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JUDGED BY HIS WOEDS. 
 
LONDON : ntlNTUD l!i" 
 
 SP0TTI3W00DH AND CO., NEW-STHTSET SQUAEE 
 
 AND PAEtlAMEST STKEET 
 
JUDGED BY HIS WORDS. 
 
 AN ATTEMPT TO WEIGH A CERTAIN KIND 
 OF EVIDENCE RESPECTING CHRIST. 
 
 h owner's Vjinbtle. 
 
 By thy words thon shalt be justified.' — Matt. xii. 37. 
 
 LONDON : 
 
 LONGMANS, GREEN, AND CO. 
 
 1870. 
 
CONTENTS. 
 
 CHAP. PAGK 
 
 I. THE OPENING STATEMENT .... 1 
 
 II. THE EVIDENCE . . . . . .14 
 
 III. THE SUMMARY 244 
 
 APPENDIX : 
 
 Some Remarks on Dr. Davidson's Introduction to the Gospels 301 
 
 Table of the Passages in the Gospels referred to in the 
 Sections of Chapter II. ..... 323 
 
 Index to Sections in Chapter II. ... . 326 
 
JUDGED BY HIS WOKDS. 
 
 CHAPTER I. 
 
 THE OPENING STATEMENT. 
 
 There are not a few thinking persons amongst ns whose 
 minds are often occupied with a question which, if we 
 only looked at the surface of things, we might have sup- 
 posed the present existence of their own professed religion, 
 and its uncontrollable growth during eighteen centuries, 
 must have settled for them. We can readily fancy that a 
 Roman or a Greek hearing of the encroachments of a new 
 faith might have asked, * What was its founder?— who 
 was this Christ?' We can imagine that to any Chris- 
 tian teacher, zealously inviting him to join the new sect, 
 he would have replied, ' Wait till I know something defi- 
 nite about the claims and the character of the man by 
 whose name you are called. Before taking the first step 
 towards joining your communion, I must thoroughly sa- 
 tisfy my judgmeat on those points ; but you must say by 
 what means you can help me to do this ; for, by your own 
 acknowledgment, your Master has left the earth, so I can- 
 not have him in my presence as a witness for examina- 
 tion. Have you any really trustworthy evidence to lay 
 before me ? ' A demand such as this would be obviously 
 appropriate on the part of a, candid heathen flourishing 
 
 B 
 
2 Judged hy His Words. 
 
 about tlie end of the first century. But how comes it that 
 we are hearing one just like it from men who call them- 
 selves Christians now? 
 
 It is not my present business to enquire whether it 
 should be taken as a gloomy or a hopeful indication — 
 whether it is bad for us or good — that Christ, if I may use 
 the expression without irreverence, should be brought in 
 these days before the bar of j)nblic opinion. A grief of 
 mind this is to many a pious soul ; but all the disquietudes 
 of the timid will not alter the state of the case. We 
 have a fact to deal with, and we must make the best we 
 can of it. The enquiry cannot be stopped, but it may be 
 of use to attempt the collection of materials by which it 
 may be met. It would be interesting enough to trace its 
 strangely-timed origin, and to find how it happens that 
 men hold in light esteem now evidence that was found 
 satisfactory enough by their fathers ; but I shall not pursue 
 that line of investigation. It may be well, however, for a 
 moment to glance at two classes of men under the influence 
 of very opposite ideas. 
 
 First, there are the tranquil ones, who consider that 
 renewed examination is perfectly needless, because abun- 
 dant grounds have always existed for belief. In this class 
 are numbers of people for whom abstruse enquiries into 
 matters of evidence are utterly impossible, and there are 
 many others who would find such investigations extremely 
 unpalatable, even if within the scope of their apprehension. 
 Then there are men who are well-satisfied in believing 
 from an instinctive reliance on authority. They submis- 
 sively accept what is put before them by their good pastor, 
 or master, or others whom they deem wiser and stronger 
 than themselves. And there is a subdivision, still happier, 
 in our midst, composed of those who have what they count 
 the most irrefragable evidence of the power and truth of 
 Christ ; for they find that the Gospel fulfils its promises, 
 
Tlie Opening Statement. 3 
 
 that it does wliat it professes to do. They feel, and their 
 impressions are correct, that whilst unworthy themselves 
 of the rich and happy lot they believe to be in store for 
 them, whilst still subject to the failings of human nature, 
 they are much better men than they would have been if 
 they had not accepted the offers of grace. They are sure 
 that nothing but Christ's Gospel can redress the ills of life. 
 It has brought them peace of mind and a hope full of 
 immortality, and they have a certainty that no incident 
 can really hurt them whilst they maintain a faithful hold 
 on its promises. 
 
 On the other hand there is the class of men to whom I 
 alluded when I began. They may fairly say that very 
 sincere persons may deceive themselves or be deceived; 
 that Christianity, though the best form of religion and the 
 most incentive to virtue that has yet appeared, has its 
 difficulties, and that it involves some by no means painless 
 sacrifices. Whilst admitting that the influence of a clergy 
 such as that of the Church of England is generally bene- 
 ficial, they are sensitively suspicious of priestcraft, a thing 
 which they hold answerable for enormous mischief done in 
 the world. Whilst they can reverence antiquity they 
 spurn what is called tradition. They are able to admire 
 the genius of great ecclesiastical writers, but find that the 
 judgments of theologians are apt to be so contradictory 
 that one of them very often neutralises another. In short, 
 they declare that no man should be required to believe 
 anything of which satisfactory proof cannot be brought. 
 But what was thought good proof some time ago will not 
 suffice the generation that has now arisen. Christianity is 
 subjected like everything else to the new rays which 
 modern scientific research has liberated. It must bear 
 examination in the light which has sprung up in our own 
 times, or it will be cast aside as counterfeit. 
 
 And I am by no means sure the manifestation of this 
 
 B 2 
 
4 Judged by His Words. 
 
 spirit of enquiry should be looked at as a painful sign 
 by those who already believe. They ought to consider it 
 a much better thing than the indifference that prevailed 
 before it sprung up. It became within the last very few 
 years (one might almost say but few months ago) the means 
 of fixing public attention on the life of Christ in so forcible 
 a way that a man could scarcely hold his own in resjDect- 
 able society without having made himself passably familiar 
 with the contents of one or two works of absorbing interest 
 that had appeared on the subject. Where, not long be- 
 fore, the New Testament could hardly have been named, 
 earnest religious discussion showed what a turn had been 
 given to men's studies. And those who find Christianity 
 divine and good, ought to rejoice when they see a general 
 and honest desire prevailing to examine its foundations. 
 
 But they must be prepared to give a very good reason 
 indeed for the hope that is in them. Conventionalisms 
 passing current among friends will not serve under existing 
 requirements. Upholders of Christianity must be ready 
 with something that will stand rigorous investigation as 
 it is conducted at the present day. 
 
 I suppose I may take this for granted ; and accordingly 
 shall henceforth write under the assumption that there is 
 now a demand, from a large and increasing class, for some 
 evidence that may prove generally satisfactory with re- 
 spect to the Character and Nature of Christ. 
 
 And so I come back to the question. Is it possible to 
 supply this ? 
 
 There are many good men who would say, * Nothing 
 more easy. Take for your purpose the positive declara- 
 tions of God's Word.' They mean, of course, the testimony 
 of Scripture, the whole of which they are perfectly satis- 
 fied is God's Word. But, rightly or wrongly, many of our 
 enquirers would tell us, ' We can know nothing whatever 
 of the inspiration of Evangelists and writers of Epistles 
 
Tlie Opening Statement. 5 
 
 ill tlie New Testament, beyond wliat the person with re- 
 spect to whom we are to give our judgment is stated to 
 have said. You are begging the question ; for it is reason- 
 ing in a circle to say that Christ must be the Son of God 
 because Scripture declares that he is so ; and then to 
 assure us that Scripture must be true, because the Son 
 of God said of those who wrote it that they should be hid 
 into all truth.' 
 
 This objection equally applies to the evidence which 
 other good men might say should be taken from the 
 works of Christ, as enough, by themselves, to prove their 
 performer possessed of boundless benevolence and divine 
 power. But the miracles, of which Ave have no account 
 except in Scripture, are themselves rather stumblmg blocks 
 in the way of some men's belief than otherwise. There are 
 not wanting persons who (unreasonably, I think) hold that 
 a miracle is an impossibility. Others, who go not quite so 
 far as they, assert not only that Christian it}' cannot be 
 proved by miracles, but that miracles can only be accepted 
 on the authority of a proved Christianity. 
 
 What is to be done then ? Can we offer no evidence 
 that can obtain even a hearing ? I do not despair. 
 
 When the study of natural philosophy began to be put 
 on a right footing, or rather when science began to be 
 pursued in a right direction within this land about three 
 centuries ago, some great men made their names illus- 
 trious, not by blind adherence to old paradoxes and systems 
 which they found sanctioned by the authority of many 
 ages, but by an independent and thorough examination 
 freshly undertaken of every object that came within their 
 reach. And the discovery and demonstration of the most 
 Avonderful truths rewarded their experiments. However 
 humble and unpromising their materials, they worked 
 faithfully on till some of the grandest phenomena of nature 
 were interpreted, and results were attained of the utmost 
 
6 Judged hy His Words. 
 
 benefit to mankind. Now, if we are disposed to work by 
 the same rule of experiment and comparison we may deem 
 our materials limited, but I cannot tliink them wholly 
 wanting. 
 
 It is a simple truth that in the books of the New Testa- 
 ment alone we find our accounts of Christ, of his life and 
 his words. No sensible person would acknowledge any 
 other source for an instant. And the New Testament is 
 a very remarkable book well worth examination. For 
 present purposes, however, we may leave out the Epistles 
 and Apocalypse, as the Gospels alone profess to contain a 
 record of what Christ actually did and said. 
 
 But there are very few of his reported acts which do not 
 partake of the miraculous ; and so, if the objection I alluded 
 to before is to hold good, I must not rely on them for our 
 purpose. But after all there remain Christ's Words. And 
 they are what I propose to bring forward in evidence of 
 his nature and character. This evidence I intend to exa- 
 mine in detail. And in its review I may briefly consider 
 it in connection with a fact that requires no evidence — 
 the existence of the Christian religion at the present time 
 as a structure that must have been reared on some basis. 
 
 But if I have not yet sufficiently done so, it may be pro- 
 j^er to make it clearly understood here that I am neither 
 ignoring the large body of true believers in Christianity 
 who are satisfied with such proofs as they have before 
 them, nor the large class of those who are equally satisfied 
 without requu-ing any proofs at all. I am far from pre- 
 suming to imagine that anything in my power to ofi'er can 
 make their position more gratifying than it already is. I 
 must also add that I do not undertake what I am about 
 because in my opinion the attention of able men has not 
 from time to time been duly devoted to the import of 
 Christ's words. I write to see if the exigencies of One 
 particular class of persons can be met : and also because T 
 
The Ofening Statement. 7 
 
 do not know if tlie distinct line of investigation I shall 
 attempt to pursue lias yet been tlioroughly explored with 
 steady perseverance, from beginning to end, without turn- 
 ing to the right hand or to the left. 
 
 It should further be understood that, whatever my 
 private opinions may be on the subject of what is called 
 inspiration, I shall not for the purposes of this enquiry ask 
 any one to take the four Gospels as proved to be ' the word 
 of God.' These books will be looked on, as far as any ar- 
 gument is concerned, merely as certain documents which 
 came to light at some period or other, it matters not pre- 
 cisely when, containing internal evidence of having been 
 written before a certain date in the Christian era. What- 
 ever I may think about the matter, I shall not find it 
 needful to stipulate that every statement found in the 
 Gospels must be accepted as strictly accurate. We do not 
 reject a witness in a court of justice because we are not 
 sure he never made a mistake in his life, or was betrayed 
 into an exaggeration. We hear what he has to say, and if 
 necessary listen to arguments afterwards about the value 
 of his testimony. Let us pursue the same course now, 
 impartially examining the evidence which the words of 
 Christ recorded in the Gospels may be found to give of 
 his nature and character, and then judging how far this 
 testimony should be accepted as trustworthy. 
 
 But I must now anticipate a question likely enough to 
 be asked. Why judge Christ by his words? Why should 
 not the old proverb, ' Deeds and not words,' hold good in 
 this case as well as in every other ? 
 
 The proverb is a true one, and I am certain the exami- 
 nation of Christ's recorded actions would richly repay any 
 amount of time or trouble that could be expended on it. 
 And I should like to see such a work taken vip on the plan 
 I shall adopt with respect to his words. But I have partly 
 given my reasons for not entering on such an examination 
 
8 Judged by His Words, 
 
 liere, in remarks already made on the modem prejudice 
 against everything that comes into relation with the mira- 
 culous. Yet I have somewhat more to say in favour of 
 my present course. 
 
 I apprehend that the j^roverb just quoted means we 
 should judge of a man more by his actions than by his 
 professions ; and in this sense I entirely agree with it, and 
 it is especially aj)plicable when a man's professions are 
 belied by his acts. It cannot be proved that Christ's were, 
 and the objection so far falls to the groiuid. The proverb 
 is directed against boasters. But were the words of Christ 
 boastful utterances? We shall indeed often find them 
 conveying the assertion of lofty claims, but such claims 
 are the very things it will be great part of our business to 
 look into. And by far the larger number of his words 
 will be found to have been uttered Avith the object of im- 
 parting instruction, and prescribing the conditions of the 
 kingdom he came to establish. 
 
 What has induced me perhaps as much as anything else 
 to make iny present attempt, is the fact, with Avhich I have 
 been greatly impressed of late, that Christ himself is re- 
 ported to have laid down the principle that a man should 
 be judged by his words — ' By thy words,' he said, ' thou 
 shalt be justified, and by thy words thou shalt be con- 
 demned.' Again, ' Out of the abundance of the heart the 
 mouth speaketh.' ' A good man out of the good treasure 
 of his heart bringeth forth good things, and an evil man 
 evil things.' And I believe these rules practically hold 
 good. It may certainly be said, how then can you judge 
 a very silent man ? I answer, it is difiicult to do so. The 
 character of a man who speaks very little is often mis- 
 taken. Yet every one not physically dumb speaks in his 
 family, or to his servants, or amongst his familiar friends ; 
 and his words will be many enough to reveal to them a 
 kind heart or a morose disposition ; they may indicate 
 
The Opening Statement. 9 
 
 irresolution or fortitude, an empty or a well-stored' mind. 
 But words in these days are not solely those of the tongue. 
 The silent man may have the pen of a ready writer ; and 
 words written in a letter or printed in a book or news- 
 paper may, as being more permament and addressed to a 
 wider circle, be more potent for good or for harm in the 
 world, more retributive or justifying when he from whom 
 they proceed comes up for judgment, than any spoken by 
 the mouth. But Christ was not a silent man, and we 
 never read of his having written in his life, except in one 
 passage, itself apocryphal, where we are told about his 
 stooping down and writing on the ground. 
 
 I am disposed to maintain that by means of fair average 
 samples of the words proceeding from a man in all the 
 varied circumstances of his life — in the family, in the 
 world, in his business, in his pleasures, in exultation and 
 in depression, among his foes and in the society of his 
 friends, during sudden excitement or after mature delibe- 
 ration, in early manhood and at the close of his career — 
 we might, if we could get at them, form a true judgment 
 of his character. What would it avail us to hear of the 
 patience of Job without knowing by his words to his wife 
 and his friends the way in which that patience triumx^hed, 
 and what painful mental strains had tried it ? Does not 
 the glorious old poem that goes by his name show us a 
 head and heart exercised in just the same way that many 
 thoughtful and feeling ones are at the present day ? And 
 upon what are founded the numerous disquisitions that 
 have appeared on the character of Hamlet? Are they 
 upon his acts, made known by a few stage directions, as, 
 he makes a jj^ass through the arras (killing Polonius), or, lie 
 wounds Laertes ? Or are they not almost entirely on the 
 words put in his mouth ? Of course, as Hamlet is a mere 
 creature of imagination, I only bring fomvard this case to 
 illustrate my meaning, that a man can be judged by his 
 
10 Judged hy His Words. 
 
 words And we shall have hereafter to enquire whether 
 the sayings in the Gospel could possibly have been put in 
 Christ's mouth by the Evangelists if he had not really 
 uttered them. 
 
