly in need of prayer, and was in 
 the constant habit of seeking refuge and of finding 
 spiritual strength in communion with God. 1 He 
 could even become susceptible of anger and grief 
 at the spectacle of unbelieving hardness of heart. 2 
 He was so much the heir of human infirmity that, 
 after a day of continued exertion, He could fall 
 asleep in the boat for very weariness. 3 He was 
 
 1 Mark i. 35 ; vi. 46 ; xiv. 32 — 39. 2 iii. 5. 3 iv. 38. 
 
THE PRIMITIVE GOSPEL. 79 
 
 uniformly kind and compassionate to those who 
 came to Him in trouble and sorrow, whether as in 
 the case of Simon's wife's mother, who was laid 
 low with fever ; x or the ruler of the synagogue 
 whose little daughter was at the point of 
 death; 2 or the woman with the issue of blood, who 
 shrank from public observation ; 3 or the man who 
 was deaf and dumb ; 4 or the little children who 
 were brought to Him that He should touch them: 5 
 but to the hypocrites, and those who resisted the 
 entrance of truth, His severity was unmitigated, 
 whether they were those who received the fearful 
 denunciation, " He that shall blaspheme against 
 the Holy Ghost hath never forgiveness, but is in 
 danger of eternal damnation : because they said, 
 He hath an unclean spirit ;" 6 or the Pharisees who 
 laid aside the commandment of God that they 
 might hold the tradition of men; 7 or those to whom 
 
 1 Mark i. 31. 2 v. 23. 3 v. 27. 4 vii. 32. 5 x. 14. 
 
 6 iii. 29, 30. 7 vii. 8. 
 
80 THE GOSPEL ITS OWN WITNESS. 
 
 He said there should no sign be given j 1 or those 
 who raised the previous question of the authority 
 on which He wrought works which they could 
 neither deny nor blame ; 2 or those who devoured 
 widows' houses, and for a pretence made long 
 prayers, who, He said, should receive the greater 
 damnation. 3 
 
 We read of His looking up to heaven and 
 blessing the loaves when He fed the five thou- 
 sand ; 4 of His looking up to heaven and sighing 
 when He healed the deaf and dumb man; 5 of His 
 refusing the epithet ' good ' which the rich man 
 applied to Him. 6 
 
 Though it is manifest that He had a distinct 
 idea of the end that was coming upon Him, and, 
 as we have seen, took particular pains to impress 
 it upon His disciples, yet He nowhere appears 
 to desire their condolence or seeks to move their 
 
 1 Mark viii. 12. 2 xi. 33. 3 xii. 40. 4 vi. 41. 
 
 5 vii. 34. 6 x. 18. 
 
THE PRIMITIVE GOSPEL. 81 
 
 sympathy. He does, indeed, once remind them 
 that they have the poor with them always, and 
 may at any time do them good, but Him they 
 have not alway ; l but even in the garden, when 
 He is constrained to say, " My soul is exceeding 
 sorrowful, even unto death," He does not ask His 
 disciples to pray for Him, but says, "Watch ye and 
 pray, lest ye enter into temptation." 2 It was the 
 agony in the garden which, in two respects, 
 brought out the true humanity of Jesus ; first, in 
 the conflict, or at any rate the struggle, which was 
 manifest between His own will and the Father's, 
 when, being sore amazed and very heavy, He said 
 three times, "Abba, Father, all things are possible 
 unto Thee ; take away this cup from me : never- 
 theless not what I will, but what Thou wilt;" 
 and, secondly, in the manifest accession of strength 
 which He derived from His thrice-repeated prayer. 
 When returning to His disciples the third time, 
 
 *Mark xiv. 7. 2 xiv. 34, 38. 3 xiv. 36. 
 
 G 
 
82 THE GOSPEL ITS OWN WITNESS. 
 
 He could say with calmness and resolution, " The 
 hour is come ; behold, the Son of man is betrayed 
 into the hands of sinners. Rise up, let us go ; lo, 
 he that betray eth me is at hand." 1 At such 
 moments we not only feel with Him, but see also 
 that He felt with us. 
 
 There is one other utterance which brings this 
 out yet more plainly ; it is that solemn one at the 
 ninth hour, when He cried with a loud voice, "My 
 God, my God, why hast Thou forsaken me?" 2 
 words which show that the experience of a God- 
 forsaken man was then felt by Him whose life had 
 been one of unbroken union with God, and which 
 must be taken in connection with His former 
 declarations that He came to give His life a 
 ransom for many, and that the cup of thanksgiving 
 was His blood of the new testament, which was 
 shed for many, as well as with the statement of 
 the writer himself, that the Scripture was fulfilled 
 
 1 Mark xiv. 41, 42. 2 xv. 34. 
 
THE PRIMITIVE GOSPEL 83 
 
 which saith, "And He was numbered with the 
 transgressors." 1 
 
 There are special features connected with the 
 death of Jesus which are of prominent import 
 in the record of the evangelist ; for example, 
 His being condemned as guilty of death on the 
 ground of His claiming to be the Son of God ; 
 His having the murderer Barabbas preferred 
 before Him ; His being crucified in defiance of the 
 governor's wish, with mock solemnity, as the King 
 of the Jews ; the darkness which overspread the 
 whole land for the three hours from noon till 
 He yielded up the ghost ; and the fact that simul- 
 taneously with His death the veil of the temple 
 was rent in twain from the top to the bottom. It 
 is plain from all this that the evangelist intended 
 to bring his readers to adopt the centurion's con- 
 clusion, " Truly this man was the Son of God." 
 
 Two more principal events complete the 
 
 1 Mark xv. 28. 
 
84 THE GOSPEL ITS OWN WITNESS. 
 
 Gospel of St. Mark ; the one being the burial 
 of Jesus on the evening before the Sabbath, 
 and the other His resurrection on the first day 
 of the week. We are not concerned to inquire 
 into the genuineness of the last twelve verses 
 of the book (of their authenticity we have 
 not the slightest doubt), the fact that the writer 
 intended to convey the impression that Jesus had 
 risen from the dead is indubitable, even if we stop 
 at the eighth verse of the sixteenth chapter, for 
 we must not forget that Jesus had distinctly 
 promised four times that He would rise again, and 
 had said in the Mount of Olives on the night of 
 His passion, "After that I am risen, I will go 
 before you into Galilee." 1 It is obvious, therefore, 
 that the evaneelist intended his readers to believe 
 that Jesus truly died, and was buried, and rose 
 again from the dead. 
 
 Such then, according to St. Mark, is " The 
 
 a Mark xiv. 28. 
 
THE PRIMITIVE GOSPEL. 85 
 
 gospel of Jesus Christ the Son of God." It is 
 most manifestly a gospel of fact, and of facts 
 relating to a person. The facts recorded may 
 have involved doctrines, but they are distinct from 
 them. The gospel as it is presented is a gospel 
 of incident and circumstance. It is conveyed in 
 the Life and Death and Resurrection of the man 
 Christ Jesus, which can only be interpreted when 
 taken in connection with His character and teach- 
 ing- and claims. But the inference that we are 
 to draw is suggested rather than enforced. We 
 are left to form our own conclusion, but it is 
 impossible to give to each element in the story 
 its due weight, — the character of Jesus, the tenor 
 and drift of His teaching, the position He 
 assumed, the unique circumstances of His death, 
 
 the definite promise He gave of His resurrection, 
 
 • 
 
 and the way in which the promise was understood 
 to have been redeemed, — and yet arrive at any 
 other conclusion than one. It is only by keeping 
 
86 THE GOSPEL ITS OWN WITNESS. 
 
 back one or more of these elements, or slurring 
 over their importance, or shutting our eyes to their 
 mutual relation and combined force, that we can 
 deny the strength and justice of the writer's 
 position. Regarded from his own standpoint 
 his position is secure. At present we are con- 
 cerned to understand what his position was rather 
 than to estimate its justice ; we want to form some 
 definite notion of what the primitive gospel was, 
 and we find that it consisted of the story of a 
 person who lived and died and rose again, whose 
 advent had been foretold by prophecy, who, 
 having returned to heaven, should come again 
 to judge the world, who was Himself the source 
 of spiritual life and the Saviour of mankind. The 
 narrative of St. Mark, from the announcement 
 of John that He should baptise with the Holy 
 Ghost, to the taunt of the chief priests and scribes, 
 "He saved others, Himself He cannot save," 1 
 
 shows this. That was the estimate which His 
 
 J Mark xv. 31. 
 
THE PRIMITIVE GOSPEL. 87 
 
 forerunner on the one hand and His enemies on 
 the other had formed of His work and office. As 
 far as our evidence avails, and confining our 
 inquiry for convenience' sake to one of the earliest 
 received records, the gospel, as it was originally 
 proclaimed and published, could not have been 
 very different from this. As far as we know, 
 the foundation of the edifice which we can trace 
 in the New Testament must at least have been 
 this or something very similar to this. The 
 gospel of the kingdom was the message of 
 a king, and the nucleus of the message was the 
 story of the life and death and resurrection of the 
 king himself. And thus the beginning of the 
 gospel of Jesus Christ, as St. Mark shows us, 
 must be that simple narrative of fact which brings 
 Him before us, attracts and wins us, assures us 
 of access, and sets us in direct relation to Him 
 as a present and living person who is the very 
 and eternal Son of God. 
 
III. 
 
 THE EFFECTS OF THE PRIMITIVE 
 
 GOSPEL. 
 
THE EFFECTS OF THE PRIMITIVE 
 
 GOSPEL. 
 
 Acts v. 42. 
 
 And daily in the temple, and in every house, they ceased not 
 to teach and preach Jesus Christ. 
 
 Having endeavoured to ascertain, at least ap- 
 proximately what the primitive gospel was as it 
 was originally preached, let us next inquire what 
 the immediate effects were which followed from 
 its preaching? As in the former case we were 
 more anxious to inquire into the nature of the 
 gospel itself than to debate the abstract question 
 of its truth, because the ground occupied was 
 comparatively speaking unassailable, so now the 
 position assumed can scarcely be regarded as 
 
92 THE GOSPEL ITS OWN WITNESS 
 
 open to question. We have not now to defend 
 the genuineness of the various writings preserved 
 to us in the New Testament. We merely take 
 those writings as existing specimens of the earliest 
 Christian literature. Whatever else they are they 
 undoubtedly must be that. Quite independently, 
 therefore, of any intrinsic worth they may possess, 
 they are manifestly certain definite and appreciable 
 results of the early spread of Christianity — of the 
 first preaching of the gospel. It may be difficult 
 to determine what use St. Paul made of the mass 
 of material which has been preserved to us in the 
 existing gospels, or how far he was familiar with 
 much of it, whether he was acquainted, for example, 
 with the peculiar parabolic teaching of our Lord, 
 and with the details of many of His miracles; but 
 it is obvious that there was a substratum of teach- 
 ing common to him and the evangelists, which he 
 has at times briefly summarised, as for instance in 
 the opening of his epistle to Rome, and in the 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 93 
 
 fifteenth chapter of his first epistle to Corinth. 
 Certainly the subject-matter of the four gospels, 
 so far as it concerns Jesus Christ, is that also of 
 St. Paul's epistles. It is the gospel of Jesus 
 Christ which he proclaims, or rather, which his 
 letters assume to have been proclaimed. We may 
 imagine or discover what we please of diversity, 
 either in those epistles themselves, or between 
 them and the gospels, or between them and the 
 other writings and epistles, but there is at any 
 rate a certain unity and similarity too. Every- 
 where we can trace the belief in a Jesus who had 
 been crucified and died, who had also risen aeain 
 from the dead, but was nowhere to be found on 
 earth ; not seldom we find traces of a belief that 
 this same Jesus is to return again to judgment. 
 Everywhere we find that this new belief, which 
 always appears as of recent date, has produced an 
 entire revolution of thought and life wherever it 
 has been received. St. Mark's parable of the 
 
94 THE GOSPEL ITS OWN WITNESS. 
 
 gradual growth of seed is vividly illustrated in 
 any one of St. Paul's epistles : "So is the kingdom 
 of God, as if a man should cast seed into the 
 ground ; and should sleep, and rise night and day, 
 and the seed should spring and grow up, he 
 knoweth not how. 5 ' 1 We may dispute as to what 
 the actual seed was; but at Rome, at Corinth, at 
 Thessalonica there is the seed grown up. 
 
 And everywhere we can discern tokens at 
 least of what the seed must have been. The 
 disciples at Philippi may have been ignorant of 
 nine-tenths of the subject-matter of St. Marks 
 Gospel, but they are not ignorant of the other 
 tenth. They had become "servants of Jesus 
 Christ," and "saints in Christ Jesus," they had 
 " fellowship in the gospel," they " looked forward 
 to the day of Jesus Christ," they were "filled with 
 the fruits of righteousness which are by Jesus 
 Christ, to the glory and praise of God." 2 It was 
 1 Markiv. 26, 27. 2 Phil. i. 1, 11. 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 95 
 
 the subject of the apostle's rejoicing in prison, that 
 every way Christ was preached, 1 and he supposed 
 that they could understand what that meant. For 
 he knew that it would turn to his salvation through 
 their prayers and the supply of the Spirit of Jesus 
 Christ. 2 He desired " to depart and to be with 
 Christ," but at all events he exhorted them to let 
 their " conversation be as it became the gospel of 
 Christ," for it was given to them "not only to 
 believe in Christ, but also to suffer for His sake." 3 
 They were well aware that Jesus Christ took upon 
 Him " the form of a servant, and was made in 
 the likeness of men, and became obedient unto 
 death, even the death of the Cross, wherefore," 
 he said, " God also hath highly exalted Him, and 
 given Him a name which is above every name : 
 that at the name of Jesus every knee should bow, 
 and every tongue should confess that Jesus Christ 
 is Lord, to the glory of God the Father." 4 Com- 
 iphil. i. 18. 2 i. 19. 3 i. 23, 27, 29. 4 ii. 7 — 11. 
 