 I should add that Christ not only attached great im- 
 portance to the words of men in general, but that he de- 
 clared more than once or twice the extreme importance of 
 his own words in particular, both as affecting the respon- 
 sibilities of those who heard, and as showing his own true 
 character and nature to men. He once referred the 
 mental inability of the Jews to comprehend his doctrine 
 and objects, to their inattention to his word. He as much 
 as said to Philip at another time, ' If you are not equal to 
 the reception of the truth that my words are in effect the 
 words of the Father, you must be content with the lower 
 manifestation of God in my works,' thereby placing the 
 words in the first, and the works in the second place of 
 proof. This will seem indisputable to any one who will 
 go on to notice how Christ finally disposes of the ma,tter 
 by intimating that, whilst he alone could speak such 
 words as those that proceeded from his mouth, any of 
 his faithful followers should be able to j)erform works 
 quite as great as his own, yea, even greater (John xiv. 12). 
 
 He said elsewhere that the word l^e had spoken should 
 judge a man at the Last Day. He ascribed a cleansing 
 efi&cacy to his word (John xv. 3). He said in stronger 
 language still that his words were life (vi. 63). And 
 again, that if a man should be ashamed of Christ's words, 
 of him should the Son of man be hereafter ashamed 
 (Mark viii. 38, Luke ix. 26) ; that heaven and earth should 
 pass away, but that his words should not pass away 
 (Matt. xxiv. 35). 
 
 And it is remarkable how comparatively abundant are 
 the materials we possess of judging of Christ by his re- 
 corded words. Thus, although in the first Gospel there 
 
The Opening Statement. 11 
 
 are no words of liis in the two earliest chapters, and very 
 few indeed in tlie tliird, twenty-seventh (a very long one 
 of sixty-six verses), and the last, yet so thickly do they 
 appear in the other chapters, that considerably more than 
 one-half of the whole book is composed of words stated to 
 have been actually uttered by the mouth of Christ. Or, 
 to put the case in another way, of the 1,071 verses in 
 St. Matthew, above 640 either contain some words of 
 Christ, or are entirely composed of his sayings. There is 
 not a single chapter in Mark or John without some of his 
 words. It is unnecessary to state how often they appear 
 in Luke, who gives several parables and discourses unre- 
 corded by any of his brother Evangelists. And there are 
 whole chapters in the first and fourth Gospels containing 
 nothing whatever but words ascribed to Christ. 
 
 I trust I have said enough to show the importance of 
 an examination of the evidence that may be found in 
 Christ's words. In conducting it, one is forced at the 
 outset to arrange some plan by which matters of detail 
 may be mastered. For there are four distinct accounts. 
 Many sayings found in one are recorded also in others. 
 And again, each of the Gospels presents sayings to be 
 found only in itself. Some kind of order is therefore 
 requisite by means of which repetition may be avoided 
 and no utterance left unnoticed. In this emergency I 
 have resorted to the first * harmony ' that happened to 
 come to hand. It serves my present purpose well enough, 
 though I must take the opportunity of professing my 
 belief that the construction of a perfect harmony of the 
 Gospels is an impossibilit}'. If four persons of inde- 
 pendent views give their impressions, derived from the 
 best authority, of a number of events and sayings con- 
 nected with the history of a man, nothing but com^Dlicity, 
 or a needless or rather misleading miracle which would 
 suggest complicity, could insure the absence of discre- 
 
12 Judged by His Words. 
 
 pancies. And tlie case is made stronger by the fact tliat 
 only one of the writers professes to have been a personal 
 witness, and that his account was a supplementary rather 
 than a general one, and given many years after the subject 
 of it had left the earth. And my purpose requires no 
 accuracy of chronological arrangement. Of the various 
 compendiums drawn up with fair impartiality, one would 
 suit me for the sake of convenience just as well as 
 another. 
 
 At the head of each section in the next chapter I had 
 intended placing the exact words of Christ under exami- 
 nation, as recorded by the Evangelists. And to make my 
 book j)erfect, this of course would be requisite. But it is 
 obvious that such a plan would make it very bulky, 
 whilst nothing which it is within my power to do would 
 make it perfect. The words I omit therefrom are of in- 
 finitely greater value than those which appear therein. 
 But New Testaments are always at hand, or may be had 
 for a few pence each. I trust therefore that the indica- 
 tion of the respective passages in the course of which they 
 occur, by mention of chapter and verse, will be found suf- 
 ficient for every purpose of this enquiry. 
 
 I will finish this chapter with one or two observations 
 about the j^lan upon which the next will be constructed. 
 
 In proportion to our comprehension of Christ's words 
 will be the value of the evidence to be derived from them 
 respecting his nature and character. It wiH be my object, 
 therefore, under each of the sections of the following 
 chapter to make a few remarks for the sake of putting in 
 a clear light before an ordinary English reader whatever 
 our version of the New Testament, or our non- apprecia- 
 tion of modes of thought or habit prevailing in the ancient 
 East may have left obscure to him. I shall probably 
 seem to have erred in two very different directions. In 
 the first place there may be diffuseness occasionally beyond 
 
The Opening Statement. 13 
 
 wliat a mere explanation mig-lit seem to require. Such 
 apparent errors of judgment will I trust only be noticed 
 when I meet with an unavoidable necessity of using argu- 
 ment or illustration for the establishment of a true mean- 
 ing. I may add too that much steady labour is requisite 
 sometimes in presenting in a connected form the different 
 parts of some of Christ's discourses as reported by the 
 Evangelists in general and John in particular. On the 
 other hand, it will often be thought that my remarks are 
 very bare, and that many a fine opportunity of conveying 
 instruction, of drawing a moral, or enforcing a doctrine is 
 missed. But it is best to attend to one thing at a time, 
 and what I have now before me has nothing to do with 
 all these good thini;s. The occasion is often tempting 
 enough; and something of the sort, from no design on my 
 part, may here and there get in ; for I defy a man to write 
 honestly about the words of Christ without saying a few 
 useful things. But I shall try to prevent the appearance 
 of aught that may pass our special limits. 
 
 With these remarks I conclude my opening state- 
 ment, and proceed to offer ' the Evidence,' which, in my 
 third and last chapter, I shall attempt to classify and 
 summarise. 
 
14 Judged by His Words. 
 
 CHAPTEE II. 
 
 THE EVIDENCE. 
 
 Section I. — Christ at Twelve Years of Age with the Doctors 
 
 in the T&iniple. 
 
 (Luke ii, 41-50.) 
 
 We are told here how Christ, havmg reached the age when 
 Israeli tish youths were thought to become personally sub- 
 ject to the observances of the law, had been for the first 
 time taken by his parents up to the Feast of the Passover ; 
 and how, after the days of unleavened bread, Mary had 
 begun the return journey with her friends, and a whole 
 day had been spent on the way between Jerusalem and 
 Galilee before she noticed that her son was not in the 
 company. An anxious search was then made ; but it was 
 fruitless for the space of three days, after which he was 
 found among the doctors in the temple, eagerly listening 
 to their instructions and asking them questions. Filled 
 with wonder at the scene and the marks of character which 
 it revealed in her beloved child, but somewhat hurt by his 
 conduct, Mary, in gently complaining tones, said, ' Son, 
 thy father and I have sought thee sorrowing.' ' But how 
 could you ? Ought you not to have thought of this place 
 at once?' answered Christ.* * Have you forgotten whose 
 
 * I may state now, in order to avoid many needless repetitions here- 
 after, tliat whenever the sentence following the term * Christ said ' is not 
 
The Evidence. 15 
 
 son I really am ? Where should I be found but here — at 
 mj Father's — learning- my work, and fitting- myself for His 
 business ? These people know not from whence I come. 
 But you, my mother, should keep in mind the relationship 
 I bear to Him whose house this temple is.' 
 
 Here are the first recorded words of Christ ; and most 
 appropriately do they stand at the head of his sayings. 
 Eor they contain his claim to be in a peculiar manner the 
 Son of God, and prove his determination, even from the 
 earliest dawn of manhood to fulfil courageously and inde- 
 pendently the work that should be given him to do. Yet 
 Christ appears here in perfectly human nature also. Feel- 
 ing unqualified without an increase of knowledge for 
 entering upon his labours, he seized the first opportunity 
 that presented itself for profiting by the instructions of 
 men more learned than as yet he was. We cannot wonder 
 that those around him understood not his words. Even 
 Mary, after having found a mother's cares rewarded by a 
 course of twelve years' sweet docility on the part of her 
 son, was at length in some danger of allowing ordinary 
 routine to efface the remembrance of the salutation made 
 to her as the most highly favoured among women. So 
 even she was not prepared to comprehend Christ's saying 
 perfectly. But she kept it in her heart. Altogether note- 
 worthy was that saying, proceeding from the lips of a 
 youth brought up in retirement and in habits of obedience, 
 and well versed in the Scriptures, which said, ' Hear, 
 Israel, the LOED our God is ONE LORD.' 
 
 given in tlie precise language of Scripture, it must be understood that, 
 to the best of my oion judgment, Christ's meauing may be fairly conveyed 
 iu the words I then proceed to use. 
 
16 Judxjed hy His Words. 
 
 Section II. — The Baptism of Christ. 
 (Matt. iii. 13-17.) 
 
 ' Suffer it to be so now, for tlius it becometh us to 
 fulfil all righteousness,' answered Christ when John, who 
 preached the baptism of repentance to men in general, 
 but pointed out Christ as the light of the world, the Lamb 
 without blemish, would have forbidden him to be baptised. 
 The reply to the austere man, commanding even in its 
 humility, amounted to this : — ' In my relationship to God 
 and participation in His purity, the rite you dispense is 
 certainly not needful for me. It is true that I require no 
 baptism of repentance. For its ministers are not only as 
 to office, but in nature, infinitely below myself. And it is 
 true that I am now about to introduce a dispensation 
 which must supersede yours and last as long as the world 
 remains. Your functions will soon be at an end, for you 
 can only prepare my way. Yet your office is of God, and 
 as such, it is the duty of every righteous man to magnify 
 it. Your objection springs from a correct appreciation of 
 my dignity, but those around you comprehend it not. As 
 a man, and one who must honour God's ordinances, I must 
 acknowledge your baptism by being myself baptised. Suffer 
 it then to be so now.' 
 
 Here we see an instance of the exercise of the highest 
 wisdom and prudence. We should observe also that Christ 
 does not in the least degree repudiate John's recognition 
 of his exalted nature. 
 
 Section III. — The Temptation in the Wilderness. 
 (Matt. iv. 1-11 ; Luke iv. 1-13.) 
 
 Christ when undergoing the terrible temptation that 
 came upon him immediately after his baptism, resorted to 
 
The Evidence. 17 
 
 Scripture for words wherewith to repel each of the three 
 attacks. Who can tell if his mental as well as bodily 
 powers were not well-nigh overwhelmed by what he had 
 suffered ? But his memory, thoroughly furnished from 
 the sacred writings, supplied answers to the tempter more 
 effective than elaborate arguments could have been. The 
 Son of man was exhausted after his long fast, and tor- 
 mented with the cravings of hunger. He had just been 
 declared to be the Son of God ; and his subsequent readi- 
 ness to turn water into wine, and to multiply the scanty 
 provision for a few into abundant food for thousands, 
 shows that he had full confidence in the power conferred 
 upon him by the Spirit. He was tempted now to turn 
 the stones around him into bread for his own refreshment ; 
 for what could be done by him for mankind or for the 
 glory of his Father if he must there perish with hunger ? 
 But the Scripture which had taught him not to make 
 haste, to trust in God, and that the Lord would provide, 
 had said * man shall not live by bread alone, but by every 
 word that proceedeth out of the mouth of God.' He 
 determined then not to make haste, he was resolved to 
 trust in God, certain that the Lord would provide, and 
 that he should be duly supplied with all things necessary 
 for the performance of his work. This temptation over- 
 come, it was suggested to Christ, now confident in divine 
 care, that he should perform something that would both 
 put God's protection of him to an immediate test, and 
 exhibit an undeniable and most conspicuous evidence to 
 the people of the favour in which he was held by the 
 Almighty. What a sign from heaven it would be, what 
 a help for his cause, if he were to cast himself down, before 
 the gaze of the multitude, from a pinnacle of the temple, 
 and alight amongst them unhurt ! For was it not written, 
 ' He shall give His angels charge concerning thee, and in 
 their hands they shall bear thee up, lest at any time thou 
 
 c 
 
18 Judged by His Words. 
 
 dasli thy foot against a stone ' ? ' Yes,' said Christ, ' and 
 in all the way marked out for me by my Father, I shall 
 be supported ; but it is written, " Thou shalt not tempt the 
 Lord thy God." I will not forestall the purposes of God. 
 I will not be induced to require now those demonstrations 
 of power which shall come in due time.' The suggestion 
 was then made to Christ that he was right in not requiring 
 such manifestations ; there was a way open to him which 
 would render them altogether unnecessary. Let him 
 think of the kingdoms of the world and the glory of them 
 all ! A prize greater than mortal man had yet possessed ! 
 But they were all to be Christ's. He should inherit them in 
 full. How were such kingdoms obtained and established ? 
 Doubtless by worldly wisdom and force. They were all of 
 them at present under the dominion of evil. Then let the 
 future conqueror abjure a course of painful self-denial and 
 act like all other great men. Let him take the ready help 
 of the prince of this world and enter upon a course of 
 conquest and glory. He should be immediately hailed as 
 a Deliverer, all should be his, and then he could rule in 
 majesty and justice for ever. But Christ said with indig- 
 nation, ' Get thee hence, Satan ! No allegiance whatever 
 will I own to the prince of the world ; for it is written, 
 " Thou shalt worship the Lord thy God, and Him only shalt 
 thou serve." ' 
 
 This passage affords throughout an exhibition of 
 patience, fortitude, trust in God, and most remarkable 
 wisdom and forethought in him who thus suffered being 
 tempted. Pressing as was his necessity, he was able to 
 look beyond the time present, and to see that his work 
 would be furthered by the exercise of his miraculous 
 powers for the benefit of others and for the glory of God, 
 and not for his own temporary and personal comfort. 
 On the other hand, he would not imperil needlessly the 
 
The Evidence. 19 
 
 body God had iDrejjared for him. He would work no 
 miracle for the sake of display. By an exhibition very 
 different from that suggested by the tempter he would 
 draw all men to himself. And again, when not only the 
 provincial splendour of Herod's Court, bu.t the magnifi- 
 cence of imperial Rome were set dazzlingly before the 
 eyes of the Son of man suffering from humiliation and 
 temporary destitution, he could see that if he chose to 
 make his kingdom one of this world, his servants might 
 successfully fight indeed, and he might appear for some 
 time as the deliverer of Israel and the ruler of the nations, 
 but the end for which he came would not be accomplished 
 — the powers of this evil world, and not the Son of God, 
 would have triumphed. He saw that such was not the 
 way by which all things should be put under his feet. 
 
 Section IV. — Introduction of some of the Apostles to Christ, 
 and his Intervieiu with NathanaeL 
 
 (John i. 35-51.) 
 
 In this passage we have Christ's invitation to two of 
 John's disciples ; we have his reception of Andrew's 
 brother, Simon, and the change of that disciple's name 
 to Cephas, a stone ; we have Christ's recognition of 
 Nathanael as an Israelite indeed, in whom was no guile ; 
 and, in answer to Nathanael's wondering exclamation, 
 ' Rabbi, thou art the Son of God ! thou art the King of 
 Israel ! ' we have the words, ' Because I said unto thee, I 
 saw thee under the fig-tree, believest thou'P Thou shalt 
 see greater things than these. Yerily, verily, I say unto 
 you. Hereafter ye shall see heaven open, and the angels of 
 God ascending and descending upon the Son of man. 
 Your father Jacob dreamed that he saw a ladder between 
 earth and heaven ; you shall have the privilege of actually 
 seeing him who is the way of communication between 
 
20 Judged by His Words. 
 
 the two. Toil shall see how by him the kingdom of 
 heaven is opened to all believers.' 
 
 Here we note Christ's willingness to receive disciples, 
 and his kindness to them. We note also his marvellous 
 discernment and appreciation of character, both with 
 respect to Peter and Nathanael. In his interview with 
 the latter, we see how he claimed a supernatural know- 
 ledge of events both past and future ; and it must be 
 noted that Christ accepted without rebuke Nathanael's 
 salutation of him as ' the Son of God, the King of 
 Israel ! ' 
 
 Section V. — The Marriage at Gana. 
 (John ii. 1-11.) 
 
 Christ had returned to the home of his parents, and 
 had been subject unto them, after having been found in 
 the temple with the doctors. But eighteen years had 
 been spent since that ; and his recognition by John, and 
 then the voice from heaven at his baptism, had marked the 
 period when he passed out of private life and began the 
 great work for which he was qualified by nature, by the 
 Spirit of God, and by his own mature experience, medita- 
 tions, and studies. Henceforth, he who had been an 
 obedient child, and ever continued to be a most loving 
 son, moved entirely out of the bounds of human authority. 
 No family ties should now be suffered to interpose between 
 him and his work. ' Woman, what have I to do with 
 thee ? ' was the answer to his mother when she thought 
 to indicate the proper time for an action of kindness on 
 his part. * Mine hour is not yet come,' he continued. 
 * None but myself can know the moment when it will be 
 most right that my power and goodness should be mani- 
 fested.' But when that moment arrived, he did not cast 
 
The Evidence. . 21 
 
 discredit on liis mother by neutralising the arrangements 
 she had thoughtfully put in train. He gave directions to 
 the servants who had been prepared to respect his orders ; 
 and when they had attended to his instructions, and the 
 miracle had been performed, he authoritatively and con- 
 fidently said, * Draw out now, and bear to the governor of 
 the feast.' 
 
 We see here Christ's determined renunciation of every- 
 thing that would interfere with his great work. Blessed 
 among women and highly favoured was his mother, and 
 great was his love for her. But mother, brother, and 
 sisters, home and comforts, were nothing to him now, 
 when his work was in question. We also see his kind 
 considerateness in providing for the innocent indulgence 
 and enjoyment of his mother's friends, and in preventing 
 the mortification that would come upon those who gave 
 the feast from the want of wine. We see also the confi- 
 dence he had in his own miraculous, or rather creative, 
 powers. 
 
 Section VI. — The First Cleansing of the Temple. 
 (John ii. 13-22.) 
 
 ' Take these things hence,' said Christ to them that 
 sold doves in the temple ; * make not my Father's house 
 an house of merchandise.' And a power accompanied 
 his words, which accomplished all he wished. For the 
 Jews were astounded at what he had done, and asked 
 what sign he would show them in testimony of his au- 
 thority there. But Christ said, ' What havel done more 
 than you or any good man zealous for God's honour should 
 have attempted ? If any justification is wanted, you have 
 it iu my success. Would any selfish hypocrite among you 
 be obeyed if he pretended to give similar orders ? But I 
 
22 Judged by His Words. 
 
 will propound sometliing for you to cast in your minds ; 
 and in due time you shall have the opportunity of seeing 
 how it shall be a sign of my unquestionable authority 
 here, and my right to call this house my Father's. 
 Destroy this temple, and in three days I will raise it up.' 
 
 We have here an astonishing instance of Christ's zeal 
 for the honour of God, and of his extraordinary courage 
 and determination. We suppose that up to that time he 
 had performed no miracle in Jerusalem, and had acquired 
 no reputation as a teacher. Yet he, a young man of 
 thirty, new from the provinces, suddenly comes to the 
 temple as the principal person there, calling it his 
 Father's house, and most unceremoniously orders out of it 
 every one and every thing he did not like to see there. 
 He would not tolerate arrangements confessedly con- 
 venient for worshippers and sacrificers if in the least 
 degree trenching upon the sacredness of the place. And 
 in the midst of the rude excitement that must have fol- 
 lowed his startling acts, with what readiness does Christ 
 reply to the demand of the Jews for a sign ! His answer, 
 full to a depth they could not fathom, must have asto- 
 nished them nearly as much as his actions. ' This body of 
 mine, which in a sense that can be used of no other man's 
 body on earth is the temple of God, a temple pure and 
 holy, unprofaned like that which you frequent, you may, 
 by my permission, destroy. Nevertheless, I, by virtue of 
 my own inherent power, of which you have now seen 
 something, will raise it up in three days.' 
 
 Section VII. — The Interview with Nicodemus. 
 (John iii. 1-21.) 
 
 Christ's opening words after the deferential salutation 
 of Nicodemus, a man of the Pharisees, a ruler of the Jews, 
 
Tlie Evidence. 23 
 
 intimated to this important personage that there were 
 conditions the neglect of which would exclude even him 
 from the kingdom of heaven. It was a kingdom different 
 from anything that had hitherto appeared ; and he who 
 would enter it, whether wise or unlearned, distinguished or 
 unknown, must he ready to ihrcw aside all preconceived 
 ideas, and to become as a little child. He must be born 
 again. Nicodemus thought it preposterous to expect such 
 a thing as that of him. It was perfectly unnatural. But 
 Christ said that unless he would accept the conditions, he 
 must remain without. He must be bom of water and of 
 the Spirit, or there could be no entrance, even for him.^ 
 Nicodemus had come in private. It was well that he had 
 come at all ; but this was not enough. There must be the 
 outward and visible sign of profession. There must also 
 be the teachable and submissive reception of the en- 
 lightening and transforming Spirit. Nicodemus should 
 not wonder that he could not quite understand all this, 
 and could not see how it was that the Spirit of God 
 should give a new life to a carnal man, for he could not 
 explain how it was that the wind f came from one quarter 
 or another ; and yet its action was perfectly audible, and 
 the effects of it undeniably manifest. When Mcodemus, 
 still loth to accept all this, had said, ' How can these 
 things be ? ' Christ replied, ' How can you, who are by 
 
 * To tlie Jews in Christ's time, the terms ' new birth ' and ' baptism ' 
 could not have been strange ones. But they were applied mainly to the 
 change in the state of a proselyte from a false religion to the true one. 
 What astounded Nicodemus was the idea that he, who had always 
 professed the true religion, who had long been a teacher of it, who was 
 a man of high station, a member of the Sanhedrim, should be obliged 
 publicly to confess that a change was necessary for himself. The theory 
 at hrst sight seemed, as I have stated, preposterous to this venerable 
 enquirer. It was no more to be imagined than that a man should enter 
 l!ie second time into his mother's womb, and bo bom. I do not stop 
 to discuss the question, whether Christ referred to the ' water ' of the 
 baptism of John, or of baptism in Christ's name. 
 
 t TTi'frna, the same word for ' wind ' and ' spirit.' 
 
24 Judged by His Words. 
 
 position one of Israel's teachers, pretend to know nothing 
 of these things ? Have jou not read in Moses and David 
 and the prophets of the influences of the Spirit ? Do you 
 know nothing about the requirements or customs of the 
 Jewish Church respecting baptisms ? nothing of the 
 baptism of John ? I am not talking as one of yourselves, 
 who refer everything to tradition or the sayings of rabbis 
 who have been before our time. I speak of what I per- 
 sonally know, and testify what I have seen, whether you 
 receive my witness or not. I have hitherto spoken only 
 of things needful for human beings on earth on becoming 
 members of God's kingdom. Will you comprehend me any 
 better if I speak of heavenly things ? Of the love of God 
 to all mankind, and the way in which that love is mani- 
 fested, even in the gift of His only-begotten Son ? Yet I 
 will tell you that, as Moses offered up the serpent in the 
 wilderness, even so must the Son of man be lifted up, that 
 whosoever believeth in him should not perish, but have 
 eternal life. For God so loved the world, that He gave 
 His only-begotten Son, that whosoever believeth in him 
 should not perish, but have eternal life.' 
 
 Here we see first what may be called Christ's thorough 
 independence. How flattered most young men would 
 have been with a private visit from a person of ISTico- 
 demus's station and respectability ! What an opportunity 
 for advancement, and for securing the ear of the influen- 
 tial by a little good management ! But the aid of the 
 prince of this world had been renounced in the wilderness ; 
 and Christ was for ever independent of men, and would 
 be as plain with the master in Israel as with the poorest 
 disciple. On the other hand, we see Christ's wisdom in 
 adapting his language to the actual condition, the capa- 
 cities, and varied requirements of the characters that 
 came before him. To many people we shall find him 
 
The Evidence. 25 
 
 ^ving practical directions ; but with this master of Israel 
 lie discourses on tlie eternal counsels of God, the pi-in- 
 ciples of heavenly things, first causes, and the effective 
 means of the salvation of the world. We must note 
 also the dignity which he assumes for himself. He is the 
 Son of man; but his place by inheritance, his native 
 place, is in heaven ; for he is also the only-begotten Son 
 of God. 
 
 Section VIII. — The Interview with the Woman of Samaria. 
 (John iv. 1-42.) 
 
 Christ, weary and thirsty, scrupled not to say to a Sama- 
 ritan woman, ' Give me to drink.' He then refrained from 
 noticing the littleness of her jealous reply and her hesi- 
 tation to relieve a parched and wearied traveller merely 
 because he was a Jew. He answered her not according to 
 her folly, but showed her how she might have living water 
 — how, indeed, she might have that which should be a well 
 of water springing up into everlasting life. Christ then 
 proved to her that he perfectly knew her history and con- 
 dition and failings : and in answer to her farther question- 
 ings, taught her that God is a spirit — that though, in con- 
 sideration of the state of ignorance in which the tribes of 
 Israel had been. He had ordained for Himself a house in 
 Zion, the place which He had chosen, yet the Almighty 
 did not dwell in temples made with hands. There was the 
 temple of Jerusalem, in which God had in a special sense 
 placed His name, for salvation was of the Jews ; and there 
 was the Mount Gerizim of Samaria, where sincere but ill- 
 instructed men worshipped the God of Israel. But he 
 had now come to teach men that it should henceforth be 
 no more necessary to go to Mount Zion than to Gerizim 
 to worship. The men with whose worship the Father 
 was truly pleased might fall down before Him in any part 
 
26 Judged by Ilis Words, 
 
 of tlie earth. The true worshippers were not those whose 
 service depended on places and on rites, but those who 
 worshipped in spirit and in truth. Then, in answer 
 to another observation of the woman, Christ plainly an- 
 nounced himself to her as the Messiah. On her leaving 
 him, the disciples came with the food so much needed bj 
 his exhausted body. But he had been doing the will of 
 his Father, and that was his meat. For he regarded not 
 things present as men of the world did. To them, for in- 
 stance, harvest might seem still at a distance. But to 
 him the fields were ripe already to harvest ; and his dis- 
 ciples, as Gospel reapers, should enter upon the labours of 
 others. Holy men of old, psalmists, prophets, the Baptist, 
 had laboured in preparing the soil and sowing the seed ; 
 and they, the apostles, should gather in the first fruits. 
 But the end of all true-hearted labour was eternal life, and 
 first and last should at length rejoice together. 
 
 Here we see Christ suffering, as any other human being 
 might, from fatigue and thirst. But we see how perfectly 
 free from impatience he was with the unreasonable woman 
 who did not at once afford him the refreshment of a little 
 cold water. Then we see how he who thoroughly knew 
 the Scriptures offered to give living water that should cure 
 thirst for ever. With whom he thus would identify him- 
 self would appear from reference to such texts as Is. xii. 
 3, and xliv. 3. We then see how Christ claimed a know- 
 ledge of the secret life of the woman ; and how at length 
 he declared himself to her as the Messiah. We lastly 
 see that devotion to his work neutralised in him all feel- 
 ings of bodily exhaustion. 
 
The Evidence. 27 
 
 Section IX. — Commencement of Christ's Preaching. 
 (Mark i. 14-15.) 
 
 It was in Galilee that Clirist's ministry began. And 
 we have the substance of his early preaching here. ' The 
 time is fulfilled ! All the preparations made by God 
 through the times of the patriarchs, of Moses and the 
 prophets, of the high priests up till now, and lastly of John 
 the Baptist, are completed for the introduction of the 
 kingdom of God on earth. It is at hand. Qualify your- 
 selves to enter it. But those only who turn from their 
 transgressions shall be members of it. As John said to 
 you, I say therefore, "Repent." But I say more. For 
 I require you to accept the Gospel — to believe the an- 
 nouncement that I make of God's goodwill to you.' 
 
 Christ appears here to look on the dispensation which 
 he was to introduce, as the grand object of the counsels of 
 God in the government of the world, and in the establish- 
 ment and continuance of the Jewish system till the time 
 of his appearance. 
 
 SECTioisr X. — Cure of the Nohlemmi's Son. 
 (John iv. 46-54.) 
 
 The Samaritans, despised and ignorant as they were, 
 seem in some instances to have been more open to the 
 reception of truth than the Jews. Those of Sychar had 
 believed because of Christ's word. He complains here 
 that the Jews will not believe unless they see sig-ns and 
 wonders. But the father of the sick youth was impatient 
 whilst Christ was sayiug these things of his countrymen : 
 he feared lest his son should die in the meantime, and 
 urged an instant visit. Christ kindly assuaged the poor 
 
28 Judged hy His Words. 
 
 father's anxiety by telling him that his son was restored 
 to health from that moment. 
 
 We see here that Christ would not allow a good lesson 
 to be lost on account of the temporary inconvenience or 
 trouble which its teaching might cost some of those before 
 him. On the other hand, we at length see his abundant 
 goodness in exceeding the expectations of his petitioner. 
 
 Section XI. — The Preaching at Nazareth.* 
 (Luke iv. 16-30.) 
 
 Having read aloud the prophecy in Isaiah Ixi. 1, 2, 
 Christ went on to say that it was that day fulfilled in their 
 ears. It must be remembered that he was in the syna- 
 gogue of the place where he had been brought up. Having 
 proclaimed the Gospel in several other synagogues of 
 Galilee, he determined that Nazareth should have an op- 
 portunity of hearing what his pretensions were from his 
 own lips. But the announcement that he was come to 
 fulfil prophecy was too much for his townsmen. They 
 were astonished at such words from the young man whom 
 they understood to be Joseph's son, one who had lived 
 among them from infancy, and had exercised his calling 
 like any other industrious person in their midst. Christ 
 saw, too, that they were ready to say, If you make such 
 claims as these, at least they ought to have been preceded 
 by some of your mighty works. Your doings at Caper- 
 naum and other places have been much talked about. Do 
 something for the people near your old home. Exhibit 
 some of your miracles of healing on your former neigh- 
 bours. But Christ would not flatter them by showing 
 them any undue favour or regard. He had been applied 
 
 * I insert this here merely to keep to the arrangement in the harmony 
 before me. But it should be probably put later in the history. 
 
Tlie Evidence. 29 
 
 to in a sincere, earnest, and faithful spirit for the exercise 
 of his healing powers in other places, and he would allow 
 no captiousness to dictate to him. They might remember 
 that a great prophet who was in time of famine obliged to 
 leave his own country brought the gifts of plenty, not to 
 any poor family in Israel, but to a widow of Sarepta. So, 
 too, Elislia was commissioned to heal no leper in 
 Israel, but Naaman the Syrian. 
 
 We see here how Christ claimed to be the subject of 
 prophecy and the promised deliverer. We see his inde- 
 pendence, impartiality, and courage. If his former neigh- 
 bours and associates would not act in so good a spirit as 
 others, they should not be so favourably treated. They 
 should have no advantages merely because they had known 
 him after the flesh. Human feelings should not influence 
 him or his work for the world. Local interests and de- 
 sire for the good opinion of fellow -townsmen should never 
 prevent his uttering the truth. 
 
 Section XII. — The final Galling of Simon and Andrew and 
 the Calling of James and John. 
 
 (Matt. iv. 18-22 ; Mark i. 16-20; Luke v. 1-11.) 
 
 When Christ directed Simon to launch out and let 
 down his nets for a draught, we read here how, although 
 the whole previous night's toil had been rewarded with 
 no success, his word was obeyed, and how so many fishes 
 were now enclosed in the net that it broke ; and how on 
 Peter's astonishment and self-abasement, Christ said to him 
 and Andrew, * Fear not ; from henceforth you shall catch 
 men. Follow me.' We know also how effectual his call 
 proved in the case of two other fishers, the noted sons of 
 Zebedee, who left their father and property, and, together 
 with Peter and Andrew, followed Christ. 
 