96 THE GOSPEL ITS OWN WITNESS. 
 
 pare this, by the way, with St. Mark's narrative of 
 the sequel to the cure of the man possessed with 
 Legion. 1 It was " for the work of Christ " that 
 Epaphroditus "was sick, nigh unto death." 2 It was 
 for Christ Jesus, as they knew, that he himself 
 "had suffered the loss of all things." 3 He desired 
 that he might "know Christ, and the power of His 
 resurrection, and the fellowship of His sufferings, 
 beine made conformable unto His death," 4 and 
 he exhorted them to be like-minded, and to walk 
 after His example; for, said he, "our conversation 
 is in heaven; from whence also we look for the 
 Saviour, the Lord Jesus Christ: who shall change 
 our vile body, that it may be fashioned like unto 
 His glorious body, according to the working 
 whereby He is able even to subdue all things 
 unto Himself." 5 
 
 Now, here it is obvious that we meet with the 
 
 1 Markv. 19, 20. 2 Phil. ii. 30. 3 iii. 8. 
 
 4 iii. 10. 5 iii. 15, 20, 21. 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 97 
 
 framework of fact recorded in St. Mark's gospel, 
 namely, the life, the death, the resurrection of the 
 Lord Jesus, who is regarded as the Saviour, as 
 the bestower of the Spirit, as the future Judge, as 
 being, in short, Himself the central and substan- 
 tial fact of the gospel. It is assumed, moreover, 
 that the disciples of Christ must be partakers of 
 His sufferings after the tenor of the words, 
 " Whosoever will come after Me, let him deny 
 himself, and take up his cross, and follow Me," 1 
 and that the character of Christ is to be re- 
 produced in His disciples. It is clear also that 
 the example and influence of the life and death 
 and resurrection of Jesus Christ have operated, 
 precisely in the way which He indicated when 
 He said that "new wine must be put into new 
 bottles." 2 For the mere existence of a document 
 like this in itself speaks volumes. It is an 
 evidence indeed of the mind of the writer, but 
 
 1 Mark vii. 34. 2 ii. 22. 
 
 H 
 
98 THE GOSPEL ITS OWN WITNESS. 
 
 it is an evidence likewise of the mind of those to 
 whom he wrote. How came there to be a society 
 at Philippi who were capable of being written 
 to in this way, who had recently and suddenly 
 become ardent emulators of a spiritual standard 
 to which they had before been strangers, and 
 of which the world at large was ignorant ? No 
 answer can be given except one — the apostle 
 could thank God for their " fellowship in the 
 gospel." 1 The influence of the gospel of Jesus 
 Christ had been brought to bear upon them, 
 and it had made them Christians. They had 
 obeyed the impulse which had been com- 
 municated to them by the preaching of the life 
 and death and resurrection of Jesus Christ, and 
 of all which that involved. It is impossible to read 
 this short epistle and not see that it breathes an 
 atmosphere and a spirit of which the entire litera- 
 ture either of Greece and Rome, not to say of 
 
 'Phil. i. 3,5. 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 99 
 
 r ■ - — ■ — 1 . — - 
 
 the whole heathen world, affords no single instance 
 or example. That atmosphere or spirit is pro- 
 fessedly and ostensibly the grace and spirit of 
 Jesus Christ. It was the direct and immediate 
 result of the preaching of His gospel. That 
 gospel had drawn these men's hearts to Him, and 
 in drawing them to Him it had made them what 
 they were. This is the simple explanation of an 
 undeniable phenomenon, and none other can be 
 given. 
 
 Nor is it in any degree a matter for surprise 
 that the tone and character of the Epistle to the 
 Philippians, for example, is very different from 
 that of the Gospel of St. Mark. It could hardly 
 fail to be so. Even allowing that both may have 
 been produced within a few years of one another, 
 yet the two represent an interval of some 
 thirty years in time, and the difference of two 
 continents in space. One is at any rate the 
 expression of Semitic thought, and the record of 
 
ioo THE GOSPEL ITS OWN WITNESS. 
 
 a life passed in Syria ; the other was at least 
 addressed to persons possessed of a certain amount 
 of Greek culture, and familiar with very different 
 thoughts and scenes than those of Palestine. 
 The wonder rather is that there should be any- 
 thing, or at least so much, in common, and that in 
 the after development of the epistle there should 
 be so plainly manifest the entire skeleton of the 
 gospel. It is not too much to say, that if this 
 framework of fact were withdrawn the very 
 existence of the epistle would have been im- 
 possible. There would have been no motive for 
 writing it. " Grace and peace from God the 
 Father and the Lord Jesus Christ ' would have 
 been nonentities, and as phrases would have been 
 unintelligible. There would have been no message 
 of either, and no response to either, for there 
 would have been no proof of either. Not only 
 the substance of the letter, but its very occasion 
 would have failed. And the same may without 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 101 
 
 doubt be said of every one of St. Paul's epistles. 
 They are a standing and imperishable witness to 
 the gospel which he preached, to the fact that he 
 proclaimed the life and death and resurrection, 
 the present spirit and the future glory, of the 
 Lord Jesus Christ. 
 
 Taking, then, the Epistle to the Philippians, 
 for example, as a correct specimen of the belief of 
 the Christian Church in an important town of 
 Macedonia, at a period of some thirty years after 
 the death of Christ, we have to bear in mind that 
 thirty, or five and thirty, years before it was 
 written there is nowhere any trace discoverable of 
 anything like the gospel, whether we understand 
 thereby its history or its teaching. It is also 
 undeniable that the epistle represents a further 
 development of the stage of thought indicated by 
 the gospel. Whatever may be their respective 
 dates as compositions, there can be no doubt that 
 the epistle represents an advancement on the 
 
102 THE GOSPEL ITS OWN WITNESS. 
 
 thought of the gospel, just as the writings of 
 Augustine or Luther represent an advancement 
 on the thought of St. Paul's epistles. The gospel 
 of St. Mark, for example, could not have been 
 developed from the slender basis of fact dis- 
 cernible in the letter to Philippi, though it is 
 conceivable that the facts in the letter to Philippi 
 might have been condensed from those recorded 
 in the gospel. 
 
 It is impossible, therefore, to suppose that the 
 story of the gospel as it appears, for example, in 
 the Epistle to the Philippians can have originated 
 as a myth in the thirty or five and thirty years, 
 that is to say, in the single generation before that 
 epistle was written, especially when we bear in 
 mind the character of those years. And yet 
 within that time we have conclusive proof that it 
 must have originated. But if it did not originate 
 as a myth it must either have originated as a true 
 story or as the falsified and exaggerated version 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 103 
 
 of a true story. Now, whatever there may be in 
 the Gospel of St. Mark, there is no evidence of 
 exaggeration in the story as it appears in the 
 letter to Philippi. The most prominent, or at 
 least the central, feature in the story of Christ as 
 it there appears is His death. But it is precisely 
 the death of Christ which is that feature least 
 likely or possible to have been exaggerated or 
 invented. The evidence for the death of Christ 
 is only to be characterised as overwhelming. 
 Whatever difficulties, scientific or otherwise, may 
 surround the fact of His resurrection, of His true 
 and actual death, however occasioned, there can 
 be no reasonable doubt, nor that it was accom- 
 plished on the cross. It is simply monstrous to 
 pretend to affirm that the story of the crucifixion 
 of Jesus was the result of mythical exaggeration 
 or of invention. It is, indeed, the death of Christ 
 so clearly foretold by Himself, and so amply 
 testified and confirmed in a variety of independent 
 
io 4 THE GOSPEL ITS OWN WITNESS. 
 
 ways, that sets the seal to His character and 
 claims. We cannot dispute the simple fact of 
 His death, and holding the fact of His death 
 as it is recorded, we not only have an adequate 
 explanation of His career and teaching, but like- 
 wise a firm and secure basis on which to rest 
 the cumulative evidence for His resurrection. 
 
 Now, every one of the Pauline epistles — unless 
 indeed we except the second epistle to Thes- 
 salonica and the epistle to Philemon, in which 
 the evidence is only indirect — being written as 
 they are to at least nine different centres of 
 thought, extending from Galatia to Rome, bears 
 direct and independent testimony to the fact that 
 throughout this district of not less than twenty 
 degrees of longitude, the death of Jesus on the 
 cross was universally believed by those to whom 
 the author wrote. Is it conceivable that all these 
 people, numbering probably many thousands, 
 should have been brought in so short a time, and, 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 105 
 
 considering- what it involved, to believe in a story 
 which was virtually without foundation ? What 
 was there in the story of Christ's death specially 
 calculated to strike the imagination, or to work 
 upon the feelings of so many people, so various 
 in their national peculiarities and so differently 
 constituted ? Had they all been alike deceived ? 
 were they all the victims of delusion ? Had they 
 all been duped into believing a cunningly-devised 
 fable, or, in simple English, a lie ? The notion is 
 manifestly inconceivable. Why, barely more than 
 thirty years had elapsed since the event believed 
 had happened. What was there in this man's 
 death, taken alone, to produce an impression so 
 deep, so uniform, and so exceptional, more than in 
 the death of Caesar, or of Cicero, or of any one 
 else ? And is not death the appointed lot of every 
 one ? What is there remarkable, then, in the 
 death of this man, that it should become a special 
 topic to be dwelt upon and believed in this way, 
 
106 THE GOSPEL ITS OWN WITNESS. 
 
 unless, being as it was a trr.e death, it stood alto- 
 gether alone and unique in the history of the 
 world ? He did indeed die — who can dispute 
 that ? — for all have died. But it was because 
 there was no other death like His that it became 
 the subject of belief. Nor is it possible that the 
 notion about the death can have originated the 
 belief in the death itself, because had the death 
 as a fact not occurred, there would have been no 
 foundation for the ideas concerning it, and nothing 
 to support them. Why should the death of 
 Christ be fixed upon as, of all others, the one 
 remedial and atoning death, unless indeed there 
 had been in that death, as well as in the life of 
 Jesus, features of a totally exceptional and unique 
 character ? Nor is it possible to imagine that the 
 general character of the life and death of Jesus 
 was sufficient to suggest to a few more ardent 
 and susceptible of His disciples the notion of His 
 dying as a sacrifice for the sins of the world, and 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 107 
 
 yet not sufficient to sustain it when originated, 
 because then we should have lacked not only the 
 evidence we have of the wide-spread extent to 
 which it was believed, but the literary monuments 
 which we possess could never have existed. The 
 second half of the writings of the New Testament 
 are themselves a witness, not only to the influence 
 of the gospel story, but to the reality of that 
 effect upon the nature of man which it claimed 
 to produce. We cannot, for example, call in 
 question or deny the high spiritual character and 
 tone of the epistle to the Romans or Philippians 
 without approaching very nearly to the sin of 
 those who said of Jesus that He had an unclean 
 spirit. They are verily an undeniable proof of 
 what this belief in Jesus had done for one man. 
 And seeing that they afford some evidence also 
 of the spiritual character of those to whom they 
 were written, they are proof likewise of what 
 that belief had done for them. In fact, the 
 
io8 THE GOSPEL ITS OWN WITNESS. 
 
 effects of the primitive gospel, as it was first 
 preached, of which we have ample and conclusive 
 evidence, are themselves a proof of its origin. 
 That which could operate as the gospel operated 
 must either be the lie of the devil or else it must 
 stand for ever as the truth of God. The abiding 
 witness which He was pleased to vouchsafe to a 
 sinful and unbelieving world of the truth and 
 mission of His Son was written in the evidence 
 we have of the effects which followed from the 
 preaching of the Cross. 
 
 And it is as well to observe that in point of 
 evidence everything turns upon the death of 
 Christ. Of that death we may be sure, without 
 any reasonable cause for, not to say possibility 
 of, doubt. The early sect of the Docetae who 
 denied it, did so for very obvious reasons, which 
 need not and cannot affect us now. But having 
 got as a sure corner-stone the fact of Christ's 
 death upon the cross, and the place it clearly 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 109 
 
 occupied in early preaching, and the extent to 
 which it was believed, we find that its very belief 
 compels us to accept it, not only as a bare fact, 
 but as a fact of no ordinary kind. If Jesus died 
 thus, He must have died unjustly, and under 
 circumstances of special injustice. But He was 
 always called the Christ, and there is reason to 
 believe He died professing Himself to be the 
 Christ, and because He called Himself the Christ. 
 But if He died professing Himself to be the 
 Christ, and was not the Christ, He died justly. 
 It is impossible to believe that He died unjustly, 
 and yet had not such a character at least as 
 would be consistent with His claim to be the 
 Christ, or would be adequate to create or to 
 sustain the belief, which subsequently arose, that 
 He was the Christ. His life, therefore, must have 
 been one of sufficient purity to warrant the belief 
 that, dying the ignominious death He died, He 
 was nevertheless the Christ. His death, therefore, 
 
no THE GOSPEL ITS OWN WITNESS. 
 