30 Judged by His Words. 
 
 We see here tlie power whicli Christ had over men, and 
 his confidence in his own ability to make of them what he 
 would. 
 
 Section XIII. — Rehuhe and Command to a Demon. 
 (Mark. i. 21-28 ; Luke iv. 31-37.) 
 
 Preaching in the synagogue of Capernaum, and inter- 
 rupted by the cries of a man who had an unclean spirit, 
 Christ rebuked him, and said, ' Be silent ! ' and then 
 ordered the demon out of the man. 
 
 We see here, not only the consciousness of power, but 
 the great wisdom manifested by Christ, who would not 
 suffer himself to be proclaimed as the Holy One of God by 
 the voice of the wretched being that desired to be let alone 
 in pollution. 
 
 Section XIV. — Chrisfs determination to Preach throughout 
 the Country. 
 
 (Mark i. 36-39 j Luke iv. 43.) 
 
 After a most laborious day, Christ had retired from 
 applauding- crowds for a few hours' solitude and prayer. 
 Those amongst whom he had been came up with a seduc- 
 tive request, to retire and remain amongst them. But 
 Christ said it was not for him to settle down at ease in 
 any one fixed place. Capernaum had had its opportunity ; 
 other towns must now have theirs. The kingdom had to 
 be proclaimed by him throughout the land, and he would 
 sj^are himself no labour in doing so. 
 
 We see here how indefatigable was Christ's activity, 
 and how resolute his determination to laboiu* in his 
 Father's business. He was not the person to consult 
 
The Evidence. 31 
 
 his comfort and indulge self-complacency by remaining 
 amongst admirers. He would not forget tliat, tliongli lie 
 might be very useful to them, the particular care of a few 
 must not interfere with a great plan for the welfare of all. 
 
 Section XV. — The Sermon on the Mount. 
 (Matt. V. vi. vii.) 
 
 In endeavouring to obtain whatever light a consider- 
 ation of this marvellous discourse may throw on the 
 character of Christ, it should always be remembered that 
 the great preacher was describing things and men as he 
 found them in his time ; not perhaps as they always existed, 
 and certainly not altogether as they exist now. Before 
 going further then, let us think who they were that he 
 had for his audience. First, there were his own disciples, 
 whose names and, in several cases, professions and charac- 
 ters we have some acquaintance with. And then there 
 were multitudes of people who had come for the very pur- 
 pose of listening to his instructions. He began his address 
 by congratulating all such on the privileges open to them. 
 Those whom he saw before him were not rabbis puffed up 
 with learning, or rather with the stuff then passing for it, 
 neither were they persons full of joviality and mirth. They 
 were not the arrogant, nor those who counted themselves 
 righteous and despised others ; neither in the main were 
 they the cruel, the profligate, the licentious, and conten- 
 tious. ' Happy then,' he said, ' are je* poor though you 
 
 * I caTjiiot but think that some of the beatitudes are often misunder- 
 stood. In the first place, I do not believe that the men around Christ 
 were blessed because they were ' poor in spirit/ any more than they were 
 (as in the parallel passage in Luke vi. 20) because they were ' poor.' 
 It is no happiness simply to be poor, any more than to be afflicted, or 
 persecuted ; but the poor in spirit, the poor in circumstances, the per- 
 secuted, who believe in Christ, are happy because they attend to his 
 words. Nor do I think that the expression translated * poor in spirit ' 
 will bear the construction very often fixed upon it in the pulpit. 
 
32 Judged hy His Words. 
 
 may be in spiritual gifts ; for with all your want of know- 
 ledge, and notwithstanding all your ignorance of religious 
 lore, you who feel your spiritual poverty may come to me 
 and find the way to the kingdom of heaven. Indeed that 
 kingdom is yours if you will enter it. Its gates will open 
 to such as you, whilst many of those regarded as your bet- 
 ters shall remain without. Haj^py are you, though many 
 amongst you mourn; for, however great your troubles, 
 you may come to me and be truly comforted. Happy are 
 you who meekly listen to my word, for the meek shall 
 inherit the earth, Happy are you who hunger and thirst 
 after righteousness, for I can give you heavenly and satis- 
 fying bread. Happy are the merciful, the pure in heart, 
 the peacemakers ; for they shall obtain mercy, they shall 
 see God, they shall be called the children of God. Yes, 
 happy shall you be, even when persecuted for righteous- 
 ness' sake and reviled for confession of my name. Under 
 such conditions, yea on account of these things, you shall 
 rejoice and be exceeding glad ; for so you will share the 
 honours of the holy prophets and look forward to a glorious 
 reward in the kingdom of heaven. However humbly you 
 may think of yourselves, however meanly the world may 
 think of you, my true and faithful followers are really the 
 salt of the earth. See then that you lose not the genuine 
 savour of purity and love which may check the corruptions 
 of the age. You who faithfully receive my doctrine are, 
 or ought to be, the light of the world. Men will certainly 
 watch you. See, then, that your light shine to the glory 
 of God.' Having thus exhorted and consoled those around 
 him, Christ went on to correct some misrepresentations 
 concerning himself. He was not come as a destroying 
 
 ^ We are told to take Christ and the apostles for our examples. Then, I 
 ask, was Christ in the sense in which we now use the phrase ' poor in 
 spirit ' ? Was Peter ? Was Paul ? Let anyone look to Matt. xv. 7 ; xxiii. 
 13-33 and many similar passages j and Acts iv. 10, 19 ; xvi. 37 and say. 
 
llie Evidence. 33 
 
 enemy to Moses' law, lie taught tliem. He was going to 
 fulfil it. Nev^er should that law be done away till the 
 objects for which it had been instituted should be perfectly, 
 even to the smallest iota, accomplished. He explained 
 the spirit of its various parts, and urged them not to 
 indulge delay in attending to the things which made 
 for their peace. He then taught them to do all in their 
 power to benefit their fellow men, and required them to 
 love even their enemies. He showed them how God, whose 
 power and wrath it had been necessary to reveal in former 
 dispensations, was really their beneficent Father, whose 
 perfections they should strive to imitate. He warned 
 them against ostentation — against doing good actions from 
 bad motives — against hypocrisy. He taught them how to 
 pray, and what to pray for. He gave them a prayer fit 
 for universal use. He cautioned them against covetous- 
 ness, against instability, against undue solicitude ; and 
 taught them that in seeking God's kingdom and righteous- 
 ness they might rely on receiving all things really good 
 from their Father in heaven. He told them not to think 
 evil of others, and recommended them to look to their own 
 defects rather than find fault with their neighbours. 
 He showed how essential wisdom would be for his fol- 
 lowers in their deportment before the world. Sound 
 judgment would be found very necessary, for holy things 
 were not to be paraded at impropar seasons. He recom- 
 mended them to make known their wants to God with 
 confidence and faith, and to persevere in prayer to Him 
 who would treat them as a wise and kind father would his 
 children. He summed up many rules and precepts in the 
 well-known words, ' All things whatsoever ye would that 
 men should do to you, do ye even so to them.' He urged 
 them to enter in at the strait gate leading to life, for he 
 could see that many were going through the wide gate, 
 and along the broad and easy way, leading to destruction. 
 
 D 
 
34 Judged by Bis Words. 
 
 He cautioned them against hypocrites and false prophets, 
 and showed them how a tree of a good kind would not 
 bring forth bad sorts of fruit — thorns and thistles would 
 not bear grapes or j&gs. He cautioned them against 
 insincerity towards himself, and declared that a day was 
 coming when all the hoUow ones who worked iniquity 
 would be disowned by him and driven away from his pre- 
 sence, though they might have been high in station 
 amongst his adherents, and have performed many won- 
 derful works in his name. It was not enough merely to 
 hear his words. Only those who heard and did them 
 could be likened to the man who built his house on the 
 rock and found it perfectly secure, always firm and un- 
 shaken in the face of the rain and against the floods and 
 the winds. But those who heard his sayings and did 
 them not, were ' like the foolish man who built his house 
 upon the sand. And the rain descended, and the floods 
 came, and the winds blew, and beat upon that house ; and 
 it fell. And great was the fall of it.* 
 
 A very rapid summary is all that could be given here of 
 three of the most remarkable chapters in the Bible. 
 What wonderful ability — if that is not too weak a word — 
 is apparent through the whole of the instructive sayings 
 which they detail ! Was ever sermon delivered in which 
 so much good was condensed ? But other things have to 
 be noticed. Here is a young untried man congratulating 
 multitudes on their privilege of hearing his words ! Here 
 also is this provincial teacher, unauthorised by any Jewish 
 ecclesiastical recognition, taking upon himself on his 
 own authority to declare the meaning of the law of God. 
 He scruples not again and again to use the expression, 
 * But I say unto you.'* We also see his boldness in ac- 
 knowledging the indifference which the mighty, the rich, 
 
 • The iyw is used in chap. v. 22, 28, 34, 39, 44. 
 
The Evidence. 35 
 
 the dominant religionists of that time, showed to his 
 cause ; and in recognising the virtues of the poor and 
 meek. But he avoided everything like flattery towards 
 those who were receiving his instructions, and he said 
 many things that ran counter to their prejudices. We 
 also see his wisdom in supplying a prayer for his fol- 
 lowers, which, though new as a whole, was mainly com- 
 piled from forms already in existence.* Must not the 
 Spirit without measure have been given to him who could 
 breathe life into this simple compendium and make it a 
 prayer as well suited for modern Christendom as it was 
 for the little flock chosen out of the world in the days of 
 its framer ? Lastly, we see how Christ proclaims himself 
 as the future Judge who in some great day to come should 
 point out those who were to be received into the kingdom 
 of heaven, and those who were to be shut out. And in 
 the awful parable vdth which he concludes, he takes on 
 himself to declare that one class only of the men before 
 him would be safe — those who heard his words and did 
 them. 
 
 Astonished the people might well be at his doctrine. 
 He taught them not like the Scribes, who referred all 
 things to the authority of some predecessor who had said 
 this or that. Christ made nothing of such traditions ; 
 but spoke as one having authority in himself. 
 
 Section XVI. — The Cleansing of a Lejjer. 
 (Matt. viii. 1-4; Mark i. 40-44; Luke v. 12-14.) 
 
 In the words ' I will,' ' Be clean,' we see Christ's com- 
 passion and consciousness of power. In his directions 
 * Say nothing to any man,' we see his indifference to ap- 
 plause ; and in his orders, ' Go show thyself to the priest,' 
 
 • With tlie exception of the clause * Forgive us our dehts, as we forgive 
 our debtors,^ 
 
 V 2 
 
36 Judged by His Wo7^ds. 
 
 &c., we see his wisdom in providing that the cure should 
 be certified bj competent authority, and his reverence for 
 an ordinance of God. 
 
 Section XVII. — The C\ire of the Paralytic at Capernaum. 
 (Matt. ix. 2-8 ; Mark ii. 1-12 ; Luke v. 17-26.) 
 
 Christ's first words to this paralytic were entirely un- 
 expected by him, and must have astonished all present. 
 The bearers of the sick man, and some others probably, did 
 expect a cure ; but here was something they had neither 
 asked for nor thought of. The man might possibly have 
 been as much burdened with the weight of his sin as dis- 
 tressed with the intensity of his disease. But there is 
 nothing to show that such was the case. However that 
 may be, we cannot be surprised at the Scribes' and 
 Pharisees' exclamation following the announcement, ' Son, 
 thy sins are forgiven thee ! ' Then came Christ's ques- 
 tion, ' whether it was easier to say, Thy sins are forgiven 
 thee, or to say. Else up and walk ? ' And, to convince 
 them that the Son of man had power on earth to forgive 
 sins, he said to the man, ' Else, take up thy couch, and 
 go unto thine house ! ' 
 
 Did Christ wish to impress on all around him the truth 
 that sin is the root of all evil, the cause of all our diseases? 
 Whether it were so or not, there can be no question that 
 he took the occasion of putting before his audience in 
 this startling way his own prerogative to forgive sins. 
 Yet it "was as the Son of man that he would do so. And 
 this expression is used by him for the first time, as re- 
 corded in the Gospels, in connection with the forgiveness 
 of sins. The representative of our race before God was a 
 man. Though he had power to forgive sins, he was the 
 first fruits of God's creation, bone of our bone, flesh of our 
 
The Evidence. 37 
 
 flesh, subject to all human feelings, exposed to all human 
 temptations. Yet were not those right who said, ' Who 
 can forgive sins but God only ? ' 
 
 Section XVIII.— The Call of Matthew. 
 (Matt. ix. 9 ; Mark ii. 14 ; Luke v. 27, 28.) 
 
 Christ, a harmless, spiritually-minded, undefiled man, 
 a person of no fixed residence, engaged in preaching, said 
 to a man of poor repute, engrossed in the prosecution of a 
 very lucrative business, and sitting in the receipt of his 
 gains, ' Follow me ! ' And the man started up, left all, 
 and followed him. 
 
 Here we see the wonderful independence and boldness 
 of Christ in choosing a man of Matthew's occupation. 
 We see his discernment of character and foreknowledge 
 of consequences. Above all, we must note the power 
 which accompanied his word. What man that we know 
 would immediately abandon a lucrative calling on hearing 
 a sudden order to do so from any living person ? 
 
 Section XIX. — The Cure of an Impotent Man at the Pool 
 of Bethesda, and Christ's Vindication of the Performance 
 of what ivas thus done on the 8ahhath Day. 
 
 (John V. 1-47.) 
 
 Christ asked the man who had been a sufferer for 
 eight-and-thirty years, ' Do you really wish to be restored 
 to health? ' The poor man made his desponding explana- 
 tions ; and Christ said to him, ' Rise up ; lift your bed 
 from the ground, and walk away with it.' We are told 
 how the man obeyed ; and that whilst he was proving the 
 completeness of his cure by taking away that whereon he 
 had been lying, he had to submit to the questionings of 
 
38 Judged by His Words. 
 
 the Jews, wlio blamed him for carrying a burden on the 
 Sabbath day. He naturally made his healer responsible 
 for the act, but knew not who he was. But Christ soon 
 made himself known, and confirmed the cure by his words ; 
 adding, ' Sin* no more, lest a worse thing come to you.' 
 The man told the Jews who his benefactor was, and they 
 sought to persecute Christ on account both of what he had 
 done and what he had made another do on the Sabbath 
 day. But Christ, admitting that Moses had told them 
 how God rested on the seventh day from creation, said, 
 * True, the evening and the morning of the sixth day have 
 passed, and God has rested. Yet it is equally true that 
 God still works. Hitherto, life and health are sustained 
 by His active and almighty power. He who is incessantly 
 healing your diseases has never made the Sabbath a day 
 on which your health cannot be restored. And as my 
 Father acts, so shall I. I will not be hindered by your 
 narrowness of mind from performing my work of mercy 
 when and as I choose.* The Jews judged this to be the 
 same as making himself equal with God, and therefore 
 sought to kill him. Christ thereupon says not that they 
 misunderstood him, he abates not one atom of his pre- 
 tensions. On the contrary, he proceeds solemnly to 
 assure them that he only did what he had seen the 
 Father do ; he claims for himself the love of God as the 
 love of ' the Father ' to ' the Son ; ' he asserts his 
 possession of power to give life to whom he would, of 
 sitting in judgment on all men, of raising the dead, and of 
 enforcing the execution of his decrees upon them. For 
 witness to himself he refers the Jews to John the Baptist, 
 to his own works, and to God Himself. He blames the 
 Jews for neither knowing God nor receiving His word. 
 He refers also to the Scriptures for witness to himself, 
 and reproves his accusers for not coming to him for life. 
 He also exposes their desire of honour one from another. 
 
The Evidence. 39 
 
 Nevertlieless, lie had not come as their accuser — there 
 was no occasion for his taking that office on himself. 
 Their accuser was that very lawgiver for whom they pro- 
 fessed such veneration. Moses, in whom they trusted, 
 wrote of him ; so that in rejecting one they were rejecting 
 the other also. ' But if,' added Christ, ' ye will not 
 believe his writings, how shall ye believe my words ? ' 
 
 We see here, first the compassion of Christ for the poor 
 impotent man, whom he cured without being even re- 
 quested so to do, and whom he afterwards impressively 
 admonished. Then we see what most remarkable claims 
 Christ put forth when accused of breaking the Sabbath. 
 There could be no mistake about the matter. The Jews 
 were quite right in understanding that he made himself 
 equal with God. But what an extraordinary and original 
 line of defence was taken up by Christ ! ' By such works 
 as mine I am no more breaking the Sabbath than God 
 breaks it in sustaining your existence and renewing your 
 bodily powers each Sabbath as well as every other morn- 
 ing in the week. There is work which is no infraction of 
 my Father's rest ; and I shall do it as well as He.' Then 
 how lofty are all the claims that he goes on to make in 
 this extraordinary defence ! Who ever before pretended to 
 have the power of giving life to the dead and of executing 
 judgment upon all men ? And who else has ever had any 
 right to assert himself to be the prophet whose coming 
 Moses had predicted ? 
 
 Section XX. — Christ's Vindication of the Disciples for 
 Ruhhinfj out Ears of Corn on a Sahbath Day. 
 
 (Matt. xii. 1-8 ; Mark ii. 23-28 ; Luke vi. 1-5.) 
 
 ' You accuse my poor followers,' said Christ to the 
 Pharisees, ' of breaking the letter of the law by doing so 
 
40 Judged by His Words. 
 
 slight a work in order to satisfy the cravings of hunger 
 and support nature whilst attending me. If this is a sin 
 in them, what then was a much more iiTegular thing than 
 this in your favourite hero, David ? Yet the Scriptures 
 do not blame either him for taking the shew-bread or the 
 priest for giving it up for his men, though it was not law- 
 ful for any to eat it but the priests alone. Again, on the 
 Sabbath the priests in the temple are obliged to do cer- 
 tain works in the course of their attendance on God's 
 service. If work of any kind whatever on this day is a 
 profanation of the Sabbath, they clearly profane it, and 
 yet they are certainly blameless. Well, here is one in 
 this place greater than the temple. A hearty following 
 of me is more acceptable to God than any formal temple- 
 service, and I will protect my servants from blame for 
 whatever they do in their faithful attendance on me. 
 Know that the Sabbath was made for man, not man for 
 the Sabbath. God delights in mercy rather than in sacri- 
 fices according to the letter of the law. Know, too, that 
 the Son of man is lord even of the Sabbath day.' 
 
 We see here the forwardness of Christ to take up the 
 cause of his followers against the powerful ; and we see 
 the ready ability with which he put the earlier part of 
 his defence of them in a form unanswerable by his 
 adversaries, who, according to their own habits of reason- 
 ing, were thus completely vanquished. But Christ did 
 not leave matters there. He continued the defence on 
 higher grounds still, by the assertion of his own inherent 
 dignity. When we remember the veneration the Jews 
 entertained for the temple, we cannot imagine they would 
 admit that any thing or any one below God Himself could 
 be greater than that sacred place. Yet we see what Christ 
 said. And we see how, as the Great Prophet, he goes on 
 to teach what had never entered these people's minds 
 
The Evidence. 41 
 
 before, namely, that what God ordained He ordained for 
 the benefit of mankind. Ordinances were made for the 
 good of man ; life was not given to the human race 
 merely to provide God with men to submit to His ordi- 
 nances. Then Christ declared that he, in his character 
 of the first-born of God's creatures, the foremost of the 
 sons of men for whose sake the Sabbath had been given 
 to Israel, possessed lordly authority even over that day. 
 
 Section XXI. — The Restoring of the Withered Hand on the 
 Sabbath Bay. 
 
 (Matt. xii. 9-15 ; Mark iii. 1-7 ; Luke vi. 6-11.) 
 
 Christ, knowing the thoughts of the Scribes and Phari- 
 sees, commanded the miserable object before him to stand 
 forth in sight of all present. He then appealed to their 
 own usual course of action. They themselves never 
 scrupled to restore to conditions of health and liberty, 
 whenever they could, any valuable animal of their own, 
 such as one of their sheep, for instance, which they would 
 pull out of a pit on the Sabbath day. Why, then, should 
 he not restore a fellow man to health whenever occasion 
 required. Was not a man better than a sheep ? Was it 
 lawful to save life as he was proposing to do in the case of 
 a human being, or to destroy it, as they perhaps were 
 plotting to do in his case ? They could not answer^ He 
 then in conscious power said to the crippled man, ' Stretch 
 forth thine hand.' 
 
 Here we see again an instance of the consummate 
 wisdom of Christ in dealing with his detractors. We 
 note also the conscious power without which he could not 
 have ordered the poor man to stretch forth his hand. 
 
42 Judged by His Words. 
 
 Section XXII. — Beatitudes, Woes, and Warnings, Recorded 
 by Luhe [alike in some degree to certain parts of the 
 Sermon on the Mount). 
 
 (Luke vi. 20-49.) 
 
 No one can suppose it improbable that in tbe course of 
 bis ministration in many parts and on different occasions, 
 Christ should have repeated the same or similar instruc- 
 tions, with variations suited to the several circumstances 
 or conditions of his hearers. Thus we have the Sermon 
 on the Mount given us in Matthew, and also this discourse 
 recorded by Luke. One is very like, but by no means the 
 same as, the other. One Gospel is much fuller on the pre- 
 sent subject than the other, yet the latter contains things 
 that the former does not. In the passage now before us, 
 those who were actually poor amongst his disciples, those 
 of them who had scarce enough to satisfy their appetite, 
 those who were hated for the Son of man's sake, were 
 called happy. Times were at hand when the rich and in- 
 solent and self-flatterers in Judea, should have cause for 
 lamentation and sorrowing ; when the luxurious should be 
 brought to shame ; and the merciless should in vain seek 
 the pity of their conquerors, for they should be subdued 
 by a people stronger than they ; when the imperious should 
 be laughed to scorn and sold as slaves among the heathen. 
 Christ, it must be repeated, spoke of men as he saw them, 
 of persons whose condition he knew. We certainly cannot 
 say that all the poor around ourselves, and that all those 
 now in bad repute are blessed. And we know that 
 amongst the rich ^ and those who abound in great tem- 
 poral advantages are many of the excellent of the earth. 
 
 * What ricli men too often were in the times of the New Testament 
 writers we learn from the Epistle of James. But even then there were 
 exceptions. 
 
The Evidence. 43 
 
 Those whom Christ called blessed were the men who used 
 their opportunities of hearing his words and of acting 
 upon them. 
 
 It is needless for us here to retrace the lineaments which 
 the 'Sermon on the Mount' revealed to us. Suffice it 
 to say, that now we have an additional feature in a bold 
 defiance and denunciation of the oppressive and arrogant 
 rich. Thej and all who were flattered by their fellow-men 
 were warned of future calamities, which the previous pos- 
 session of wealth and undeserved reputation would but 
 enhance. We have also here the boldness, energy, and 
 faithfulness of a great teacher, and the judgments of one 
 of authority. 
 
 Section XXIII. — The Ctire of the Centurion's Servant. 
 (Matt. viii. 5-13 ; Luke vii. 1-10.) 
 
 Christ offered to go and heal the servant. But the good 
 centurion, in his well-known words of humility and faith, 
 stayed him. Christ marvelled at the man, and turning to 
 those around him exclaimed, ' I have not found so great 
 faith, no, not in Israel ! ' And then, instead of humouring 
 the prejudices of those to whom he was more immediately 
 sent, he scrupled not to tell them that a participation 
 in the happiness and privileges of their own patriarchs 
 should be accorded to many of the heathen, whilst the 
 children of the kingdom should be thrust outside into the 
 regions of darkness with weeping and gnashing of teeth. 
 He then graciously said to the worthy and kind-hearted 
 Roman, ' Go thy way, and as thou hast believed, so be it 
 done unto thee.' 
 
 Here we see again Christ's ready benevolence and con- 
 fidence in his own power. Here we must note that the 
 
44 Judged hy His Words. 
 
 foresislit of future events so often communicated to him 
 whilst on earth, did not prevent his being affected with 
 surprise. He seems no more than any of his followers to 
 have expected the good Roman's answer. Then we must 
 note the resolution he showed in saying what must have 
 been unpleasant to those around him. He never objected 
 to ntter unpalatable truth. We see also his fore-know- 
 ledge of the designs of God. 
 
 Section XXIV. — The Raising of the Widow^s Son at Nain. 
 (Luke vii. 11-17.) 
 
 Christ said to the poor widow, * Weep not ! ' But his 
 words would have had little or no value or effect if he had 
 not immediately touched the bier on which her dead son 
 was being borne to the burial-ground, and said, ' Yoimg 
 man, I say imto thee. Arise.' 
 
 Here we see the tenderness of Christ, and also his 
 consciousness of power, even to raise the dead. 
 
 Section XXV. — The Ansiver to John's Messengers, and 
 Discourse afterwards to the People concerning John. 
 
 (Matt xi. 2-19 ; Luke Tii. 18-35.) 
 
 We might have expected that the answer to the ques- 
 tion sent by the Baptist would have consisted either of a 
 reproof, if John's faith were wavering ; or of a direct de- 
 claration by Christ of his character and the nature of his 
 work, if John had sent more for the sake of others than of 
 himself. But we find neither. After doing some wonder- 
 ful works before the eyes of the two messengers, Christ 
 bade them relate to John what they had seen and also 
 what they had heard. He makes reference apparently 
 to a passage in Isaiah (xxxv. 4, 5), and claims to be the 
 
Hie Evidence. 45 
 
 personage whose coming the prophet had predicted ; and 
 then adds, ' Blessed is he whosoever shall not be offended 
 in me.' To comprehend all this we ought to consider how 
 matters stood at the moment. John was under heavy- 
 trial — shut off from his work. Christ was increasing, but 
 not in the way his faithful forerunner had expected. He 
 himself was decreasing, but not in the position he had 
 perhaps hoped, as the fellow-labourer and honoured com- 
 panion of his Lord — a luminary always, only paled by a 
 superior and more brilliant light. No, there he was, 
 thrust aside and obscured, whilst the man whom he had 
 pointed out as the great Saviour was performing wonder- 
 ful works and allowing his illustrious herald to be cast 
 into Herod's dungeon and to lie there silenced and unno- 
 ticed. We should not have expected this, and we cannot 
 wonder that the Baptist, who, with all his rugged indif- 
 ference to the world's usages, and sublime self-denial, was 
 but a man, should at length have determined to send some 
 communication to Christ. The precise object of the mes- 
 sage is not clear, and the object of Christ's return-message 
 appears most plainly in the last part of it, where Christ 
 seems to say, ' There always will be circumstances attend- 
 ing the faith in me which shall cause disquietude and 
 shall appear at the moment unaccountable. But be as- 
 sured. Maintain your confidence. You shall have no 
 cause to regret your steadfastness at the last. However 
 dark things may look at present or for the future, blessed 
 is he whosoever shall not be offended in me. Bitter and 
 mysterious disappointments may oppress my faithful ser- 
 vant. He whose word all Jerusalem once went to hear — 
 the austere prophet on whom a deputation of priests, 
 Levites, and Pharisees had respectfully waited — he to 
 whose baptism the Messiah had himself submitted — must 
 have his life made the sport of a dancing girl. His only 
 release from prison is to be a violent death. Well, for all 
 
46 Judged by His Words. 
 
 this, he must not be offended ! His existence he only 
 values as far as it can be devoted to the service of God. 
 He cannot penetrate the divine designs, but he may know 
 that by his imprisonment at this stage of his course, and 
 by his approaching death, he will glorify God more than 
 he now could in any other way. Let him remember the 
 words I once addressed to him. Thus it becometh us to 
 fulfil all righteousness.' Christ having done what he 
 thought fit before John's disciples, and told them what to 
 report to their master, dismissed them. But then he seems 
 no longer to have been able to contain his admiration of 
 the Baptist's greatness. *What went ye out into the 
 wilderness to see?' he exclaimed, and then declared, 
 'Among those that are born of women there hath not 
 arisen a greater than John the Baptist ; ' yet he added, ' he 
 that is least in the kingdom of heaven is greater than he. 
 And that kingdom is not a state established on narrow 
 and exclusive principles. It is not closed to all but a 
 select few. Its honours and treasures are the prize of all 
 who have the energy to seize them. Notwithstanding the 
 perversity of the generation, there are those who already 
 begin to press into it. Up to John's time the law and the 
 prophets have been made the inheritance of the sons of 
 one patriarch only. But now that the course of him who 
 was predicted under Elijah the prophet's name is well-nigh 
 finished, the heart of the fathers and the heart of the 
 children may be turned to the Lord throughout the whole 
 creation. God shall be proclaimed as Lord over the whole 
 earth, and all men may become the subjects of His ever- 
 lasting kingdom. But, alas ! there are descendants of 
 Jacob on whom neither John nor myself can make impres- 
 sion. Like children in the market-place who will neither 
 dance nor weep, they cannot be moved by the austerities 
 of John, nor attracted by the social amiability of the Son 
 of man. You say that John had a devil, because he never 
 
The Evidence. 47 
 
 joined in your feasts and never tasted wine. You say that 
 I am a gluttonous man and a winebibber, because I sit 
 down to eat and to drink with you at your tables. But 
 wisdom is justified of her children. Though one may act 
 in one way, and another in another, they will do what is 
 right under the circumstances and in the positions in 
 which they find themselves, and their proceedings shall at 
 length be vindicated before God and man.' 
 
 We see here first Christ's superiority to, or perfect inde- 
 pendence of, all the conventional rules, one might even say 
 amiable observances, that guide good men in their treat- 
 ment of others, and which Christ's followers cannot afford 
 to neglect. But he who was love itself took upon himself 
 to decide how he would treat one and not another person. 
 He knew that John had the testimony of his conscience, and 
 that was enough for him till the great Judge of all should 
 say, ' Well done ! ' And so the admiration that we should 
 have thought would have comforted the faithful servant 
 silenced in prison was withheld till his messengers had 
 departed. 
 
 We then see what infinite super-eminence Christ claims 
 for the dispensation he was come to establish. To John 
 he assigns a rank higher than any attained by man up to 
 his time. * But the least who can claim membership in 
 the kingdom I am founding,' said Christ, ' is greater than 
 he.' We see also how Christ as a true man among men 
 chose to associate with those around him ; ready not only 
 to alleviate the griefs of mourners, but to enhance the 
 innocent pleasures of those who rejoiced. 
 
48 Judged hy Uis Words. 
 
 Section XXVI. — Denunciation of Chorazin, Bethsaida, mid 
 Ca'pernaum ; and Invitation to the Weary and Heavy-laden. 
 
 (Matt. xi. 20-30.) 
 
 Then Clirist began to upbraid tlie cities in which his 
 mighty works had been principally done, because they 
 had nevertheless repented not. It should be more toler- 
 able for Tyre and Sidon and for Sodom in its Day of 
 judgment than for them. He then acknowledged the jus- 
 tice of his Father, the Lord of Heaven and Earth, who 
 was pleased to hide from men who trusted in their wisdom 
 and education — from doctors full of rabbinical learning, 
 and scribes and elders exulting in their knowledge of the 
 law — the heavenly things which were discerned by the 
 teachable, and revealed unto babes. He added that all 
 things were delivered unto him by the Father, who alone 
 knew the Son. 'Neither knoweth any one the Father,' 
 said Christ, ' save the Son, and he to whom the Son 
 pleaseth to reveal Him.' Who, then, were those to whom 
 he was specially willing to make known the loving kind- 
 ness of the Father ? Christ tells us in his closing words 
 — in the invitation which has brought comfort to many a 
 troubled heart, ' Come unto me all ye that labour and are 
 heavy laden, and I wiU give you rest! Take my yoke 
 upon you and learn of me ; for I am meek and lowly in 
 heart, and ye shall find rest unto your souls. For my 
 yoke is easy and my burden is light.' 
 