 -h 
 
 coupled with the way in which that death was 
 regarded, is to no small extent a voucher for the 
 general character of His life. It is impossible 
 that His death should have been believed in as it 
 was, if His life ? had not been such as to make it 
 appear that He died unjustly. Other men have 
 been able to gather followers around them till 
 death became the signal for their dispersion ; but 
 this man's death was the very signal and the 
 motive power which drew all men unto Him. 
 His death, therefore, must have been the seal of a 
 correspondent life. But, in point of fact, it is the 
 moral character of the life of Jesus which has been 
 least assailed, for the very reason that it is unas- 
 sailable. We are consequently warranted in 
 viewing not only the life of Jesus in the light of 
 His death, but also the death of Jesus in the light 
 of His life. And then it becomes impossible to 
 reject the evidence we have of the actual claims 
 which were advanced by Jesus. Beyond all ques- 
 
EFFECTS OF THE PRIMITIVE GOSPEL in 
 
 tion He taught His disciples to believe that He 
 was the Messiah. Beyond all question He was 
 understood by His own nation to claim to be that 
 exalted and mysterious personage. Beyond all 
 question this claim it was that constituted the 
 indictment upon which He suffered. We are 
 shut up, therefore, to the conclusion either that 
 Jesus, being what He professed to be, was 
 willing to die for the profession, or else that, not 
 being what He professed to be, He was, as His 
 enemies alleged, a deceiver, blasphemous and 
 profane, who was worthy to die because guilty 
 of high treason against the Majesty of Heaven, in 
 which case, what becomes of His moral character, 
 which we are constrained to acknowledge as un- 
 sullied ? 
 
 And, brethren, taking all the facts into con- 
 sideration, and honestly facing them, there is no 
 middle position. If we find it reasonable, upon 
 the evidence, to decide that Jesus was a deceiver 
 
ii2 THE GOSPEL ITS OWN WITNESS. 
 
 who was guilty of the most outrageous blasphemy, 
 then by all means be it so, let us like truth-loving 
 honest men, as we profess to be, come to that 
 decision and accept it; but if, on the other hand, 
 from the evidence we find it impossible to do so, 
 then there is no middle position, we must, like 
 brave and suffering men, accept the one alterna- 
 tive, whatever it may cost us. The life of Jesus 
 was a life of unimpeachable and spotless purity. 
 The claims He consistently advanced were an 
 intrinsic and integral element of that life ; and the 
 death of infamy on the cross was the seal and 
 consummation of the life, the consequence and 
 attestation of the claims which were advanced. 
 
 And having thus arrived at what is virtually, 
 and must ever remain, an impregnable position, 
 resting upon solid historical evidence, deep and 
 broad, altogether independent of a variety of 
 minor questions which may be mooted around 
 but cannot touch it, every step of our subsequent 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 113 
 
 career becomes, comparatively speaking, easy. 
 The evidence for the resurrection of Christ 
 virtually resolves itself into the evidence for His 
 death and for His life. If He truly lived as He 
 lived, and died as He died, and we believe it, 
 then the belief in His resurrection follows, not 
 indeed as a matter of course, but as the fitting 
 and necessary part of a consistent whole. It is 
 difficult to reject the evidence, clear and explicit as 
 we have seen it to be, that Jesus told His disciples 
 He would rise again ; and if so, the fact of His 
 resurrection, like that of His Messiahship, must"/ 
 stand or fall with the integrity of His moral 
 character and the circumstances and reality of His 
 death. We are not called upon first to prove the 
 resurrection of Christ and then decide upon His 
 claims, but to decide upon His claims and to esti- 
 mate the bearing of his death upon His claims, 
 and of His claims upon His death, and then 
 to weieh the evidence for the resurrection, not 
 
ii4 THE GOSPEL ITS OWN WITNESS. 
 
 independently of, or apart from, but in consider- 
 ation of the antecedent probability for it thereby 
 created. 
 
 And, taking the several points in this order, it 
 is possible that we may come to the conclusion at 
 which Peter arrived, that " God raised Him up, 
 having loosed the pains of death, because it was 
 not possible that He should be holden of it." But 
 however this may be, certain it is that the whole 
 strength of each evangelist is so to say concen- 
 trated upon the death of Jesus, not upon His 
 resurrection. It is the death which is the central 
 feature of the story. It is that momentous fact 
 which we are invited to behold in its length and 
 breadth, as we are to-day, 1 and when we have 
 taken that in, but not before, we shall be in a 
 position to estimate the evidence for the resurrec- 
 tion. It is the fashion to speak of that evidence 
 as it is furnished in the gospels as unsatisfactory, 
 1 Preached upon Good Friday, April 3, 1874. 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 115 
 
 inconclusive, and contradictory. I believe, when 
 rightly estimated, it is as full and ample as we can 
 desire : into that matter it is not now proposed to 
 enter ; but we must never forget that the resurrec- 
 tion stands not alone, but together and in im- 
 mediate and inseparable connection with the death 
 and the life and the teaching of Jesus. 
 
 It must, however, at all events be admitted 
 that the fact of the resurrection was a prominent 
 feature in the early testimony concerning Jesus. 
 Whatever may be the verdict which we pass upon 
 the authenticity of the Acts, that book constitutes 
 at least the only source from whence we can de- 
 rive any notion of the events which immediately 
 followed the close of the gospel history. Nor is 
 there any reason to believe that the statement in 
 the text will be controverted by any one. Beyond 
 all question, this is how the first disciples acted in 
 Jerusalem in the early days of the Church. Daily 
 in the temple, and in every house, they ceased not 
 
n6 THE GOSPEL ITS OWN WITNESS 
 
 to teach and preach Jesus Christ. May we not 
 fairly ask, What could possess them to do so ? If 
 the statement is one of fact, as there is no 
 reason to doubt, then the fact is at least as mar- 
 vellous and unaccountable as any of the apparently 
 miraculous incidents recorded in the narrative. 
 We may well be content to leave them alone 
 while we have so ordinary and commonplace, and 
 yet withal so strange and unaccountable a circum- 
 / stance to deal with as this. A few months, 
 apparently, after the death of Jesus, the very men 
 who had fled from Him at His apprehension are 
 still found at Jerusalem, seizing every opportunity 
 of proclaiming His name and story. They are 
 not the heralds of any particular theory or doc- 
 trine, for they are one and all illiterate men, but 
 they are simple witnesses to a fact. Their 
 language was, " We cannot but speak the things 
 which we have seen and heard." They bore testi- 
 mony to those things of which they were assured 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 117 
 
 on the evidence of their senses. They had seen 
 many times, they had conversed, they had eaten 
 and drunk with the very man Jesus, who had 
 been put to death for calling Himself the Christ. 
 And they persisted now, in a way they never had 
 before, in declaring Him to be the Christ. It was 
 equally useless to put them in prison, or to beat 
 them, or to charge them to hold their peace. 
 They departed from the presence of the council 
 rejoicing that they were counted worthy to suffer 
 shame for His name. Such dogged and unac- 
 countable obstinacy had never been witnessed 
 before, and moreover it was altogether unlike any- 
 thing they had themselves previously manifested. 
 A great change had passed over them, which 
 seemed to have remoulded their natural character, 
 and all that their adversaries could do was to take 
 knowledge of them that they had been with Jesus. 
 It is, moreover, certain that a very prominent 
 feature of their teaching was the resurrection of 
 
nS THE GOSPEL ITS OWN WITNESS. 
 
 Jesus. There, in the very place where He had 
 been crucified, where during His life He appears 
 to have been very well known, where all the 
 circumstances of His death must have been 
 perfectly familiar, the precautions that were taken 
 about His burial, and the strange rumours that 
 were in circulation afterwards — there these illite- 
 rate men were coming into collision with the legal 
 authorities and ecclesiastical magnates of the day, 
 because the persuasion was maintained by, and 
 could not be beaten out of, them that their Master, 
 who was crucified, had risen from the dead. The 
 story was on the face of it so obviously absurd 
 that we are at a loss whether to be more aston- 
 ished at the pertinacity of the disciples or at the 
 anxiety of their opponents to quash their testi- 
 mony. One would have thought that the story, 
 from its very nature, was one that might safely be 
 left to die a natural death. This, however, it 
 appeared to have no tendency to do ; but, on the 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 119 
 
 contrary, we read that " believers were the more 
 added unto the Lord, multitudes both of men and 
 women;" * that " the number of the disciples multi- 
 plied in Jerusalem greatly ; and that a great com- 
 pany of the priests were obedient to the faith." 2 
 And it is perfectly certain that this " faith " can 
 have been none other than faith in the resurrection 
 of Jesus, or that at any rate it must have included 
 that belief, because the fact of the death of Jesus 
 was just at that time too notorious to be a matter 
 merely of belief. It was accepted as a certainty, 
 and no one thought of doubting it ; but it was not 
 properly speaking a matter of faith, any more than 
 our knowledge of the death of Napoleon the 
 Third, or of any other recent and notorious event, 
 could be called a matter of faith. If, then, people 
 believed in Jesus at all, they must have believed 
 either in His being the Christ or in His having 
 risen from the dead : as a matter of fact they 
 
 1 Acts v. 14. 2 vi. 7. 
 
120 THE GOSPEL ITS OWN WITNESS. 
 
 believed both ; of that there is abundant evidence 
 and no possible room for doubt. 
 
 And, indeed, why should the very people who 
 had slain Him be found among the first to 
 acknowledge Him as the Christ, unless after His 
 death something had occurred of so important a 
 nature as to lead them totally to reverse their 
 decision about Him. What that something had 
 been we are at a loss to conjecture, but we may 
 well doubt whether the mere groundless belief in 
 His resurrection, capable as the story then was 
 of immediate and conclusive refutation and dis- 
 proof if untrue, would have been able to operate 
 in the same way. Unquestionably, mere com- 
 punction for the death of Jesus, because it had 
 been inflicted undeservedly, would have been 
 inadequate to work so complete a revulsion of 
 feeling, and produce such results (both of which 
 are undeniable), just as in the present day the 
 sudden discovery, upon subsequent evidence, that 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 121 
 
 a criminal had been executed unjustly would be 
 inadequate to excite any other feelings than those 
 of intense popular indignation and regret, which, 
 however, would soon spend themselves and be 
 forgotten. 
 
 But here it was manifestly quite otherwise. 
 No mere compunctions about the death of Jesus 
 would have sufficed to change a man's convic- 
 tions about His being the Christ (more especially 
 as in many cases there can have been no room, 
 properly speaking, for any compunction at all : 
 those who believed had not all of them con- 
 sented unto His death), however such a change 
 of conviction about His being the Christ, in 
 whatever way produced, would necessarily have 
 involved an entire change of opinion about His 
 death. Thus, again, it appears that the death 
 of Jesus is virtually the corner-stone of the 
 evidence for His resurrection. Till we have 
 determined what was the nature and bearing of 
 
i22 THE GOSPEL ITS OWN WITNESS. 
 
 that death we are not really in a position to 
 estimate fairly the evidence for His resurrection. 
 It would be perfectly absurd to suppose that all, 
 or a tenth part, or even a hundredth part of the 
 early believers in the resurrection of Jesus had 
 judicially investigated that evidence, or were 
 capable of doing so. The evidence which 
 carried conviction home to their minds then, was 
 the way in which the belief in that resurrection 
 was still spreading itself, and was operating wher- 
 ever it spread. They themselves felt the power 
 of it as they had never felt any influence before ; 
 and when they surrendered themselves to it, 
 they found it not only irresistible, but salutary 
 and regenerating in its effects. They did under 
 the influence of it what others could not do — 
 they could forego personal advantage, and could 
 love one another. Of this there remains to 
 the present day overwhelming and irrefragable 
 evidence. 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 123 
 
 It was in this way that the earliest belief in 
 the resurrection was found to operate. They 
 who accepted it could do what before was incon 
 ceivable, and wholly unintelligible, — they could 
 spend their days in teaching and preaching Jesus 
 Christ. Their testimony may or may not have 
 been accompanied with what our scientific educa- 
 tion would recognise as miracles, — that is a question 
 we are content now to waive, — but here, in what 
 they did, in their life and conduct and changed 
 occupations and altered feelings and extraordinary 
 success, was the greatest miracle of all. They 
 were not only a sign unto all the world, but they 
 were a sign unto themselves, and not only a sign 
 unto themselves, but a sign unto all the world. 
 There was a new life working in them, they could 
 not help feeling it, others could not help seeing 
 it, and it was a life derived from and communicated 
 by a person who had been dead. The life came 
 from Jesus Christ, was centred in Jesus Christ, 
 
i2 4 THE GOSPEL ITS OWN WITNESS. 
 
 followed the preaching of Jesus Christ, and was 
 limited to the area of that preaching. The very 
 mention of His name wrought wonders. He 
 seemed to be present as a distinct personal in- 
 fluence and agency wherever those who believed 
 in Him were met together. What other dead 
 man's influence or memory has ever acted in a 
 manner similar or analogous to this ? Setting 
 aside every miraculous feature in the Acts of the 
 Apostles as unworthy of credit or what not, the 
 mere production of the book itself, with its unim- 
 peachable testimony to the early spread of the 
 gospel, and the mere existence of the Pauline 
 epistles, exaggerate the apparent discrepancies 
 between them and the Acts as we may, to say 
 nothing of the existence of other early Christian 
 literature and known Christian conduct, is a 
 witness to the discovery of a new and original 
 power working in many and varied centres of life, 
 which cannot on any known or natural principles 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 125 
 
 be ascribed to the moral influence of the death 
 only of a person, however exalted his character 
 or dear his memory. We must postulate some 
 other invisible cause, and there is no known cause 
 but one. 
 
 The position, then, at which we arrive, and 
 appear to be warranted in arriving, is this: The 
 death of Jesus may safely be assumed as an 
 historic fact. The effects also which immediately 
 followed that death are certain, as attested by the 
 Acts of the Apostles, the writings of St. Paul, 
 early Christian literature, and the known condition 
 of Christianity from the first. These effects are 
 undeniable, whatever opinion we may hold as to 
 the composition or authenticity of the Acts, or the 
 genuineness of many of the Pauline writings. 
 These writings, whether we regard them as 
 merely human, or in a sense Divine, afford testi- 
 mony which is incontrovertible to the prevalence 
 of a belief, and the nature of it. There were 
 
126 THE GOSPEL ITS OWN WITNESS. 
 
 numbers, both in Greece and Rome, within the 
 first generation after the death of Christ, whose 
 life and character had been entirely remodelled 
 and reconstituted by their belief in Him. The 
 effects produced by this belief are at once 
 obvious and permanent. We cannot shut our 
 eyes to them. But they cannot be accounted for 
 by that death alone. 
 
 The mere recollection or influence of one 
 departed would have been totally inadequate to 
 produce them. He may have died never so un- 
 justly, but the belief that He so died would have 
 been inoperative at Rome, and insufficient to 
 produce the effects which we know were produced 
 there. We cannot discover anything even in the 
 circumstances of Christ's death, taken alone, which 
 was calculated to work as we find the knowledge 
 of His death working. We are compelled, there- 
 fore, to postulate another element as the cause of 
 an effect so striking. And, associated with the 
 
EFFECTS OF THE PRIMITIVE GOSPEL 127 
 
 knowledge of the death of Christ, as a fact we 
 find the belief that He was the Christ, and that He 
 had risen from the dead. This belief, also, as 
 being very general and widespread, admits of no 
 doubt. The result of it was the rise of an 
 entirely new and original literature, to which 
 there is no parallel in the history of the world, 
 certainly not of the heathen world. The Epistle 
 to the Romans, as an existing literary monument, 
 is at least a phenomenon to which the literature of 
 Greece and Rome affords no parallel, whether we 
 regard the sentiments of the writer, or still more, 
 the state of feeling to which it appeals. The 
 Acts of the Apostles, even if it were from first 
 to last a romance, and no matter whether it was 
 written within the first century or not, is a witness 
 to the existence of a public to whom it would be 
 acceptable, who could take an interest in, and were 
 capable of being edified by, such unusual, such 
 unnatural, and such dry details as those of 
 
128 THE GOSPEL ITS OWN WITNESS 
 
 itinerant preachers declaring the necessity of 
 repentance and conversion from idol-worship, and 
 of faith in one Jesus, who was dead, who was 
 affirmed by some then to be alive. There was 
 clearly, therefore, in existence a society which was 
 anxious to be informed as to its early history, and 
 whether this history was authentic or not, it was 
 at any rate the only one presentable. But the 
 mere existence of such a society, which was very 
 widespread within thirty years after its supposed 
 origin, whether this was its history or not, was 
 itself a phenomenon. And we have abundant 
 evidence of the general character, aims, and 
 standard of the people calling themselves Chris- 
 tians, of the way in which their absurd and 
 extraordinary belief worked. Whether or not 
 the earliest portrait of them, as having all things 
 common, of parting with their lands and houses 
 for the poor, and the like, was overdrawn or not, 
 it is clear that such a portrait was admired ; that 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 129 
 
 as it was wholly original, so also it was not with- 
 out its practical fruits. It is certain that many, 
 like the apostles, devoted themselves to teaching 
 and preaching Jesus Christ ; that many, like Paul 
 and Barnabas, travelled about doing so ; and the 
 history of their travels, being entirely devoid of 
 the kind of interest which we should appreciate 
 in such works, was found attractive to many, and 
 only because of the belief it fostered, the spirit 
 inculcated, and the examples recorded. 
 
 Now let us bear in mind that in the face of 
 all these facts we must either say they were 
 accounted for by the sentiments aroused by the 
 proclamation of the death of Jesus alone, or that 
 they were caused by the additional element of 
 belief in His resurrection. We are secure in say- 
 ing that they could not have been caused without 
 that belief, because there is abundant evidence 
 of its being the principal motive influence. The 
 only question, therefore, that can arise is this, 
 
 K 
 
i 3 o THE GOSPEL ITS OWN WITNESS. 
 
 Would such results as these have been produced 
 by the belief in the resurrection of Jesus, if it 
 had been belief only — that is to say, belief with- 
 out foundation in fact ? And in answer to 
 this question, we are bold to affirm, that belief in 
 His resurrection, if it had been a fiction, could not 
 have produced the results which we know were 
 produced by it, which we can see for ourselves 
 did follow it. 
 
 In other words, the earliest results of the 
 first preaching of the gospel, the way in which it 
 was preached, and the effects which followed its 
 preaching, as they are attested in the writings 
 of St. Paul and in those portions of the Acts of 
 the Apostles which, being devoid of miraculous 
 details, are not, as substantially authentic history, 
 open to question, — are themselves the greatest 
 evidence of its origin. That which could work 
 and did work as this primitive gospel of the life, 
 death, and resurrection of Jesus Christ worked, 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 131 
 
 must have been Divine. No other power but the 
 power of God could produce such results. For 
 they were not natural, but contrary to nature, 
 thwarting the inclinations and tendencies of the 
 natural heart. Infatuation alone would have 
 spent itself and died away. The mere sentiment 
 occasioned by the death of Christ would have 
 been inoperative. Belief in the resurrection of 
 Jesus, if, as a matter of fact, His body had been 
 mouldering in the tomb, would have failed to 
 act as this belief acted, like an arrow that falls far 
 short of the mark. Everywhere there is the evi- 
 dence of the operation of a present person, who is 
 invisible but all-powerful, whose special sphere of 
 influence is the heart. It is the power of the 
 presence of Jesus Christ, who is no longer dead, 
 but is alive. We may leave the sensible evidence 
 for the resurrection, satisfactory as it really is, to 
 take care of and adjust itself, if we honestly 
 and sincerely give to this spiritual and abiding evi- 
 
1 32 THE GOSPEL ITS OWN WITNESS. 
 
 dence its due weight. It is only by depreciating 
 the results actually produced, disregarding their 
 true character, assigning to them false motives, 
 under-estimating their magnitude and their purity, 
 that we can deprive it of its power. There are 
 the indications of an influence at work which is 
 new in the history of the world, and the effects 
 which follow it are new. Wherever it comes it 
 begets new life ; it casts out the old and brings in 
 the new. The old impulses and old aims, the 
 old hopes and old fears are forgotten, and give 
 place to others never experienced before. New 
 desires, new motives, new objects are felt and 
 pursued. The occupations and the character are 
 changed, and life itself is regenerated and renewed 
 in its hidden springs. 
 
 Judge for yourselves, my brethren, of the 
 evidence which the earliest Christian writings 
 afford of this. Measure the difference between 
 the life of a man who can say, " To me to live 
 
EFFECTS OF THE PRIMITIVE GOSPEL. 133 
 
 is Christ, and to die is gain," 1 and that of one who 
 is destitute of the Christian's hope, and then say 
 whether this is the evidence of the spiritual 
 operation of a person who has triumphed over 
 death, or of one who has himself succumbed to it. 
 
 1 Phil. i. 2. 
 
IV. 
 
 THE REGENERATIVE POWER OF 
 
 THE GOSPEL. 
 
THE REGENERATIVE POWER OF 
 
 THE GOSPEL. 
 
 Revelation xxi. 5. 
 
 And He that sat upon the throne said, Behold, I make all 
 things new, and He said unto me, Write: for these words 
 are true and faithful. 
 
 The evidence we possess of the manner in 
 which the first preaching of the gospel worked is 
 so complete and satisfactory as to be irresistible 
 when fairly considered. That evidence may be 
 briefly described in one word as the creation of an 
 entirely new literature. It matters, comparatively 
 speaking, little how we regard that literature or 
 account for its origin ; whether we prefer to dwell 
 upon the obviously human accidents and causes 
 
i 3 8 THE GOSPEL ITS OWN WITNESS 
 
 by which it was produced, or upon the sufficiently 
 patent indications it presents of an origin other 
 than human, — a controlling and inspiring agency 
 which was Divine; regarded merely as a literature 
 which, like every other literature, reflects the 
 character of the people among whom it arose, it 
 is in itself the evidence of a motive power and 
 influence at work which was new in the history 
 of the world. 
 
 The four gospels, apart from the question who 
 may have written them, the Acts of the Apostles, 
 the letters ascribed to St. Paul, whether all these 
 various works fall within the first century or not, 
 are at least the monuments of an energy put forth 
 ^ which has never been repeated since. That energy 
 may be characterised as an intense belief in the 
 person of Jesus Christ, a loving memory and trust 
 in the power of His death, a faith in His resurrec- 
 tion. It is certain that no one of these elements 
 can be left out, least of all the belief in His 
 
REGENERATIVE PO WER OF THE GOSPEL. 139 
 
 resurrection. The Christian literature not only 
 bears evidences of the strength of this belief in 
 those by whom it was written, but, we may safely 
 say, could not have been produced without it. 
 We have got, then, as an indispensable element 
 in the production of the Christian literature, and 
 in the effects of the early preaching of the gospel, , 
 a strong faith in the resurrection of the Lord 
 Jesus. It cannot be denied that this was the 
 backbone of the creed of the early Church. 
 Neither can it be doubted that in the strength of 
 this faith extraordinary results were brought about, 
 such as had never before been witnessed among 
 men. The picture drawn, for example, by the 
 Apostle Paul, in his second letter to Corinth, of 
 the labours of himself and his colleagues, gives 
 us some idea of the nature of those results, 
 leaving out altogether any others which may be 
 regarded as supernatural. These labours were 
 undertaken not for the acquisition of wealth or 
 
140 THE GOSPEL ITS OWN WITNESS. 
 
 for the sake of fame, or pleasure, or personal 
 advantage of any kind, but solely to make known 
 what he called the unsearchable riches of Christ. 
 And it is not too much to say, that the very 
 conception of such an idea or of such a motive 
 was entirely new. We are constrained, therefore, 
 to ask whether, seeing that particular results were 
 brought about by faith in the resurrection of 
 Jesus Christ, it is possible to believe that the 
 same results would have followed if that faith 
 had rested upon no foundation ? Because it 
 must be borne in mind, that either Jesus Christ 
 did rise from the dead or He did not : there is no 
 middle alternative. If His disciples and the first 
 preachers were merely deluded and deceived into 
 the persuasion that He rose 'from the dead, then He 
 simply did not rise, and we have to account for 
 the actual phenomena presented in the literature 
 and in the known conduct of the first believers 
 on the hypothesis that belief in the resurrection 
 
REGENERATIVE P.O WER OP THE GOSPEL. 141 
 
 was based on a mistake. But it is surely no 
 extravagant position to maintain that the way 
 in which belief in the resurrection worked during 
 the first half century after its origin affords very 
 significant indication that it was not based on 
 a mistake. Leave out the actual fact of the 
 resurrection, and it is hard indeed, not to say 
 absolutely impossible, not only to account for the 
 prevalence of the belief in it, but also for the 
 various results which the belief produced. 
 