 Here Christ exalts his own dignity to the greatest height 
 by the declaration that the neglect of his word and of a 
 proper consideration of his works was an offence more fatal 
 than the sin of Sodom and the enmity of Tyre and Sidon. 
 He afterwards declared that all things were put in his hands 
 by the Father — tiiat the Son had power to reveal the 
 
The Evidence. 49 
 
 knowledge of the Father, but that no being in the whole 
 universe but the Father could know the Son ! An assertion 
 that demands our wondering consideration. So also, were 
 we not so used to the familiar words, we should wonder 
 how a man in Christ's aj)parent circumstances, and with a 
 self-proclaimed character for meekness and lowliness, could 
 have taken upon himself to declare that he would give rest 
 to the souls of all the heavy laden who should come to 
 him for it. Do we know of any living man who would 
 engage to do this ? It must be remarked, too, that Christ 
 would only receive such applicants on the condition that 
 they must submit to his rule and do his work, easy though 
 his yoke and light though his burden might be. 
 
 SECTioif XXYII. — Vindication of the Ad of a Penitent 
 Sinner, and Acceptance of her Love. 
 
 (Luke vii. 3G-50.) 
 
 With what object in view we know not, a Pharisee 
 named Simon had invited Christ to eat with him. Sup- 
 posing that his guest, like himself, would certainly show 
 outward signs of abhorrence and contempt for the person 
 of one recognised as having been erring and frail, he 
 thought he had now an opportunity of disparaging the 
 new teacher ; for a prophet would have known the cha- 
 racter of the woman, and a holy man would not have suf- 
 fered himself to be polluted with her touch. But Christ 
 answering the thoughts of his designing host, said, ' Simon, 
 I have a case to put before you. A creditor had two 
 debtors, the one owing him ten times as much as the other, 
 and he frankly forgave them both. Now, tell me, which of 
 them will love him most?' There could be but one 
 answer, and Simon was forced to give it. Christ then 
 said to him, ' You have rightly judged — he to whom the 
 creditor forgave most.' Then, turning his face, that he 
 
 E 
 
50 Judged by His Words. 
 
 might indicate the weeping creature who had been behind 
 him as he reclined at table, he added, * You see this woman, 
 and you have noticed what she has been about. Now you 
 know that at your own invitation I came to this house. 
 Yet when I put off my sandals you offered no water where- 
 with to refresh my feet. But she has washed them with 
 tears and wiped them with the hairs of her head. You 
 greeted me with no friendly salutation, but she, since the 
 time I came in, has not ceased to kiss my feet. You failed 
 to provide even the ordinary oil for the head of your guest, 
 but she has anointed my feet with a costly ointment. And 
 I tell you that her sins, which I know, as well as you, to 
 be many, are forgiven ; for she has shown that great love 
 which, by your own admission, an absolved debtor who has 
 owed much ought to feel. You, Simon, do not consider 
 that you have owed much, and very little love indeed have 
 you accordingly shown.' Then, addressing the woman, he 
 said plainly, ' Thy sins are forgiven thee. Thy faith hath 
 saved thee. Go in peace.' 
 
 We see by the penitent's conduct what power Christ 
 possessed of engaging the personal affection of those who 
 received his word. We see also how he knew this woman's 
 character and circumstances as well as he had known 
 those of the woman he spoke to at Jacob's Well. We note 
 his compassion, and find how he could accept acts of tender 
 humble love without making light of sin. We see the 
 wonderful wisdom and dignity with which by the parable 
 of the two debtors he rebuked his unworthy host, vindi- 
 cated his own conduct, and asserted his claims. For by 
 the parable and his superadded words to the woman, he 
 plainly claimed the position of the Being she bad sinned 
 against. And yet the penitent is not represented as loving 
 God abstractedly, so much as Christ individually."^ And, 
 
 * Perhaps it is right to say that the parable is more one of special than 
 
The Evidence. 51 
 
 after all, he told the woman that it was neither her love 
 nor her tears that had saved her, but her faith in himself 
 personally. Then his final words could have had no value 
 if he had not claimed the power of admitting to peace 
 whomsoever he would. 
 
 Section XXVIII. — Answer to Imputations of the FJiarisees 
 
 and Scribes. 
 
 (Matt. xii. 22-45 ; Mark iii. 22-30 ; Luke xi. 14, 15, 17-28.) 
 
 Christ's detractors, not being able to deny that he had 
 the power of casting out demons, made the insinuation 
 that he was in league with Beelzebub, the prince of the 
 demons. Christ called these persons to him, made them 
 stand face to face with him, and then asked them several 
 things to which they could give no reply. He adapted 
 his argument to the habits of thought, feelings, and 
 manners of the Jews around him ; and he taught that a 
 wilful misrepresentation of his acts of goodness, per- 
 formed by virtue of the Spirit of God, was something more 
 than a pardonable offence against the Son of man. It 
 was a sin against the Holy Ghost ; which, because thereby 
 the offender obstinately set himself against the goodness 
 of God, could not be forgiven. The indwelling of this 
 Spirit of goodness was in Christ. Having this as the 
 source of wisdom and spring of action, his words and 
 
 of general application, being directly designed to extort from Simon an 
 admission that damaged self-complacency and rebuked Pharisaic contempt. 
 We are not to be taught by it that those who have been the greatest 
 sinners will, when overcome by the love of Christ, serve God better and 
 attain a better degree hereafter, than the faithful ones who have never 
 wandered from the right way. Simon exalted his own character, as 
 immeasurably above that of the poor woman. It is not said that his 
 estimate was right, but even if it had been, Christ was justified in ac- 
 cepting the penitent's act of love. Yet as far as concerned efiective 
 service, if Simon had but turned to Christ, what might he not have 
 done for the good cause ! What treasures might he not have laid up in 
 heaven ! 
 
 E 2 
 
52 Judged hy His Words. 
 
 deeds were good. It was the party of his opponents that 
 was in league with evil. The evil things that came from 
 the evil treasure within them proved this. A man's cha- 
 racter might be in great measure judged of bj his sayings. 
 Words were not unimportant things. Even idle or common 
 words, spoken in the ordinary intercourse of human life, 
 would be weighed in the balance hereafter, and be approved 
 or condemned. In fact, by the general tenour and drift 
 of his words a man might be justified or condemned. 
 What a serious thing it was, then, to utter such malicious 
 and untruthful imputations as those which had just come 
 out of their corrupt and evil hearts ! Then, in answer to a 
 good woman, who could not suppress an estimation of the 
 felicity of her who had given birth to the speaker of such 
 admirable words, Christ exclaimed, ' Yea, rather blessed 
 are they that hear the word of God and keep it ! ' 
 
 Here we perceive again Christ's wisdom in choosing an 
 effectual method for silencing his adversaries. Though 
 we may in these days and from our points of view be 
 unable to appreciate modes of reasoning peculiar to the 
 Jews of those times, men of all conditions, men in every 
 age, can recognise the beauty of Christ's reply to the 
 admiring woman, unmatched as it is for graceful readiness 
 and propriety. But it seems to me it is more than 
 beautiful and appropriate; for does it not contain an 
 assertion that the teaching of Christ was indeed the * Word 
 of God ' ? 
 
The Evidence. 53 
 
 Section XXIX. — Chrisfs Ansiver to the Pharisees who 
 demanded a Sign from Heaven, and his Declaration that 
 there ivere Relationships dearer to him than those of 
 Mother and Brethren according to the Flesh. 
 
 (Matt. xii. 38-505 Mark iii. 31-35 ; Luke xi, 16, 24^26, 29-36 ; 
 viii. 19-21.) 
 
 Christ intimated that it was a proof of an evil and 
 adulterous generation to seek after a sign. Nevertheless, 
 he would give them one that they might remember here- 
 after, though they would not understand its perfect appli- 
 cation now. Jonah in old times had been three days and 
 three nights in the whale's belly ; and so should the Son 
 of man be three days and three nights in the heart of the 
 earth. Jonah had preached to the Ninevites, and they 
 had repented. A greater than Jonah was preaching to 
 the men of that generation, but they repented not. A 
 queen once travelled an immense distance to hear the 
 wisdom of Solomon. A greater than Solomon was uttering 
 the words of wisdom amongst the men of that generation, 
 but they repented not. They prided themselves on having 
 got rid of the unclean spirit of idolatry : their house was 
 swept clear of its old impurities : they had embellished it 
 in their own estimation with garnishings of legal obser- 
 vances and rabbinical traditions. But, being empty of 
 better things, it was only made ready for a sevenfold 
 possession of spirits more malignant than the one which 
 had gone out of it before ; so their last state should be 
 worse than the first. The Pharisees, and others who 
 acted with them, were disposed to go all lengths to put 
 the teaching of Christ in the background. But he would 
 by no means submit to that. He had lighted a candle ; 
 and, so far from intending to put it down into a crypt 
 where no one ever went, he would take care to set it up so 
 that every one might see its light. But the understanding 
 
54 Judged hy His Words. 
 
 itself miglit be prejudiced. The eye might itself look 
 askance ; and they must take heed to receive the light not 
 distortedly and confusedl}^, but simply in the fulness 
 of its bright shining ; for only so should they be truly 
 enlightened. It then happened that Christ was interrupted 
 by the interference of some who told him that his mother 
 and his brethren desired to speak with him. We must 
 remember that his brethren believed not in him till after 
 his resurrection, and we must conclude that an effort was 
 at this time made to stay his teaching. He therefore 
 said, ' Who is my mother ? who are my brethren ? ' Then, 
 stretching forth his hands towards his disciples, he 
 exclaimed, ' My mother and my brethren are those which 
 hear the word of God and do it ! ' 
 
 We see here that Christ calls himself greater than one 
 of the old prophets — greater than even the wise and 
 reno-\vned King Solomon. He also boldly accuses the 
 Jews of wickedness, and prophesies evil of them. He 
 also gives proof of his entire independence, and his dis- 
 regard of the wishes and feelings of his dearest relations, 
 when they would interfere for a moment with his work. 
 He also shows his condescension and tender regard for 
 his humble followers in placing them in the dignified 
 position of nearest and most affectionate relationship to 
 himself. 
 
 Section XXX. — The Parable of the Sower, and Reasons 
 given for speahing to the People in Parahles. 
 
 (Matt. xiii. 1-235 Mark iv. 1-20 5 LukeTiii. 4-15.) 
 
 We now come to the parable of the sower — the first of 
 a series of seven important parables,^ delivered by Christ 
 
 ■* It may be well here to give the definition of ' parable ' in the words 
 of one who has put forth by very far the most useful 'critical and exe- 
 
The Evidence. 55 
 
 on one day. Every one is perfectly familiar with tlie great 
 parable before tis. When it had been delivered, Christ 
 was asked privately by his disciples why he spoke to the 
 people in parables ; and from his statement in reply, it 
 appears that he intended at that period to conceal from 
 the great multitude of his countrymen the mysteries 
 which they were not in a state to receive. At the same 
 time, instruction of high importance was conveyed to them 
 in a way they would not be likely to forget. 
 
 The parables of Christ are so familiar to us that men in 
 general think no more about them than of the water that 
 serves for their drink and cleansing, and the air they 
 unconsciously breathe. Yet no one who attentively ex- 
 amines them can fail to be struck with their great appro- 
 priateness and simple beauty. What wisdom was that 
 which seized on illustrations that could beneficially impress 
 ignorant multitudes of Jews, and men of all ranks and 
 conditions, uninstructed and learned, to the present day ! 
 What perfection of mental j)Ower was that which could 
 furnish these imperishable vehicles of purest truth without 
 forcing on the common people the consideration of things 
 too high for their gross understandings ! 
 
 Section XXXI. — 8ix other Parables. 
 (Matt. xiii. 24-52.) 
 
 Christ proceeded to deliver the parables of ' the tares 
 among the wheat,' ' the grain of mustard seed,' ' the 
 leaven,' 'the treasure hid in a field,' 'the pearl of great 
 price,' and 'the net cast into the sea.' If they all refer 
 
 getical Commeutary ' on the * Greek Testament ' tliat I have been able 
 to meet with : — ' A parable is a serious narrution, uitJdn the limits of jyroha- 
 bitity, of a course of action pointing to some moral or spiritual truth, and 
 derives its force from real analogies impressed by the Creator of all 
 things on His creatures.' — Dean Alford, in loco. 
 
56 Judged hy His Words. 
 
 to tlie state of the dispensation introduced by Clirist, 
 called by liira ' the Kingdom of Heaven,' and by us ' the 
 Christian Church throughout the world,' as it seems per- 
 fectly obvious that they do, no one who examines them 
 can deny the truthfulness with which they describe what 
 has been going on, at least since the day of Pentecost up 
 to this present time. 
 
 Besides the things remarked in the last section, which 
 all apply equally here, we may note the vivifying energy 
 and the majestic power and dignity which Christ now 
 claims for himself (before his disciples) as the Son of 
 man. It is he who sows the good seed; it is he who 
 shall finally send forth his angels. 
 
 Section XXXII. — Tlie Fardble of the Blade, and the Ear, 
 and the Full Corn in the Ear. 
 
 (Mark iv. 2G-29.) 
 
 I put this by itself, as only Mark relates it. But some 
 of the foregoing observations will very well adapt them- 
 selves thereto. 
 
 Section XXXIII. — Answers to three different Persons who 
 offered, or were invited, to follow Christ. 
 
 (Matt. Tiii. 19-22 ; Luke ix. 67-62.) 
 
 Luke's account, which I shall here prefer, leads us to 
 understand that these answers were given at the com- 
 mencement of Christ's journey from Galilee to Jerusalem, 
 when he was so far making a kind of ' royal progress ' as 
 to send messengers before his face to the different places 
 he had to pass through. Christ and his company were 
 already on the way, when a certain scribe, seeing the 
 powerful body of men in willing attendance, and believing 
 
The Evidence. 57 
 
 that Christ would succeed in obtaining the chief power in 
 the State, and in establishing a great kingdom on earth, — 
 impressed also no doubt with the wisdom and force of his 
 words — offered to follow him anywhere. 'You are think- 
 ing,' said Christ, ' of earthly advantages, ease and splen- 
 dour. But the Son of man has abjured all thought of 
 such things as these. My work is one that cannot be 
 done without submission to great hardship. Mine is a 
 life of such self-sacrifice, that my immediate followers can- 
 not by any possibility enjoy much of what the world calls 
 pleasure and comfort : for in my labours and journey ings, 
 I hioiv not one day ivJiere I shall find food and lodging the 
 next, and my followers must expect no better a condition.^ 
 I am as a commander of an army in a rough campaign, 
 making forced marches in an enemy's country. And 
 this warfare will only end with my life ; and those about 
 me now must engage in it whilst their lives last.' 
 
 But on another man, who had probably peculiar fitness 
 for the work, Christ pressed its extreme urgency. Not 
 only convenience, but natural feeling, must be sacrificed to 
 the requirements of such a service. The occasion was 
 unprecedented. The great leader himself was waiting 
 in the course of his progress for this recruit. ' Let the 
 ordinary concerns of life and death,' said he, ' be attended 
 to by those whom I do not require as my personal followers. 
 But as for you, a man honoured by my own direct choice, 
 show yourself a ready herald, come at once, and proclaim 
 the kingdom of God.' To another who offered to follow 
 him, he would not so much as allow time for going to his 
 relations to bid them farewell, or for putting his affairs in 
 order. ' No,' said Christ, ' my work is now progressing, 
 
 * The words in italics are from Doddridge, and, in my opinion, express 
 mucli more accurately the meaning of the passage than does the turn 
 given to it immediately before by that expositor, when he speaks of 
 the ' low circumstances ' of Christ. 
 
58 Judged by His Words. 
 
 and it will admit of no carelessness, indifference, or delay. 
 Your friends or your affairs may keep you at home for an 
 indefinite time, and I may have passed on before your 
 return. You can choose as you like between them and 
 me ; only if you decide in taking my work, I warn you at 
 once, there must be no turning again after what we leave 
 behind us now. No man having put his hand to the 
 plough and looking back, is fit for working with me in the 
 kingdom of God.' 
 