 The resurrection of Jesus Christ was the 
 revelation of the source of a new life. The 
 various writings of the New Testament are the 
 literary monuments which attest the operation of 
 this new life, and are the witness to its power, and 
 as long as the world lasts they will continue to be 
 this. The questions as to authorship and the 
 genuineness of particular books, interesting and 
 important as they are, may nevertheless be pro- 
 nounced subordinate both in interest and im- 
 
142 THE GOSPEL ITS OWN WITNESS. 
 
 portance to the palpable fact of the unique 
 existence of the New Testament. For example, 
 the authorship of the Epistle to the Ephesians, or 
 of the First Epistle of St. Peter, sinks after all into 
 comparative insignificance when contrasted with 
 the inherent value and the intrinsic character of 
 those writings. Even supposing that the Epistle 
 to the Ephesians was a forgery, the sublime 
 moral teaching of that letter would still remain, 
 damaged undoubtedly in the weight of its 
 influence by the recollection that he who could 
 so teach and exhort had nevertheless a lie in 
 his right hand ; but while the human conscience 
 remains capable of apprehending the highest 
 moral standard, it must acknowledge that such 
 a standard is there approached. On the very 
 lowest supposition, therefore, the document is 
 entitled to the position it is qualified to hold on 
 the simple merit of its teaching. Even if a 
 forgery, it would still serve as a specimen of the 
 
REGENERATIVE PO WER OF THE GOSPEL. 143 
 
 moral elevation that had been attained by the 
 Christian Church. At best some obscure member 
 of that Church had sought, by unwarrantable 
 means, to gain what appeared to him to be a 
 desirable end. It is hardly possible, on the 
 wildest supposition, to go farther than this; and 
 even when we go so far, though we have indeed 
 exchanged what is genuine for what is counterfeit, 
 yet even the counterfeit is not without a certain 
 value of its own, for it forms an integral portion of 
 a particular literature, which must after all stand 
 or fall on its own merits, and not upon the merits, 
 real or imaginary, of its supposed authors. 
 
 In like manner, if we possess in the first 
 Epistle of St. Peter a genuine work of that 
 apostle, its value is undoubtedly enhanced to a 
 high degree ; but if otherwise, even then it is not 
 altogether worthless as a monument of early 
 Christian literature, or as a witness to the teaching 
 that was fostered and produced by the early 
 
i 4 4 THE GOSPEL ITS OWN WITNESS. 
 
 Christian body. The personal disadvantage 
 attaching to the presumed forger must necessarily 
 be deducted, but this redounds mainly upon him- 
 self unless it can be shown, which it cannot, that 
 the body as a whole knowingly acquiesced in the 
 imposture. And, even then, we should be con- 
 fronted with the anomalous spectacle of a body 
 of men, possessing an enlightened Christian con- 
 science, and yet actuated by unworthy motives, 
 which conditions, however it may be with indi- 
 viduals, with societies have certainly a tendency 
 to neutralise each other — that is to say, they do 
 not readily co-exist. 
 
 In short, the supposed case, at the worst, 
 resembles that of a minister of the gospel pos- 
 sessed of great personal influence and universally 
 respected, whose teaching is acknowledged to 
 come with power to many and to be fruitful in 
 its beneficent results, but whose integrity or moral 
 character, after a long career of usefulness, is 
 
REGENERATIVE POWER OE THE GOSPEL. 145 
 
 suddenly found to collapse. We have all had 
 personal experience of such cases, and well know 
 the shock they occasion and the disastrous in- 
 fluence they exert on many minds ; but it is those 
 only who have no fixed principles of their own, 
 and no foundation in themselves, that are really 
 injured by them. The personal influence of the 
 teacher is for ever gone, but the value of the 
 moral teaching, so far as it was in itself healthy 
 and sound, is not diminished. Such characters 
 may still shine as beacon lights to warn the 
 traveller of the precipice, though they have ceased 
 for ever to be guides themselves along the path 
 of life. The power of the truth is weakened 
 among those who have not obeyed it ; but with 
 those who have sincerely accepted it, there is 
 added thereto a yet higher degree of solemnity 
 by the very defection of him who was once its 
 minister. While the Psalms of David remain for 
 ever the priceless heritage of the faithful, h is the 
 
 ;C 
 
i 4 6 THE GOSPEL ITS OWN WITNESS. 
 
 enemies of the Lord, and those alone, to whom 
 he gave and continues to give, by his grievous 
 fall, great occasion to blaspheme. 
 
 Supposing therefore that the auth6rship of 
 certain books was as dubious as some would have 
 us believe, yet even then the intrinsic value of the 
 teaching those books inculcate would not be 
 lessened; it would still possess an independent 
 value w]jich could be used as an indication of the 
 moral standard attained by the early Church. It 
 would serve as a proof of the kind of influence 
 which was at work, and of the way in which it 
 worked ; and this was at once original, unex- 
 ampled, and salutary. 
 
 When, however, on the other hand, we find 
 that, in the great majority of cases, these doubts 
 are absolutely groundless, it is obvious that <he 
 intrinsic character of the writings themselves 
 serves to create a presumption in favour of their 
 being the genuine works of the^ authors whose 
 
REGENERATIVE PO WER OE THE GOSPEL. 147 
 
 names they bear. 1 It is prima facie more likely 
 that productions of such a stamp should be 
 genuine than that they should be forgeries. 
 Their actual character must of course be deter- 
 mined on other and critical grounds, but until it 
 can be shown conclusively that they must on those 
 grounds be rejected, we are fairly entitled to the 
 presumption which is most in accordance with 
 their obvious internal character. 
 
 But whatever opinion we may form on this 
 matter, it is undeniable that the New Testament, 
 as a whole, stands alone and unrivalled in the 
 literature of the world for the purity and eleva- 
 tion of its moral teaching, and the sublimity of 
 the character it portrays to us. Here, then, is 
 the phenomenon of an absolutely unique literature 
 called into existence by the spontaneous operation 
 of faith in a particular person, who lived and 
 
 1 This of course does not apply to those books which are 
 really anonymous, e.g. the Four Gospels, etc. 
 
148 THE GOSPEL ITS OWN WITNESS. 
 
 died and rose again. Faith in His life alone 
 would not have produced it; faith in His death 
 alone would not have produced it ; the most 
 potent element was faith in His resurrection, of 
 the influence of which there are distinct traces 
 in each separate document. In this we discover 
 the new motive power which was adequate to 
 producing the totally new results. The state- 
 ment of Him that sat on the throne in the last 
 book of the inspired collection, " Behold, I make 
 all things new," is literally and accurately true 
 with regard to the literature which faith in His 
 name had called into existence; and it is when we 
 give due consideration to the significance of this 
 fact, that we are able to appreciate the truth of 
 the command in its bearing on the literature at 
 large, " Write : for these words are true and faith- 
 ful." The new life, with which the writings are 
 everywhere instinct, is an evidence of the new 
 life which had been communicated to the writers. 
 
REGENERA TIVE PO WER OF THE GOSPEL. 149 
 
 They were manifestly living in the strength of a 
 regenerated nature, which showed itself in what 
 they wrote as well as in their actions. The world 
 could see, and could not help seeing, that they 
 were new men. Could such living- monuments 
 have been created by one who was not alive ? 
 Could such phenomena have been produced by 
 a mere faith, however strong, which rested on no 
 foundation in fact ? Because, if the Lord had not 
 risen, the faith of those men did rest on no 
 foundation in fact. And then, in that case, we 
 should have had an effect which was, real and 
 palpable produced by a cause which was hollow 
 and unreal. The new life which was so con- 
 spicuous, and was accompanied by results so new, 
 would have been virtually an effect without a 
 cause, seeing that any other cause than the one 
 alleged must have involved a falsehood. And thus 
 there would have been an essential incongruity 
 between the nature of the cause producing, and 
 
150 THE GOSPEL ITS OWN WITNESS. 
 
 t 
 
 the nature of the effect produced. There would 
 not have been that relation in kind which must 
 ever subsist between events that are bound 
 together by necessary sequence. Given the 
 resurrection of Jesus Christ, and the events which 
 followed it are conceivable because they are 
 analogous ; take away that resurrection, and they 
 become inexplicable and anomalous. For in the 
 one case life produces life, and in the other it is 
 produced by death. The phenomena which are 
 so marvellous in themselves are intelligible on 
 the supposition of a new impulse communicated 
 to humanity, they are unintelligible and impossible 
 if that impulse is withdrawn. 
 
 And thus the argument of St. Paul, which is 
 self-evident as he puts it, " If Christ be not risen, 
 then is our preaching vain, and your faith is also 
 vain," 1 is perfectly sound when put conversely: 
 " If the preaching and the faith are not vain, then 
 
 1 i Cor. xv. 14. 
 
RE GENERA TIVE PO WER OF THE GOSPEL. 1 5 1 
 
 Christ is risen ; ' but we have manifest and con- 
 clusive proof that the preaching- and the faith, as 
 judged by their results, were not vain — were not 
 vanities, but realities, and substantial realities, 
 compared with which nothing else was so real: 
 the natural inference, therefore, is that Christ 
 was risen. 
 
 And this must ever remain the greatest moral 
 evidence of the truth of the gospel. Where this 
 evidence fails and is not appreciated, no other can 
 succeed. It is confessedly impossible to present 
 an argument which shall show to scientific demon- 
 stration that the gospel is the truth of God ; for 
 if otherwise, we should perforce be Christians, and 
 the gospel would cease to be the moral touchstone 
 of humanity. We can rise step by step from a 
 variety of considerations to a degree of moral 
 conviction ; we can point to the natural inference 
 as being one and no other; but the final process 
 of the mind, by which the gospel is accepted as 
 
152 THE GOSPEL ITS OWN WITNESS. 
 
 the truth, must be one of faith, and not of reason. 
 We can show, by the application of scientific 
 methods, the very high probability of its truth, 
 but not by pure science that it is absolutely true. 
 It is possible to show by fair argument that certain 
 results could not have taken place but for a par- 
 ticular cause, but no amount of argument can 
 suffice to remove the a priori objection, that that 
 alleged cause is itself contrary to reason, and in 
 the nature of things impossible. If any man 
 chooses to maintain that ground, in itself perfectly 
 intelligible and strictly logical, it is obvious that 
 he is beyond the reach of any arguments that 
 are simply moral. The spheres of mental opera- 
 tion are distinct, and they have no connecting 
 link. It is like a struggle between the inhabit- 
 ants of two worlds, neither of which can reach 
 the other. The fact of the resurrection does 
 \y not appeal to physical certainty, but to moral 
 conviction. If a man demands physical certainty 
 
REGENERATIVE PO WER OE THE GOSPEL. 153 
 
 as a condition of moral conviction, it is plain 
 that we cannot give it him, and he must abide 
 in unbelief. That the first witnesses of the re- 
 surrection had such physical certainty is another 
 matter, which is the subject of testimony ; the 
 testimony may be adequate, but it is manifest 
 that physical certainty is a kind of evidence that 
 could not be indefinitely multiplied, while its 
 efficacy would be only co-extensive with its limits. 
 While, however, the facts of the gospel are 
 not the subjects of scientific demonstration any 
 more than other historical facts, the moral truths, 
 of which those facts were themselves the orieinal 
 and the mighty impulse, are possessed of an 
 inherent and abiding evidence. There is a ten- 
 dency in the religion of the gospel which is 
 manifest in no other religion, — always to regene- 
 rate itself. Whatever is submitted to human 
 apprehension and human guardianship must be 
 liable to the accidents of humanity ; such as loss, 
 
154 THE GOSPEL ITS OWN WITNESS. 
 
 deterioration, and decay. And the history of the 
 progress of the gospel among men has sufficiently 
 illustrated this fact. The purity, the brightness, 
 the simplicity, the clearness of the gospel has con- 
 tinually been sullied and obscured by the treatment 
 it has met with in the world. The descent, for 
 example, from the apostolical epistles to what are 
 know as the writings of the apostolical fathers is 
 steep and sudden, not, however now in moral 
 
 i 
 
 declension, so much as in intellectual power and 
 enlightenment. Whatever vigour Christian litera- 
 ture may subsequently have regained, there can 
 be no question as to the marked contrast between 
 its first two stages. The difference between St. 
 Paul and Ignatius, or St. John and Clement of 
 Rome, is only too conspicuous ; and it is by the 
 very strength of this contrast that we are the better 
 enabled to estimate the force and magnitude of 
 that impulse which could at once and without any 
 warning have originated such a literature as that 
 
REGENERA TIVE PO WER OE THE GOSPEL. 1 5 5 
 
 contained in the New Testament. It can only 
 be characterised as gigantic, as superhuman, as 
 Divine. 
 
 But if the first effects of that impulse rapidly 
 grew feeble, they were not exhausted. The sphere 
 of their earliest manifestations was indeed unique ; 
 but they were destined again and again to revive 
 and to reappear in various forms. And the book 
 which was the first permanent expression of the 
 new life, became itself the originating cause of 
 a literature which is already practically infinite, and 
 to which in the future we can assign no conceiv- 
 able limits. 
 
 The earnest, indeed, of the prolific literary 
 power which was to be exerted by the New 
 Testament was given in the complex character of 
 the book itself. Taking the historic gospels as, if 
 not the earliest, at least the record of the earliest, 
 manifestation of the gospel, the step between them 
 and the epistles was immense. What could be 
 
156 THE GOSPEL ITS OWN WITNESS. 
 
 more original and striking than the development 
 therein exhibited ? And yet, as being the spon- 
 taneous production of the development of natural 
 circumstances, what could be more natural ? The 
 gospel as a gospel of fact, communicating a fresh 
 impulse to humanity, could operate only as we see 
 it operating in the latter half of the New Testa- 
 ment. How would such an energy, if com- 
 municated, express itself ? Would it not be by the 
 utterance of those sentiments of love, adoration, 
 gratitude, and devotion that the epistles express ? 
 What more natural than for persons who had felt 
 the same impulse to speak from the platform of 
 their feelings, and under the circumstances to do 
 so in the form of letters ? And yet when regarded 
 in the results the step from the simple historic 
 record to the elaborate hortatory exposition was 
 immense. If the gospels contain the record of 
 the facts, the epistles contain the earliest written 
 expression of the way in which the knowledge 
 
REGENERATIVE POWER OF THE GOSPEL. 157 
 
 and the experimental reception of the facts 
 worked. 
 
 But the literary advance was great and original. 
 For the gospels, whatever their date, represented 
 the recollection of a past condition of things. 
 They were an attempt to recall the past. But the 
 epistles were the necessary expression of the 
 present. And inasmuch as they rested on the 
 basis of the same facts, they can only be regarded 
 as illustrating the results and influence of the 
 facts. Any subsequent development of Christian 
 literature, whether it be that of Augustine, of 
 Luther, or of the great English theologians of the 
 seventeenth century, is but small when compared 
 with the gigantic but wholly natural development 
 which is marked by the progress from the historic 
 to the epistolary compositions of the New Testa- 
 ment. Therein was manifested the highest evi- 
 dence of the recreative energy of the gospel. 
 
 And if literature bears witness to this, does 
 
158 THE GOSPEL ITS OWN WITNESS. 
 
 not history do the same ? Within three centuries 
 after the death of Christ, how vast the change 
 which had passed over the face of the civilised 
 world. For evil or for good (and surely few 
 who would call themselves philosophers would 
 say for evil) the gospel has made its way among 
 mankind. Before very long, indeed, its light 
 was destined to be well-nigh quenched, but still, 
 whatever light there was, was light kindled by 
 the gospel. It still bore its witness before men, 
 and that witness was itself. Missionary enter- 
 prise, bright deeds of self-denial, enduring monu- 
 ments of individual piety, characterise even the 
 darkest period of the Church ; and the truth is 
 continually being exemplified that a vital principle 
 has been communicated to mankind that can 
 never be wholly extinguished, and is always 
 capable of regenerating itself when human de- 
 pravity has corrupted or obscured it. Even to 
 those who reject the gospel, it is a light-bearing 
 
REGENERATIVE POWER OF THE GOSPEL. t 59 
 
 influence which confronts and enlightens them. 
 They borrow light from it, to be used, indeed, 
 oftentimes against itself. They imbibe its truth- 
 loving principle, though for the purpose of 
 proving it untrue. They are ready to appeal to 
 its maxims of righteousness, integrity, and purity, 
 to the disadvantage and condemnation of its 
 professed adherents. Can anything display more 
 evidently the intrinsic power of the gospel ? It 
 has provided men with a weapon of keen and 
 heavenly temperament, which can be wielded to its 
 own injury. 
 
 There is only one consolation in this fact, but 
 it is a sufficient one, that all such attempts must 
 ultimately recoil on those who make them, and 
 redound to the glory and advantage of the gospel. 
 Amid considerable apparent enmity there may 
 indeed be not a little of that spirit which is not 
 far from the kingdom of God, which, if certain 
 impediments, constitutional, accidental, intellec- 
 
160 THE GOSPEL ITS OWN WITNESS. 
 
 tual, or spiritual, were removed, would thankfully 
 surrender itself a willing vassal of the kingdom. 
 We must not be impatient, we must not get soon 
 angry, and above all, we must ever remember that 
 the cause is not ours, but God's. It cannot ulti- 
 mately fail. It is not given to any of us to see 
 more than a small portion of the truth, and that 
 which we see is not the whole. It may be that 
 our portion is not just now the most essential, and 
 in being over-valiant for that we may be instru- 
 mental in retarding the progress of some other. 
 
 If the gospel is its own witness, it is also its 
 own keeper, for it is secure in the abiding promise 
 ^ of Divine guardianship, that the gates of the 
 invisible world shall not prevail against it. We 
 may or may not be employed as agents in the 
 advancement and defence of the truth of God. 
 Our highest aspirations may be thwarted, our 
 best endeavours may be fruitless, our labour may 
 be spent in vain ; but the cause for which we 
 
REGENERATIVE PO WER OE THE GOSPEL. 161 
 
 strive is safe, and can never fail. If a work is 
 needful to be done, and we do not succeed in doing 
 it, there will be others found to do it. The work 
 and the workman and the workmaster are alike 
 of God, and if we work as unto Him our reward 
 is sure ; we may or may not see the fruit of our 
 labours, but it will be garnered in the garner of 
 the Lord. It is not they who win the highest 
 praise of men that are necessarily doing best the 
 Lord's work, for many of whom the world knows 
 little, and for whom it cares nothing, are prompt 
 to do His will, and, in the courts of heaven, 
 
 " They also serve who only stand and wait." 
 
 There is this peculiar characteristic, then, of 
 the gospel of Jesus Christ, that it supplies the 
 highest standard by which it can itself be judged. 
 You cannot, from without the area of gospel 
 influence, obtain a higher standard by which it 
 can be measured. And any standard which can 
 be discovered within the moral consciousness, 
 
 M 
 
1 62 THE GOSPEL ITS OWN WITNESS. 
 
 and can be applied to it, has been, if not 
 revealed, at least nurtured and developed by 
 the gospel. The character of Jesus as depicted 
 in the gospels is confessedly unique, not only in 
 the history, but in the literature of the world, 
 and this is the standard by which the gospel must 
 be measured. But it is neither greater nor less 
 than He, for it is Himself. 
 
 In human memoirs it is no uncommon thing 
 for the execution of the work to be unworthy 
 of the character portrayed, but this cannot be 
 said of any one of the four gospels, for each 
 serves as a pure and transparent medium, at once 
 to reflect the character and to reveal the presence 
 and reality of the life recorded. In the most 
 artless and unconscious manner each evangelist 
 has drawn a portrait which is unique and unap- 
 proachable, and which, after the utmost allow- 
 ance has been made for variation, is substantially 
 the same. 
 
REGENERATIVE PO WER OF THE GOSPEL. 163 
 
 Nor can it be said that there is any declension 
 or falling off in the epistolary compositions of 
 the New Testament. " Be ye followers of me, 
 as I also am of Christ," 1 may be taken as ex- 
 pressing their testimony of themselves. And it 
 is just and true. The character of the writer 
 which they reflect, and the insight they give us 
 into the life and character of the first disciples, as 
 well as the precepts they inculcate, are worthy 
 even of the sublime example given by Christ 
 and stereotyped in the gospels. They show that 
 the first effects of regenerate humanity were cog- 
 nate with the influence which regenerated it. 
 And these effects, though surpassing everything 
 which had been exhibited before, became conceiv- 
 able after what had been achieved by Christ. 
 He had shown what humanity was capable of, and 
 by the impulse of His victory over death had 
 rendered approximation to it possible. 
 
 1 1 Cor. xi. 1. 
 
1 64 THE GOSPEL ITS OWN WITNESS 
 
 To those, then, who are capable of feeling this 
 there can be no higher evidence of the Divine 
 origin of the gospel. It speaks for itself as by 
 a voice from heaven. To define the limits of the 
 supernatural in the means employed may be a 
 matter of difficulty and delicacy, but about the 
 results produced there can be no reasonable 
 question. If otherwise, we may rest assured that 
 no accumulation of evidence will suffice to pro- 
 duce the conviction of that which is confessedly 
 beyond the reach of demonstration. There is 
 y a point where belief becomes an affair of the 
 will rather than of the reason, a matter of the 
 affections rather than the intellect. When that 
 point is reached the function of argument ceases, 
 and that of prayer begins. A man may be 
 beyond the reach of argument, he can never 
 be beyond the power of prayer. He who can 
 be untouched at the spectacle of a brother or a 
 sister praying for him must be more of a fiend 
 
REGENERATIVE POWER OF THE GOSPEL. 165 
 
 than a man. He may disbelieve in prayer, but 
 he must feel humbled before one who prays, and 
 who prays for him. 
 
 The regenerating power of the gospel is 
 not more striking in the entirely new literature 
 which was created by it, than it is in the ever 
 new results which that literature is continually 
 producing. It was undeniably the motive power 
 of the reformation, which was itself the greatest 
 moral event since the commencement of Chris- 
 tianity. It is the only power which can cope with 
 the deep-seated strength of Romanism, and it 
 is surely destined to overthrow it. There is 
 nothing that Romanism more instinctively dreads, 
 or for which it has a deeper hatred, than the 
 widespread circulation of the New Testament, and 
 the preaching of the true gospel of Christ. In 
 the long run the gospel may be safely left to 
 make its own way, by bringing before men the 
 person of Christ, and the three cardinal facts of 
 
1 66 THE GOSPEL ITS OWN WITNESS. 
 
 His life, death, and resurrection. There is much 
 opposition, much enmity, much prejudice, and 
 ignorance to be encountered, but it will ultimately 
 triumph over all. The power it has exercised 
 not only in the life of individuals, but on the 
 life of nations, is too conspicuous to be called in 
 question. The present greatness of England is 
 in a high degree directly traceable to the influence 
 of that literature which was the immediate out- 
 come of faith in Christ, while the life of many a 
 saint would have been impossible without its in- 
 fluence, and is inexplicable except on the supposi- 
 tion of its truth. Is not the life of a Henry Martyn, 
 a John Newton, a William Wilberforce, a Richard 
 Baxter, a Thomas Ken, or a Charles Simeon, a 
 standing witness to the regenerating power of the 
 gospel as well as to the Divine origin to which 
 alone that power can be ascribed ? And there 
 are thousands in the present day, unknown and 
 unobserved, who are secretly and silently obeying 
 
REGENERATIVE PO WER OF THE GOSPEL. 167 
 
 this power, and thanking God for the influence 
 it exerts upon them. Withdraw from mankind the 
 operation of this influence, obliterate the gospel 
 from their memory, efface its character from their 
 hearts, its results, direct and indirect, from their 
 lives, and the moral consequences would be 
 frightful to contemplate. We should at once 
 relapse into a condition which the apostle justly 
 describes as " having no hope, and without God 
 in the world." 1 
 
 For independently of the moral results on 
 national life and conduct, which may fairly be 
 attributed to the influence of the gospel, there 
 are others of a totally different kind, which it is 
 impossible to gauge or estimate. These are the 
 strength, and courage, and hope, and consolation, 
 and peace, which it has bestowed upon the weak, 
 the timid, the desponding, the sorrowful, the 
 weary. Who shall count the hours of mortal 
 
 1 Ephesians ii. 12. 
 
1 68 THE GOSPEL ITS OWN WITNESS. 
 
 agony which would have been unendurable but 
 for the faith of the gospel of Jesus Christ? How 
 many a dying pillow has been smoothed by 
 the recollection of His presence, the power of 
 His undying life ? How many overwhelming 
 sorrows that have made the heart ache without 
 hope of earthly remedy have been met by the 
 strong consolation of the gospel, when nothing 
 else could meet them ? How many gnawings 
 of the conscience, produced by the bitterest of 
 all causes — self-reproach, have been healed, as far 
 as in this life they ever can be healed, by the 
 balm of gospel truth, when if left to work out 
 their own end it could only have been suicide or 
 madness ? 
 
 And shall we tolerate for one moment the 
 base, unmanly, dishonourable insinuation that this, 
 which is now working day by day and hour by 
 hour in the nineteenth century of its life and light, 
 as nothing else can work, may, after all, possibly 
 
REGENERATIVE POWER OF THE GOSPEL. 169 
 
 not be true. Oh, my brethren ! comrades in 
 mortality and sin, let us look this matter bravely 
 in the face, and decide for ourselves once for all 
 whether it is true or false. At all events these 
 visible, palpable results are realities : they cannot 
 be mistaken, they cannot be counterfeited ; and 
 is the cause producing them, the resurrection and 
 eternal life of the Lord Jesus, an unreality ? Is 
 belief in His name a delusion, an enthusiastic 
 dream ? If we determine that it is, then God has 
 indeed not left Himself without witness, but we 
 are they that it can never reach. If the present 
 power of the gospel cannot make itself felt by us, 
 no amount of evidence or argument will suffice to 
 persuade us that it was Divine. 
 