 We see here a wonderful insight into men's different 
 characters. Christ knew where to check one and urge 
 another. We see also that he did not mind appearing 
 arbitrary and exacting on certain occasions. There does 
 seem a kind of harshness about the words just considered, 
 that we should not have expected from one who was meek 
 and lowly, who promised rest, and called his yoke an easy 
 one. But Christ claims to be the true light. Now we 
 know the natural pure ray to be made up of very different 
 elementary colours. Shall we find, as we proceed, that the 
 Gospels present us with an analysis of the light of God 
 shining from the face of Jesus Christ ? Shall we see that 
 its perfectly distinct hues may be gathered into one har- 
 monious beam ? But, however this may be, it is unde- 
 niable that Christ is represented here as claiming the 
 whole affection of some persons for himself, and the whole 
 devotion of their time to his service. He considered the 
 urgency supremely pressing. He regarded himself at that 
 moment in the light of a Master, Leader, and Euler, 
 entering on a war in which there was no discharge, a 
 contest of life and death for the purpose of overcoming 
 evil and establishing an everlasting kingdom. But those 
 chosen to command under him should, after they had 
 laboured and fought, have an eternal reward — they should, 
 after all, have their rest. 
 
The Evidence. 59 
 
 Section XXXIY. — The Stilling of a Tempest on the Lake. 
 (Matt. yiii. 23-27 ; Mark iv. 35-41 ; Luke viii. 22-25.) 
 
 Wlien tlie disciples, seeing themselves in jeopardy, 
 awoke Clirist wlio was asleep in the hinder part of their 
 fragile skiff, he said, ' Why are ye fearful, O ye of little 
 faith ? ' Then he arose and rebuked the winds and the 
 raging of the water, and said, ' Peace, be still ! ' 
 
 Why should Christ have reprovingly asked those around 
 him where was their faith, merely because they thought 
 they might be drowned at that particular time ? The sole 
 reason was that he, though asleep, was with them. The 
 faith of which he spoke was not a general faith in God, 
 however strong. For that sort of faith Josiah and some 
 prophets had, who yet met with a violent death during 
 the performance of their duty. What Christ must have 
 indicated was a faith in himself personally — a faith which 
 would have made them certain that no harm could happen 
 to him against his will, and that death could not come 
 upon him till he had finished his work. Now, they knew 
 that neither his nor their work had been done. The 
 vessel with him on board was therefore safe ; and they 
 being in it with him, could not be drowned. According 
 to New Testament history, this must have been the state 
 of the case ; because in after times the apostles' faith was 
 perfectly strong, and yet they were exposed to bodily 
 injury and violent death. But whilst Christ was with them 
 in person, no storm should have frightened their faith 
 away. In this view of the matter, the claims of Christ 
 appear as lofty when he asked, ' Where is your faith ? ' as 
 when he said, ' Peace, be still ! ' and the winds and the 
 sea obeved him. 
 
60 Judged by His Words. 
 
 Section XXXV. — The Cure of the Demoniac in the Country 
 of the Gadarenes. 
 
 (Matt. viii. 28-345 Mark v. 1-20; Luke Yiii. 2G-40.) 
 
 When tlie demons possessing tlie fierce naked man in 
 tlie tombs had cried out in acknowledgment of the power 
 whose presence they felt, Christ said, ' Come out of the 
 man, unclean spirit ! ' He added, ' What is thy name ? ' 
 ' Legion,' was the answer, and the demons asked if they 
 might enter a herd of swine hard by ; and Christ said, 
 ' Go.' We know what curious events are stated to have 
 followed, and how the man whom no one before had been 
 able to tame, was now found sitting at the feet of Christ, 
 clothed, and in his right mind, and praying that he might 
 remain by the side of his benefactor. But Christ suffered 
 him not, and directed him to go home to his friends and 
 tell them what the Lord had done for him, and what great 
 mercy he had shown him. 
 
 Besides Christ's compassion, we see in this extraordinary 
 narrative what absolute power he claimed over demons. 
 We further see his prudence in the injunctions laid on the 
 person relieved. Either this poor man was not fitted by 
 nature or circumstances to be one of Christ's heralds, 
 or Christ did not judge that the general publication of 
 this wonderful work of his would at that time subserve 
 his cause. Therefore he commanded the affectionately 
 grateful man to tell his own friends about it, and not the 
 world at large. 
 
 Section XXXYI. — The Feast at Levi's Rouse. 
 (Matt. ix. 10-17 ; Mark ii. 15-22; Luke v. 29-39.) 
 
 When the scribes and Pharisees murmured against 
 Christ's disciples, saying, ' How is it that your master 
 
The Evidence. 61 
 
 eateth and drinketh witli publicans and sinners ? ' Christ 
 said, ' They that are whole have no need of the physician, 
 but they that are sick. I came not to call the righteous, 
 but sinners to repentance. Go ye and learn what that 
 meaneth, I will have mercy and not sacrifice.' Christ 
 also defended his disciples when their conduct was called 
 in question because they fasted not as the disciples of 
 John and of the Pharisees did. Those who were invited 
 to attend a marriage ceremony could not mourn and fast 
 as long as the bridegroom was with them, said Christ. 
 But when he should be removed away, then would they 
 fast in those days. The old Jewish and traditional system 
 of abstinence from this and from that, of fast days and 
 feast days, might be likened to an old threadbare garment, 
 or to old and weak wine-skins. To put new cloth into the 
 one and new wine into the others would not only be to do 
 no good, but to make mischief. At the same time Christ 
 acknowledged that the unwillingness of the Jews to change 
 their system for a new dispensation could not be wondered 
 at; for no one drinking old wine of a quality he had been 
 long accustomed to, would be immediately persuaded to 
 leave it for new. Though told that it was of a superior 
 kind, the man would say the old suited him better. 
 
 In the former part of this section we see compassion 
 and wisdom combined in the words of Christ. In the sub- 
 sequent defence of his immediate followers there can be 
 no doubt that Christ pointed to himself under the image 
 of the Bridegroom. As that personage is the principal 
 one in a marriage assembly, so did Christ claim to be chief 
 amongst those who joined his community. He thus also 
 recognised the title his great precursor, the Baptist, had 
 given him. And we do not forget that there is a Bridegroom 
 in the Psalms, whose throne is that of God which is for 
 ever and ever — a Bridegroom who is the Lord to be wor- 
 
62 Judged hy His Words. 
 
 shipped, whose name was to be remembered in all genera- 
 tions, whom the people should j)raise for ever and ever. 
 And there are passages in the prophets, where God him- 
 self is called the ' Husband.' Can we suppose that these 
 Scriptures had clean gone from Christ's memory when he 
 sj)oke of himself as the Bridegroom? 
 
 Section XXXVII. — The Raising of the Daughter of Jairus 
 from the Dead; and the Cure of a Diseased Woman hy a 
 Touch of Christ's Garment ; and the Restoration of Sight 
 to two Blind Men. 
 
 (Matt. ix. 18-31 j Mark v. 22-43 ; Luke viii. 41-56.) 
 
 After the affecting appeal of the ruler of the synagogue, 
 and whilst the compassionate healer was on his way, he 
 stayed, to the distress of the anxious father, and persisted 
 in asking who it was that had touched him. But could 
 he know what might happen during those precious mo- 
 ments ? Whilst he was thus lingering the dear child 
 might die ! But these considerations seemed not to affect 
 Christ, who went on talking with a hesitating woman. He 
 afl&rmed that an energising virtue had gone out of him ; 
 and she was at length obliged to confess that his clothes 
 had been purposely touched by her, and that she had 
 been cured immediately. Then Christ comforted the poor 
 shrinking creature, and told her that her faith had made 
 her whole. In the meantime the dreaded news came from 
 the ruler's house. His little daughter's life had indeed de- 
 parted. The master's delay had been fatal, and he could 
 be of no use now. But Christ said to the jDOor father, ' Be 
 not afraid, only believe ! ' And when he came to the house, 
 he said to the mourners and minstrels, ' Give place ! The 
 damsel is not dead, but sleepeth.' Then, careless of their 
 ridicule and disregarding their assertions, he entered the 
 room with only the father and mother and his own atten- 
 
The Evidence. 63 
 
 dants ; and taking the damsel bj the hand, said, ' Talitha 
 cumi ! ' (' Maiden ! arise ! ') And he commanded that 
 something should be given her to eat. 
 
 After leaving the house, Christ, being followed by two 
 blind men crying, ' Son of David ! have mercy on us ! ' 
 asked them, ' Believe ye that I am able to do this ? ' And 
 on their answering, * Yes,' said, * According to your faith, 
 be it unto you,' at the same time touching their eyes, 
 which were immediately opened. 
 
 We see here how in these separate cases Christ made 
 as many astonishing miracles depend on faith on himself 
 personally. Far from rebuking the poor trembling woman 
 for thinking it possible that virtue would come out of his 
 person if she could but touch his clothes, he told her that 
 this very faith of hers had saved her. If she had not had 
 this conviction, she would have had no more benefit from 
 him than any one else in the press received. So, too, he 
 said to the ruler of the synagogue, ' Only believe.' Believe 
 what ? In the existence and goodness of Grod ? Many a 
 father had believed in the God of Israel and yet had lost 
 a beloved child. No, the ruler was to believe in Christ's 
 personal ability. And so the poor blind men were asked, 
 not, ' Do you believe in God's power ? ' but, ' Do you believe 
 that I, the person speaking to you, am able to do this ? ' 
 We see also how he accepted the title of ' Son of David.' 
 
 Section XXXYIII. — A Visit of Christ to Nazareth, and 
 Words of Compassion towards the Multitude. 
 
 (Matt. xiii. 54-58; ix. 36-38; Mark yi. 1-6.) 
 
 The men of Nazareth could not but be struck with the 
 wisdom and astonished at the mighty works of Christ. 
 Nevertheless, being familiar with his family and having 
 had him among them through the stages of childhood, 
 
64 Judged by His Words. 
 
 youtli, and early manhood, having even seen him assisting 
 in the trade of Joseph as a car^Denter, they would not 
 believe that he could be any better or greater than them- 
 selves. They were offended at what they persuaded them- 
 selves was his presumption in rising above their own level. 
 Christ recognised this vulgar feeling and left them under 
 the influence of their ignominous weakness. We are told 
 that, afterwards, going about teaching and preaching in 
 many cities, villages, and synagogues, and healing all 
 manner of sickness and every disease, he was moved with 
 compassion on the multitudes and said to his disciples, 
 ' The harvest truly is plenteous, but the labourers are few ; 
 pray ye therefore the Lord of the harvest, that He will 
 send forth labourers into His harvest.' 
 
 We see here how Christ could make allowance for what 
 was natural in men. Also how, knowing the work that 
 would have to be done, and melting with compassion on 
 those who were scattered as sheep having no shepherd, he 
 chose to quicken the zeal of his followers by the utterance 
 of one of those undying expressions which remain as words 
 of power amongst men, and will not cease to be effective 
 till the final ingathering of the harvest of the world. 
 
 Section XXXIX. — Instructions to the Twelve on their being 
 constituted Apostles, and receiving a Temporary Commis- 
 sion to Proclaim the Kingdom of God, and effect Miracu- 
 lous Cures in Judea. 
 
 (Matt. X. 1-42 ; Mark vi. 7-11 ; Luke ix. 1-6.) 
 
 Christ now sent forth * the twelve disciples to go on a 
 mission by themselves— that is, without his bodily pre- 
 sence and direction. The peculiar nature of the service 
 
 • ('mtarnAev from aTToar'tWio (ill English letters apostello). 
 
The Evidence. 65 
 
 on winch they were at this time despatched, required that 
 they should abstain from proclaiming the kingdom to 
 Gentiles, or even to Samaritans. The kingdom was indeed 
 to be a universal one, but its foundation would best be 
 laid in Israel. So to the common stock of the father 
 of the twelve tribes these twelve apostles were then 
 to go, as men visiting amongst their relatives, and 
 accepting a welcome as such. More than this, they could 
 claim their kindred's hospitality in return for the great 
 news which they had to give, and the gifts of healing 
 which they brought. Christ ordered, therefore, that they 
 should not provide themselves with any of the usual neces- 
 saries for a journey. But he animated them with a sense 
 of the dignity of theii' office, declaring even that it would 
 be counted a great crime to reject them. He guaranteed 
 them divine protection and assistance, and told them 
 not to quail at the threats of men, however powerful, or 
 allow their faith to be disturbed by persecutions. To be 
 confessed hereafter by Christ before his heavenly Father 
 would be more than sufficient recompense for troubles and 
 death. And he engaged that this recompense should be 
 enjoyed by those who confessed lii'm before men. He 
 assured them that no real harm should come to them from 
 devotion to his service. God, whose providence regulated 
 the course of all thmgs, even to the existence of sparroAvs, 
 would never cease to take account of His faithful servants. 
 Their comforts and troubles, rise and decline, life and 
 death were all arranged by Him. They need not fear 
 then for a liaii- of their heads; they were of more value 
 than many sparrows. But he warned them that how 
 peaceful soever should be the permanent character and 
 objects of his kingdom, its establishment would not be 
 effected without much accompanying confusion, great 
 disorders, variances, and wars. They must not look for 
 immediate peace, merely because his kingdom was peace. 
 
66 Judged hy His Words. 
 
 Thej must be prepared for the most painful differences 
 with, those nearest and dearest to them ; for Christ inust 
 be loved more than father or mother, sou or daughter. 
 Those who were not prepared to carry their own cross 
 were not worthy of him. A life here of the greatest 
 success would be a lost life if not spent for him ; whilst 
 the highest and grandest object of human existence would 
 be secured by devotion to his service; a life always held 
 at his disposal, a readiness to sacrifice all personal com- 
 forts and considerations for him. But then how honour- 
 able was their position ! for he gave them to understand 
 that any one who sincerely showed tliem kindness out of 
 regard to their work and ofl&ce would be rewarded in 
 just the same way as if the service had been rendered to 
 Christ himself. 
 
 We see throughout these directions the wisdom of Christ 
 in adapting the means to the end, and acting as circum- 
 stances required at that particular stage of his work. His 
 disciples were quite unfit at that time to go amongst the 
 Gentiles ; but they might tell of Christ and his kingdom 
 amongst their equals in their own country. And seed 
 may have been sown by them on that expedition which 
 bore fruit when, after the Pentecost following the cruci- 
 fixion, they had something more definite to say. We 
 note also throughout this charge its remarkable tones 
 of independent authority; and Christ's assertion of an 
 absolute and paramount claim to the devotion of man — 
 body, soul, and spirit — to himself. 
 
The Evidence. 67 
 
 Section XL. — The Retreat to the Wilderness after the Death 
 of John the Baptist, and the subsequent Miracle of Feeding 
 the Five Thousand. 
 
 (Matt. xiv. 12-23; Mark vi. 29-46 ; Luke ix. 10-17 ; John vi. 1-14.) 
 
 Two distinct things may have influenced Christ in 
 thus retiring to a desert place — namely, the advantage 
 the twelve wonld have from resting a while, and from the 
 enjoyment of quiet converse with him after the first 
 independent and successful exercise of their apostolic 
 functions ; and also the need he himself felt of retirement 
 on receiving intelligence of a very awfid event which 
 deeply affected him. For a frightful deed had been done. 
 Christ's forerunner, one than whom no greater had arisen 
 born of woman under the old dispensation, a relative 
 according to the flesh, had been barbarously murdered to 
 save the position and false honour of a tyrant of abandoned 
 character, and to please the malice of a dissolute woman. 
 We have seen that Christ had not thought fit to interpose 
 with any mighty work for the rescue of John from prison, 
 and had not found it good even to send him any very 
 explicit message of comfort there when an opportunity 
 offered. We inight accordingly have thought that now 
 he would have said, * We must not allow this event, sad 
 as it is, to cause us any loss of time ; we must proceed 
 with our work as usual. John himself would not have 
 wished it delayed.' But it was not so ; it seems that the 
 tender feelings of Christ's human nature had received a 
 shock. A great man had fallen. Christ had done him 
 honour in words, and now he would show regard to the 
 memory of the messenger of God by suspending his work 
 and the activity of his agents for a while. But the people 
 gave him no rest, and were soon flocking thoughtlessly 
 about him again, so that Christ, after much teaching and 
 
 F 2 
 
68 Judged by His Words. 
 
 healing, found a great company around him so totally 
 unprovided as to be in danger of famine. ' Whence shall 
 we buy bread,' he said to Philip, ' that these may eat P ' 
 Then after a few more words with his confused disciples, 
 and after having ordered the five barley loaves and two 
 small fishes, all the provision that could be mustered, to be 
 brought to him, and commanded that the vast multitude 
 should be seated in order on the green grass, in ranks by 
 hundreds and by fifties, he performed the great miracle of 
 feeding five thousand men, besides women and children, 
 with that scanty store. And when they were filled, he said, 
 ' Gather up the fragments that remain, that nothing be lost.' 
 