 Nor let us ever forget that the real issue is 
 a very simple one. It is possible to cloud that 
 issue in a variety of ways, to perplex and darken 
 it with a multitude of questions which are hope- 
 lessly insoluble, and consequently unprofitable ; 
 
170 THE GOSPEL ITS OWN WITNESS. 
 
 but, sooner or later, the root question must be, 
 " Dost thou believe on the Lord Jesus Christ ? " 
 That faith must either be partial, or it is infinite. 
 But any faith in Christ that is less than infinite 
 is virtually no faith at all. For true faith in 
 Christ must absorb the whole soul, control the 
 whole life, command the whole will, subdue the 
 whole man. Faith which does not do this is not 
 directed to the central, living, personal object, but 
 is directed to some subordinate, collateral point, 
 which it mistakes for Him ; or it is intercepted by 
 some abstract thought which is fatal to the reality 
 of His claims, and destroys the integrity of His 
 person. Jesus Christ has either an absolute right 
 I to our allegiance, or He has no right at all. We 
 must either take Him on His own estimate, or 
 we must virtually reject Him. There is not really 
 any middle course to choose. And it is the 
 adoption of this choice which is necessarily in- 
 volved in our moral responsibility as men to 
 
REGENERA TIVE PO WER OF THE GOSPEL. 1 7 1 
 
 whom the message of the gospel has been 
 brought. We cannot escape from it. We must, 
 sooner or later, determine whether in accepting 
 the message of the gospel we will acknowledge 
 Jesus, or whether in rejecting it we will reject 
 Him. But if we reject Him we reject the only 
 regenerating power which has been given to the 
 world. We cut ourselves off from that life which 
 all who believe in Jesus have surely found in 
 Him. We turn our backs upon those avenues of 
 hope, which lead through darkness, toil, and 
 sorrow, to an infinite and bright futurity. Yea, 
 more, we forego likewise that which bestows the 
 greatest sweetness on, and invests with the highest 
 beauty, the life that now is, for the promise was, 
 " He that followeth me shall not walk in darkness, 
 but shall have the light of life." l 
 
 In the midst, then, of all the confusions and 
 defects of the existing Church, we turn with 
 
 1 John viii. 12. 
 
172 2 HE GOSPEL ITS OWN WITNESS 
 
 delight and with eager hope and confidence to the 
 simple elemental gospel of the life, death, and 
 resurrection of the Lord Jesus. It is this which 
 has so often proved itself Divine, and yet again 
 will do so. There is the essence of all theology, 
 the germ of all life in this. To cling fast to the 
 person of Him who lived and died, and rose again, 
 is to cling fast to God. We cannot have Him 
 with us and not have life. The subsidiary helps 
 of symbolism and of a ritual which appeals imme- 
 diately to the senses will be superseded by the 
 power of a spiritual union, which is superior to 
 and independent of them. To know the power 
 of the resurrection of Jesus Christ is to rise above 
 the influence of any mere form or tradition of the 
 past to the life and reality of the eternal present, 
 to be indifferent to the expression of outward 
 ceremonial because we grasp in its integrity the 
 central truth which it expresses. 
 
 On the other hand, to believe in the life 
 
REGENERATIVE PO WER OF THE GOSPEL. 173 
 
 and death and resurrection of Jesus Christ, is 
 to know the vanity of all boasted science, of all 
 which aspires to supersede and to supplant the 
 faith which was once for all delivered to the 
 saints : it is to know that there is a truer and 
 a better wisdom than to fall down before and 
 worship the fluctuating opinions and theories of 
 men, it is to feel that we rest on fact, and on 
 the Person of a true humanity, which while it 
 excites and satisfies the most boundless aspirations, 
 is at the same time an anchor of the soul both sure 
 and steadfast, to hold us back from drifting into 
 vain imaginings that are incompatible with the 
 truth of Christ. To know that He lived gives 
 a higher zest and charm to life : to know that 
 He died at once tempers joy, and takes away 
 the sting of death ; it chastens and corrects our 
 confidence and pride of life ; it rebukes and 
 expiates our sin ; it sanctifies and moderates our 
 grief: to know that He rose again is to receive 
 
174 THE GOSPEL ITS OWN WITNESS. 
 
 health and strength and hope and life from Him, 
 to rejoice in the forgiveness of sins and in the 
 abiding consolation of the Holy Ghost. 
 
 And, once more, to live in the power of the 
 historic reality of the life and death and resurrec- 
 tion of Jesus Christ, is to be delivered from the 
 mental thraldom of a merely dogmatic belief in 
 propositions, to be set free from those idols of the 
 forum or the cave which, while they keep the 
 mind in bondage to a traditional and stereotyped 
 form of words, leave the heart destitute of real 
 life, because, instead of feeding it with the living 
 entity, they attempt to satisfy it with the bare 
 expression of a truth which, being spiritual, no 
 words can utter. 
 
 It is thus that the simple facts of a gospel 
 of fact, when held in their simplicity and in 
 their vitality, serve to meet at any point the 
 various wants and deficiencies of our existing 
 Christianity, and infusing into it a new stream 
 
REGENERATIVE POWER OF THE GOSPEL. 175 
 
 of pure and heavenly life, present another 
 evidence of its inherent power, and, therefore, 
 of its Divine origin. And thus the gospel of 
 Jesus Christ, when rightly received and earnestly 
 accepted, becomes its own unerring witness, by 
 being now, as it was eighteen centuries ago, to 
 every one that believeth, the power of God unto 
 salvation. 1 
 
 1 Rom. i. 16. 
 
 THE END. 
 
 Printed by William Mocre 6° Co. 
 
May, 1874. 
 
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12 
 
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14 
 
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 standard one in all business houses which 
 
 have dealings with any country where the 
 rupee and the English pound are standard 
 coins of currency." — Inverness Courier. 
 
 65, Cornhill ; & 12, Paternoster Po7c>, London. 
 
1 6 Works Published by Henry S. King 6° Co., 
 
 BOOKS FOR THE YOUNG AND FOR LENDING 
 
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 AUNT MARY'S BRAN PIE. By the Author of " St. Olave's," "When I 
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 BY STILL WATERS. A Story in One Volume. By Edward Garrett. 
 
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 WAKING AND WORKING; OR, FROM GIRLHOOD TO 
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 PRETTY LESSONS IN VERSE FOR GOOD CHILDREN, 
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 *« A HANDSOMELY BOUND EDITION, WITH TWELVE ILLUSTRA- 
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 rr - ^"" 13 -'- 1 '""*" 
 
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 'o>' 
 
 SEEKING HIS FORTUNE, AND OTHER STORIES. Crown Svo. 
 
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 Contents.— Seeking his Fortune. — Oluf and Stephanoff. — What's in a Name? — 
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 I. ELSIE DINSMORE. Crown Svo. 3s. bd. 
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 THE AFRICAN CRUISER. A Midshipman's Adventures on the Wesc 
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 of "Marshall Vavasour." lllusirations. Crown Svo. 3s. 6d. 
 
 "A capital story of youthful adventure. 
 . . . Sea-loving boys will find few pleasanter 
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 " Sea yarns have always been in favour 
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 by a thorough sailor, is crammed full of 
 adventures." — Times. 
 
 65, Comhill ; 6° 12, Paternoster Row, London. 
 
Works PublisJicd by Henry S. 
 
 King 
 
 0° 
 
 Co. 
 
 17 
 
 Books for the Young, etc. — continued. 
 
 THE 
 
 LITTLE WONDER-HORN. 
 
 Series of "Stories told to a Child.' 11 
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 By Jean Ingelow. A Second 
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 BRAVE MEN'S FOOTSTEPS. A Book of Example and Anecdote for 
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 choosing a gift for a boy, would consult his 
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 " The little volume is precisely of the 
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 PLUCKY FELLOWS. A Book for Boys. By Stephen J. Mac Kenna. 
 
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 TRAVELLING MENAGERIE. By Charles Camden, Author 
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 — Hour. 
 
 Opinion. 
 
 THE 
 
 DESERT PASTOR, JEAN JAROUSSEAU. Translated from 
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 In fcap. 8vo, with an Engraved Frontispiece. New Edition. 3J 
 
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 tentious religion ; pure love, and the 
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 fear of the Lord "—Illustrated 
 
 London News. 
 
 THE 
 
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 DESERTED SHIP. A Real Story of the Atlantic. By Cupples 
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 "Curious adventures with bears, seals, 
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 HOITY TOITY, THE GOOD LITTLE FELLOW. 
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 By Charles 
 
 " Relates very pleasantly the history of 
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 65, Com hi 11 ; 6° 12, Paternoster Row, London. 
 
1 8 Works Published by Hairy S. King &* Co., 
 
 Books for the Young, etc. — continued. 
 
 SLAVONIC FAIRY TALES. From Russian, Servian, Polish, and 
 Bohemian Sources. Translated by John T. Naake. Crown 8vo. 
 Illustrated. Price $s. 
 
 AT SCHOOL WITH AN OLD DRAGOON. By Stephen J. 
 
 Mac Kenna. Crown 8vo. Six Illustrations. Price Ks. 
 
 Consisting almost entirely of startling 
 stories of military adventure . . . Boys will 
 find them sufficiently exciting reading." — 
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 " These yarns give some very spirited 
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 in various parts of the world." — Spectator-, j well." — Standard. 
 
 FANTASTIC STORIES. Translated from the German of Richard 
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 Illustrations, by M. E. Fraser-Tytler. Price $s 
 
 " Mr. Mac Kenna's former work, ' Plucky 
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 those who read the stories of the Old 
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 has lost none of his power in telling them 
 
 Fantastic ' is certainly the right epithet 
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 " Short, quaint, and, as they are fitly 
 called, fantastic, they deal with all manner 
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 Third Edition. 
 
 STORIES IN PRECIOUS STONES. By Helen Zimmern. With 
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 A series of pretty tales which are half 
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 " A pretty little book which fanciful 
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 THE GREAT DUTCH ADMIRALS. By Jacob de Liefde. Crown 
 
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 " May be recommended as a wholesome " A really good book."— Standard. 
 
 present for boys. They will find in it nu- "A really excellent book."— Spectator. 
 merous tales of adventure." — Atheiiceum. 
 
 PHANTASM I ON. A Fairy Romance. A new Edition. By Sara Cole- 
 ridge. With an Introductory Preface by the Right Hon. Lord 
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 LAYS OF A KNIGHT ERRANT IN MANY LANDS. By Major- 
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 Pharaoh Land. Wonder Land. 
 
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 BEATRICE AYLMER AND OTHER TALES. By the Author of 
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 THE TASMANIAN LILY. By James Bonwick. Crown Svo. 
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 " The characters of the story are capitally J Tubiic Opinion. 
 
 MIKE HOWE, THE BUSHRANGER OF VAN DIEMEN'S 
 LAND. By James Bonwick, Author of "The Tasmanian Lily," &c. 
 Crown Svo. With a Frontispiece. 
 
 He illustrates the career of the bush- 
 ranger half a century ago ; and this he 
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 delineations of life in the bush are, to say 
 
 the least, exquisite, and his representations 
 of character are very marked." — Edinburgh 
 Couraut. 
 
 65, Corn Mil ; 6° 12, Paternoster Poiv, London. 
 
Works Published by Henry S. King 6" Co., 19 
 
 WORKS BY ALFRED TENNYSON, D.C.L., 
 
 Poet Laureate. 
 THE CABINET EDITION. 
 
 Messrs. Henry S. King & Co. have the pleasure to announce that 
 they will immediately issue an Edition of the Laureate's works, in 
 Ten Monthly Volumes, foolscap 8vo, to be entitled " The Cabinet 
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 beautiful Photographic Portrait, and subsequent Volumes will each 
 contain a Frontispiece. They will be tastefully bound in Crimson 
 Cloth, and will be issued in the following order : — 
 
 Vol. Vol 
 
 1. EARLY POEMS. 6. IDYLLS OF THE KING. 
 
 2. ENGLISH IDYLLS & OTHER POEMS. 
 
 3. LOCKSLEY HALL & OTHER POEMS. 
 
 4. AYLMER'S FIELD & OTHER POEMS. 
 
 5. IDYLLS OF THE KING. 
 
 7. IDYLL OF THE KING. 
 
 8. THE PRINCESS. 
 
 9. MAUD AND ENOCH ARDEN. 
 10. IN MEMORIAM. 
 
 12 O 
 
 6 o 
 
 Subscribers' names received by all Booksellers. 
 
 *~~ PRICE, 
 
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 POEMS. Small 8vo. % 9 
 
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 IDYLLS OF THE KING. Small Svo 
 
 „ ,, Collected. Small Svo 
 
 ENOCH ARDEN, &c. Small Svo 
 
 THE HOLY GRAIL, AND OTHER POEMS. Small 8vo 
 
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 SELECTIONS FROM THE ABOVE WORKS. Square Svo, cloth extra . .50 
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 POCKET VOLUME EDITION OF MR. TENNYSON'S WORKS. 10 vols., in 
 
 neat case 
 
 gilt edges > . . 50 o 
 
 THE WINDOW; OR, THE SONGS OF THE WRENS. A Series of Songs. 
 
 By Alfred Tennyson. With Music by Arthur Sullivan". 4 to, cloth, gilt extra 21 o 
 
 65, Comhill ; 6* 12, Paternoster Row, London. 
 
20 Wo?'ks Published by Henry S. King 6° Co., 
 
 POETRY. 
 
 LYRICS OF LOVE, Selected and arranged from Shakspeare to Tennyson, 
 by W. Davenport Adams. Fcr.p. 8vo. Price 3s. 6d. 
 
 "Carefully selected and elegantly got 
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 "We cannot too highly commend this 
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 WILLIAM CULLEN BRYANT'S POEMS. Reddine Edition. Hand- 
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 A Cheaper Edition is also published. Price 3s. 6d. 
 
 These are the only complete English Editions sanctio?ied by the Author. 
 
 ENGLISH SONNETS. Collected and Arranged by John Dennis. 
 Small crown 8vo. Elegantly bound. Price 3s. 6d. 
 
 " An exquisite selection, a selection which 
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 again with delight. The notes are very 
 useful. . . . The volume is one for which 
 
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 heartiest thanks." — Spectator. 
 
 " Mr. Dennis has shown great judgment 
 in this selection." — Saturday Review. 
 
 Second Edition. 
 
 HOME-SONGS FOR QUIET HOURS. By the Bev. Canon H. H. 
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 POEMS. By Annette F. C. Knight. Fcap. Svo. [Preparing. 
 
 POEMS. By the Rev. J. W. A. Taylor. Fcap. Svo. [/// the Press. 
 
 ALEXANDER THE GREAT. A Dramatic Poem. By Aubrey de 
 Vere, Author of "The Legends of St. Patrick," &c. Crown Svo. 
 
 [Nearly ready. 
 
 THE DISCIPLES. A New Poem. By Harriet Eleanor Hamilton 
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 ASPROMONTE, AND OTHER POEMS. Second Edition. Cloth, 4s. 6d. 
 
 ; The volume is anonymous, but there 
 is no reason for the author to be ashamed 
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 inspired by genuine enthusiasm in the 
 cause espoused ; and one of them, ' The 
 
 Execution of Felice Orsini, ' has much 
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 tator. 
 
 SONGS FOR MUSIC. By Four Friends. Square crown Svo. Price 5-r. 
 
 CONTAINING SONGS BY 
 
 Reginald A. Gatty. Stephen H. Gatty. 
 
 Greville J. Chester. Juliana H. Ewing. 
 
 " A charming gift -book, which will be very popular with lovers of poetry." — JoJin Bull. 
 
 ROBERT BUCHANAN, THE POETICAL AND PROSE WORKS 
 
 OF. Collected Edition, in 5 Vols. Vol. I. contains, — " Ballads and 
 Romances ;" " Ballads and Poems of Life," and a Portrait of the Author. 
 
 Vol. II.— "Ballads and Poems of Life ;" 
 "Allegories and Sonnets." 
 
 The Contents of the remaining Vohnnes will he duly annou}iccd. 
 
 THOUGHTS IN VERSE. Small crown Svo. Price u. 6d. 
 
 This is a Collection of Verses expressive of religious feeling, written from a Theistic 
 stand-point. 
 
 65, Com/till; 6° 12, Paternoster Row, London. 
 
 Vol. 1 1 1.— " Cruiskeen Sonnets ; " " Book 
 of Orm ;" " Political Mystics." 
 
Works Published by Henry S. King 6° Co. 
 
 21 
 
 Poetry — continued. 
 
 COSMOS. A Poem. Small crown 8vo. Price 
 3 j. 6d. 
 
 SunjECT. — Nature in the Past and in the 
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 sent. — The Future. 
 
 NARCISSUS AND OTHER POEMS. 
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 Queen. 
 
 A TALE OF THE SEA, SONNETS, 
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 " Mr. Howell has a keen perception of 
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 ciation of the charities of life. . . . Mr. 
 Howell's book deserves, and will probably 
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 IMITATIONS FROM THE GERMAN 
 OF SPITTA AND TERSTEGrEN. 
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 Second Edition. 
 
 VIGNETTES IN RHYME. Collected 
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 " Clever, clear-cut, and careful." — Athe- 
 nceitm. 
 
 " As a writer of Vers de Societe, Mr. 
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 valled. " — Examiner. 
 
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 ON VIOL AND FLUTE. A New Volume 
 of Poems, by Edmund W. Gosse. With 
 a Frontispiece by W. B. Scott. Crown 
 8vo. 5J. 
 
 "A careful perusal of his verses will 
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 the grateful, murmuring sound which re- 
 minds one of the softness and deliciousness 
 of summer time. . . . There is much that 
 is good in the volume." — Spectator. 
 
 METRICAL TRANSLATIONS FROM 
 THE GREEK AND LATIN POETS, 
 AND OTHER POEMS. By R. B. 
 Boswell, M.A. Oxon. Crown 8vo. 5* 
 
 EASTERN LEGENDS AND STORIES 
 IN ENGLISH VERSE. By Lieu- 
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 EDITH ; or, Love and Life in Cheshire. 
 By T. Ashe, Author of the " Sorrows of 
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 "A really fine poem, full of tender, 
 subtle touches of feeling." — Manchester 
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 " Pregnant from beginning to end with 
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 ginative power." — Chester Chronicle. 
 
 THE GALLERY OF PIGEONS, AND 
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 " A conceit abounding in prettiness." — 
 Examiner. 
 
 "The rush of fresh, sparkling fancies is 
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 THE INN OF STRANGE MEETINGS, 
 AND OTHER POEMS. By Mortimer 
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 "Abounding in quiet humour, in bright 
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 sion, and, at times, in the tenderest touches 
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 "Mr. Collins has an undercurrent^ of 
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 EROS AGONISTES. ByE.B.D. Crown 
 
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 " It is not the least merit of these 
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 CALDERON'S DRAMAS. Translated from 
 the Spanish. By Denis Florence Mac- 
 Carthy. 10s. 
 
 "The lambent verse flows with an ease, * 
 spirit, and music perfectly natural, liberal, 
 and harmonious." — Spectator. 
 
 "It is impossible to speak too highly of 
 this beautiful work." — Month. 
 
 SONGS FOR SAILORS. By Dr. W. C. 
 
 Bennett. Dedicated by Special Request 
 to H. R. H. the Duke of Edinburgh. 
 Crown 8vo. 3s. 6d. With Steel Portrait 
 and Illustrations. 
 
 An Edition in Illustrated paper Covers. 
 Price is. 
 
 WALLED IN, AND OTHER POEMS. 
 By the Rev. Henry J. Bulkeley. Crown 
 8vo. 5s. 
 
 " A remarkable book of genuine poetry." 
 — Evening Standard. 
 
 "Genuine power displayed." — Exa- 
 miner. 
 
 " Poetical feeling is manifest here, and 
 the diction of the poem is unimpeachable." 
 — Pall Mall Gazette. 
 
 65, Co fit hill ; &* 12, Paternoster Row, London. 
 
22 
 
 Works Published by Henry S. King 6° Co.. 
 
 Poetry — continued. 
 
 SONGS OF LIFE AND DEATH. By 
 John Payne, Author of " Intaglios," 
 "Sonnets," "The Masque of Shadows," 
 etc. Crown Svo. 5s. 
 
 " The art of ballad-writing has long been 
 lost in England, and Mr. Payne may claim 
 to be its restorer. It is a perfect delight to 
 meet with such a ballad as ' May Margaret' 
 in the present volume." — Westminster 
 Review. 
 
 A NEW VOLUME OF SONNETS. By 
 the Rev. C. Tennyson Turner. Crown 
 Svo. 4s. 6d. 
 
 *' Mr. Turner is a genuine poet ; his song 
 is sweet and pure, beautiful in expression, 
 and often subtle in thought." — Pall Mall 
 Gazette. 
 
 "The light of a devout, gentle, and kindly 
 spirit, a delicate and graceful fancy, a keen 
 intelligence irradiates these thoughts." — 
 Contempo7-ary Review. 
 
 THE DREAM AND THE DEED, AND 
 OTHER POEMS. By Patrick Scott, 
 Author of " Footpaths between Two 
 Worlds," etc. Fcap. 8vo. Cloth, 5 s. 
 
 "A bitter and able satire on the vice 
 and follies of the day, literary, social, and 
 political." — Standard. 
 
 " Shows real poetic power coupled with 
 evidences of satirical energy." — Edinburgh 
 Daily Review. 
 
 GOETHE'S FAUST. A New Translation 
 in Rime. By the Rev. C. Kegan Paul. 
 Crown 8vo. 6s. 
 
 " His translation is the most minutely 
 accurate that has yet been produced. . . " 
 — Examiner. 
 
 " Mr. Paul is a zealous and a faithful 
 interpreter. " — Saturday Review. 
 
 SONGS OF TWO WORLDS. First 
 Series. By a New Writer. Fcap. 8vo, 
 cloth, 55. Second Edition. 
 
 "These poems will assuredly take high 
 rank among the class to which they belong." 
 — British Quarterly Review, April 1st. 
 
 "No extracts could do justice to the 
 exquisite tones, the felicitous phrasing and 
 delicately wrought harmonies of some of 
 these poems." — Nonconformist. 
 
 "A purity and delicacy of feeling like 
 morning air." — Graphic. 
 
 SONGS OF TWO WORLDS. Second 
 Series. By the Author of " Songs of Two 
 Worlds." Crown Svo. [In the Press. 
 
 THE LEGENDS OF ST. PATRICK 
 AND OTHER POEMS. By Aubrey 
 de Vere. Crown Svo. 5^. 
 
 " Mr. De Vere's versification in his 
 earlier poems is characterised by great 
 sweetness and simplicity. He is master ot 
 his instrument, and rarely offends the ear 
 with false notes."— Fall Mall Gazette. 
 
 "We have but space to commend the 
 varied structure of his verse, the careful- 
 ness of his grammar, and his excellent 
 English." — Saturday Review. 
 
 FICTION. 
 
 AILEEN FERRERS. By Susan Morley. 
 In 2 vols. Crown Svo, cloth. 
 
 [Im m cdia tely. 
 
 IDOLATRY. A Romance. By Julian 
 Hawthorne. Author of " Bressant." 2 
 vols. Crown Svo, cloth. 
 
 VANESSA. By the Author of " Thomasina," 
 " Dorothy," etc. 2 vols. Crown Svo. 
 
 CIVIL SERVICE. By J. P. Listado. 
 Author of " Maurice Rhynhart." 2 vols. 
 Crown Svo. 
 
 J UDITH GWYNNE. By Lisle Oarr. 
 In 3 vols. Crown 8vo, cloth. 
 
 TOO LATE. By Mrs. Newman. 2 vols. 
 Crown Svo. 
 
 LADY MORETOUN'S DAUGHTER. 
 By Mrs. Eiloart. In 3 vols. Crown Svo, 
 cloth. 
 
 MARGARET AND ELIZABETH. A 
 Story of the Sea. By Katherine 
 Saunders, Author of "Gideon's Rock," 
 etc. In 1 vol. Cloth, crown Svo. 
 
 " Simply yet powerfully told. . . . This 
 opening picture is so exquisitely drawn as 
 to be a fit introduction to a story of such 
 simple pathos and power. ... A very beau- 
 tiful story closes as it began, in a tender 
 and touching picture of homely happiness." 
 —Pall Mall Gazette. 
 
 65, Comhill ; 6° 12, Paternoster Row, London. 
 
Works Published by Henry S. King 6* Co., 
 
 23 
 
 Fiction — continued. 
 
 MR. CARINGTON. A Tale of Love and 
 Conspiracy. By Robert Turner Cotton. 
 In 3 vols. Cloth, crown 8vo. 
 
 " A. novel in so many ways good, as in a 
 fresh and elastic diction, stout unconven- 
 tionality, and happy boldness of conception 
 and execution. His novels, though free 
 spoken, will be some of the healthiest of 
 our day. " — Examiner. 
 
 TWO GIRLS. By Frederick Wedmore, 
 Author of "A Snapt Gold Ring." In 2 
 vols. Cloth, crown 8vo. \7>'st out. 
 
 " A carefully-written novel of character, 
 contrasting the two heroines of one love 
 tale, an English lady and a French actress. 
 Cicely is charming ; the introductory de- 
 scription of her is a good specimen of 
 the well-balanced sketches in which the 
 author shines." — A tkenceum. 
 
 HEATHERGATE. In 2 vols. Crown 8vo, 
 cloth. A Story of Scottish Life and 
 Character. By a new Author. 
 
 " Its merit lies in the marked antithesis 
 of strongly developed characters, in dif- 
 ferent ranks of life, and resembling each 
 other in nothing but their marked nation- 
 ality." — A tkenceum. 
 
 THE QUEEN'S SHILLING. By Captain 
 Arthur Griffiths, Author of " Peccavi." 
 2 vols. 
 " Every scene, character, and incident of 
 the book are so life-like that they seem 
 drawn from life direct."— Pall Mall Ga- 
 zette. 
 
 MIRANDA. A Midsummer Madness. By 
 Mortimer Collins. 3 vols. 
 
 " Not a dull page in the whole three 
 volumes. " — Standard. 
 
 "The work of a man who is at once a 
 thinker and a poet." — Hozir. 
 
 SQUIRE SILCHESTER'S WHIM. By 
 Mortimer Collins, Author of " Marquis 
 and Merchant," "The Princess Clarice," 
 etc. 3 vols. Crown 8vo. 
 
 "We think it the best (story) Mr. Collins 
 has yet written. Full of incident and 
 adventure." — Pall Mall Gazette. 
 
 " So clever, so irritating, and so charm- 
 ing a story."— Standard. 
 
 THE PRINCESS CLARICE. A Story of 
 1871. By Mortimer Collins. 2 vols. 
 Crown 8vo. 
 
 "Mr. Collins has produced a read- 
 able book, amusingly characteristic." — 
 Athencrum. 
 
 "A bright, fresh, and original book." — 
 Standard. 
 
 REGINALD BRAMBLE. A Cynic of the 
 19th Century. An Autobiography. 1 vol. 
 
 "There is plenty of vivacity in Mr. 
 Bramble's narrative." — AthetuBunt. 
 
 " Written in a lively and readable style." 
 — Hour. 
 
 EPPIE'S GAME; How she Lost and 
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32 
 
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34 
 
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