 We see in the early part of this section one of two 
 thinffs — either the wisdom of Christ's care for his dis- 
 ciples after the excitement of their mission, or else the 
 way in which the soul of the Son of man was affected 
 by the best sympathies of our nature. It is quite possible, 
 however, that both these motives may have combined in 
 influencing Christ's determination — the latter, perhaps, 
 predominating. At all events, in deciding for an interval 
 of rest, Christ showed the thorough iudependence of his 
 character. From some of his sayings we should not have 
 been led to expect an allowance from him of any cessation 
 from labour. As we proceed with the section, we must 
 note the calm and systematic directions that he gave, 
 showing the perfect confidence he felt in his power to 
 perform the great miracle recorded by all the Evangelists. 
 They prove also how easily he could have organised any 
 body of men if he had wished, for any purpose of self- 
 aggrandisement. They show his love of order and regu- 
 larity. And his last injunction about the fragments 
 proves both the care he took in demonstrating the great- 
 ness and reality of the miracle and his abhorrence of wanton 
 waste. And another instance is thereby given of his deter- 
 mination never to exert needlessly his miraculous powers. 
 
The Evidence. 69 
 
 Section XLI.— TAe Walhing on the Sea. 
 (Matt. xiv. 24-33 ; Mark vi. 47-52 ; Joliii. vi. 16-21.) 
 
 The words recorded as actually spoken by Christ on this 
 occasion are few. First, those by which he allayed the 
 terrors of his disciples when they thought they saw a 
 spirit, and cried out for fear. ' Be of good cheer. It is I. 
 Be not afraid.' Then, the permissive \ Come,' by which 
 he allowed Peter to go to him walking on the water : and 
 lastly, the words to the sinking disciple, ' O thou of little 
 faith, wherefore didst thou doubt ? ' 
 
 We see here, first, that the only means Christ took for 
 quieting the fears of his disci^Dles consisted in assurmg 
 them that he was near. It was no spirit that appeared 
 to them; it was Christ himself, who, to help them, had 
 come walking on the water. And then, after letting the 
 venturesome but loving Peter show both his courage and 
 his weakness, he rebuked his wavering disciple for har- 
 bouring a doubt of his protection. Leave had been given 
 him to join Christ out of the ship. Perfect faith maintained 
 in his master would have kept away the fear which left 
 Peter as helpless, but for Christ's supporting hand, as 
 Samson was before the Philistines when his locks were 
 shorn. The words to Peter certainly indicate that an 
 unhesitating faith would have kept him firm and safe on 
 the surface of the stormy sea as long as Christ was there 
 also. Another instance of the requirement made of im- 
 plicit faith. 
 
 Section XLII. — Tim Discourtse at Capernaum to the Peoi)le 
 after the Miracle of the Loaves. 
 
 (Johuvi. 22-71.) 
 
 The multitude took some trouble to find Christ, but he 
 considered the motive actuating their search an unworthy 
 
70 Judged by His Wo7\i8. ■_ 
 
 one. The first salutations over, he therefore exposed 
 their selfishness in flocking after him merely because 
 they concluded that one who had worked so astonishing a 
 miracle, and had provided them with such abundant food, 
 would be likely to endow his followers with worldly 
 advantages. He told them to labour for something better 
 than the gratification of their bodily appetites. He, the 
 Son of man, could give them food which should endure 
 unto eternal life. God the Father had given testimony to 
 the Son's ability to do this by the miraculous powers con- 
 ferred on him. He told them plainly, in answer to a 
 question, that the work of God, the thing that He would 
 be pleased by their performing, was that they should 
 believe in him whom God had sent. The people having 
 replied that although he had fed them miraculously, that 
 fact did not authorise his extraordinary pretensions, for 
 Moses had given Israel bread from heaven to eat, Christ 
 gave them to understand that Moses did not provide the 
 manna. Even that food itself could not in the true sense 
 be called bread from heaven. He declared that the true 
 bread from heaven was that which came down from 
 thence to give life to the world. And when they begged 
 him to provide them vvith a constant supply of that bread, 
 he declared plainly that he* himself was the bread of 
 life. He was appointed by God to receive all the subjects 
 of his kingdom, the great body of believers given to him, 
 out of all generations of mankind from every part of the 
 world ; and he would in nowise cast out any that came 
 to him. It was the divine purpose of an almighty will 
 that every one who by faith discerned and accepted his 
 true character should have eternal life, and be raised up 
 by him at the last day. Then the Jews, failing in this 
 discernment, and taking Christ to be the son of Joseph, 
 murmured at his calling himself the bread from heaven. 
 
 * Tlic iyti is hero used in the Greek. 
 
Tke Evidence. 71 
 
 But he told them that whatever they might thiuk about 
 the matter, it was really in accordance with the divine 
 will that men should come to him. It was actually by 
 the Father's drawing that they did ; and they who thus 
 came should be raised up at the last day. He was supe- 
 rior to Moses, even though the manna eaten in the wil- 
 derness had been that prophet's gift. For all who ate of 
 that bread were dead most certainly. But Christ asserted 
 that he was himself the life-giving bread. That bread 
 was his flesh, given in sacrifice, not especially for the people 
 in Moses' time, nor for the five thousand who had just 
 partaken of the loaves and fishes, not even exclusively for 
 the whole nation of the Jews, but for the life of the world. 
 This declaration staggered his audience, but Christ with- 
 drew nothing, but added the memorable words, ' Excej)t 
 ye eat the flesh of the Son of man, and drink his blood, ye 
 have no life in you^ Whoso eateth my flesh, and drinketh 
 my blood, hath eternal life ; and I will raise him up at the 
 last day. For my flesh is meat indeed, and my blood is 
 drink indeed. He that eateth my flesh, and drinketh my 
 blood, dwelleth in me, and I in him.' And when some who 
 had but lately hailed him as a prophet, and wished to 
 make him a king, murmured at this as a hard saying, 
 Christ softened it not, but added another, in allusion to 
 the ascent which he should make to the heaven from 
 which he had come down. In due time his followers 
 would have sufl&cient proof of his return to his former 
 glory. The mere act of gazing on him with their bodily 
 eyes would not profit them whilst they heeded not his real 
 origin. They should attentively receive his word, for 
 this would prove his true natui*e. For his words were 
 spirit, and they were life. These sayings proved too much 
 for some of his new adherents, who turned their backs 
 from that time. Then asked he of the twelve, ' WiU ye 
 also go away ? ' And when Peter upon this had in his 
 
72 Judged by His Words. 
 
 memorable words declared liis faitli in the Son of the 
 livmg God, Christ received his confession with no dis- 
 claimer, but proved his knowledge of what was to come 
 upon him by a foreshadowing of the treachery of Judas. 
 
 Here we see the supreme importance which Christ 
 attributed to the work for which he had been set apart 
 by the Father. We see how he exalts himself above the 
 great j)rophet, lawgiver, and deliverer, of the Pentateuch. 
 The venerated Moses was the mere agent of another, and 
 as such had been the means of preserving bodily life for 
 a time only, whilst Christ declares that he had come of 
 himself to give eternal life. We see how he claims a 
 nature above the natural comprehension of the Jews, and 
 what spiritual import he attaches to his words. We 
 must note also that he claims the power of raising up at 
 the last day those who should believe in him, that he 
 declares his flesh and blood invested with a quickening 
 power, that he foretells his ascension into heaven, and 
 receives without reserve the title of the Son of God, and 
 shows his foreknowledge of what was to be done by a 
 traitorous follower. 
 
 Section XLIII. — Christ Vindicates his Disci^ples in their 
 Neglect of the Formal Washings enjoined by those who held 
 the Traditions of the Elders. 
 
 (Matt. XV. 1-20; Mark vii. 1-23.) 
 
 Christ boldly retorted the accusation of the Pharisees. 
 ^ You,' he said, ' who are so wroth with my poor followers 
 for not observing the unauthorised ordinances of men, you 
 yourselves are transgressing the commandments of God ! ' 
 And he proceeded to prove his statement by instances of 
 the way in which they entirely set aside God's law when 
 
The Evidence. ' 73 
 
 it interfered with their own covetousness. He scrupled 
 not to expose their hypocrisy ; and calling the people 
 round him, impressed on them the ill-understood truth 
 that the things which defiled a man were those that came 
 from him, not those that entered his mouth and passed 
 down his thi'oat. He added, ' If any man have ears to 
 hear, let him hear.' And when the disciples, unable to 
 comprehend his words, and afraid of the enmity of the 
 Pharisees, asked him privately to declare his meaning, 
 he assured them that the system of the Pharisees could 
 not last. It was not of the Father's planting, and should 
 be rooted up. They were blind guides, and would be first 
 to fall into the ditch towards which they were leading 
 their ignorant adherents. But his disciples should have 
 known by this time that the things which came from an 
 evil heart really defiled a man, and not the things by 
 man's tradition called unclean, which might enter his lips 
 from without, and be taken into his body ; for such matters 
 would pass therefrom in the natural way. 
 
 Here we see how Christ denounced the Pharisees in 
 no underhand manner, but boldly to their faces. We see 
 also how he allowed no human ordinances, no conven- 
 tional regulations to j)i"ess on his disciples' consciences, 
 and how he swept away the traditions of men wliich were 
 not in strict accordance with the commandments of God. 
 
 Section XLIV. — The Syrophenician Woman whose 
 Daughter was vexed ivith a Devil. 
 
 (Matt. XV. 21-28 ; Mark vii. 24-30.) 
 
 Christ's two first utterances to this woman of Canaan 
 were harsh beyond expectation. He scrupled not, on her 
 cry for mercy and help, to make the repulsive announce- 
 ment that he was not sent to perform his mighty acts 
 
74 Juchied by Hw Words. 
 
 for the benefit of peo]3le of lier nation. And then, -vvheu 
 the poor distressed mother actually fell at his feet and 
 worshipped him, saying, ' Lord help me ! * she received a 
 still more crushing rebuff. ' It is not proper,' he said, 
 * to take the children's bread and cast it unto dogs.' But 
 when the wretched woman, not even so to be repulsed, 
 said that, dog though she might be, she might yet eat of 
 the children's crumbs that fell from the master's table, 
 then came the welcome gracious words at last, ' O woman, 
 great is thy faith ! For this saying be it done unto thee 
 even as thou wilt. The devil is gone out of thy daughter.' 
 
 Here we find several very remarkable things. In the 
 first x^lace, we should note that Christ's words in this 
 section were spoken from a place beyond the limits of the 
 Holy Land. His visit to a heathen country ^ is quite un- 
 explained by the Evangelists. I cannot think it was 
 merely to get out of the way of the scribes and Pharisees 
 who had travelled from Jerusalem to Galilee to question 
 him about the practice of his disciples. Other parts of 
 his history, and the directions he had given to his 
 apostles, to avail in case of persecution, seem against the 
 supposition. It may be that Christ would thus show his 
 own personal independence. Nothing should prevent his 
 doing the wiU of Him who sent him ; but, this provided 
 for, he would be free to do as he pleased. He evidently 
 did not cross the limits of the land for the purpose of 
 working. Is it possible that even he needed some com- 
 plete relaxation and change? But, if so, rest and re- 
 tirement were as usual denied him, for he could not be 
 
 * Commentators generally suppose that he went only to the parts 
 towards Tyi'e and Sidon, or to a debateable strip of land between the 
 territories ; but it seems to me that the words ilg to. fi'epi) Tvpov k-ai 
 'S.iSvJi'oc, fi't' rn piOopia Tvpov, and afterwards, i^tXf^iLf e'lc ruir opiwv Tvpov, 
 can imply no less than that he actually went into the coimh'y where 
 Tvie and Sidon were. 
 
The Evidence. 75 
 
 hid. His first answ^ers to tlie j)oor Gentile woman afford 
 an instance of wliat we have more than once had occa- 
 sion to observe, a disregard shown by Christ to the per- 
 sonal feelings of those around him when attention to 
 them would in the least degree interfere with the main 
 object of his coming. And yet before this short narrative 
 concludes, we find Christ breaking through the rule by 
 which he had just said his ministrations were guided. 
 Now what was it that acted so powerfully as to induce 
 him so to relax ? Was his nature so weak that excited 
 feeling overbalanced a sense of responsible duty ? Did he 
 yield, as we yield sometimes to the begging of a vagrant, 
 in order to escape disagreeable importunity ? No ; Christ 
 was too strong to be thus turned. It is true he did con- 
 cede all that was asked, but not merely because it was 
 asked, and not because the disciples wanted to get rid of 
 an annoyance. We know from his own mouth what it 
 was that availed. He had very lately explained how the 
 things which came forth from a person could defile. He 
 now showed how that which came out of one's mouth 
 could also justify. ' For this saying go thy way,' were his 
 words. What was it, then, that had so operated upon, had 
 so endowed this woman as to give her power even under 
 the blows of disappointment and humiliation, to bring to 
 her lips the words that prevailed? It was doubtless the 
 extraordinary strength and fulness of her faith in Christ. 
 It was her unqualified belief in the efiicacy of his personal 
 will. It was her appreciation of the exuberance that dis- 
 tinguished his acts of bounty. ' Truth, Lord,' she said. 
 ' Deprive not the children of their fill for the sake of a 
 dog. But, remember ; the mere fragments left, after five 
 thousand men, besides women and children, had been 
 fed by thee, filled twelve baskets. The wholesome plen- 
 teous food set by thee on the children's table gives life 
 and health and enjoyment to them. But they have more 
 
76 Judged by Ills Words. 
 
 than enouo:!!. A crumb tliat would never be missed from 
 their su23ply — a single fragment of that bread which thou 
 hast to give — would suffice to impart new life and perfect 
 health to my tormented daughter.' Thus she pleaded, 
 and thus she showed that great faith which prevailed with 
 Christ and moved him to do unto her even as she would. 
 And this faith was not a general belief in the God of 
 Israel ; but an unlimited reliance, a perfect confidence, in 
 the person at whose feet she fell. 
 
 But Christ is seen in more than one aspect here, for 
 finally it must be remarked that in this section his words 
 show him, not only as an envoy bent on strictly dis- 
 charging his trust, but as a sovereign above all control, 
 doing according to his own unrestrained will among the 
 inhabitants of the earth. 
 
 Section XLV. — The Cure of the Deaf Man ivho had an 
 Impediment in his Speech. 
 
 (Mark vii. 31-37.) 
 
 We have the account of this miracle in no gospel 
 except that of Mark ; and if Christ uttered more words 
 than one in its performance, only one is recorded, ' Eplt- 
 phatha ' — Syro -Chaldaic * answering to the Hebrew verb 
 ' pahthagh,' f ' to open.' Perhaps the writer of the gospel 
 intended us to observe that Christ's word, ' Be opened,' 
 was spoken in the language most familiar to the poor deaf 
 man ; for the patient had already some knowledge of 
 language, however little, being able to speak with diffi- 
 culty (fjboyiXaXov). An instance of Christ's consideration 
 this, answering to that in the miracle of restoring life to 
 
 * Alford, in loco. 
 
 t The Euglisliman's Hebrew and Clialdee Concordance, vol. ii. p 1052. 
 (Walton & Maberly, 18G0.) 
 
The Evidence. 77 
 
 Jairus' daughter, where Christ took the thoughtful care 
 that the young child's reviving faculties should not be 
 confounded with an unfii miliar word. And we find the 
 Talitha cumi as well as the Ephphatha in Mark's gospel 
 only. It is possible, however, that the use of the latter 
 word, answering to one in Isaiah xxxv. 5, might have 
 been intended as an intimation that the time had now 
 come of which the prophet foretold, when the ears of the 
 deaf should be unstopped, the lame leap as a hart, and 
 the tongue of the dumb sing, and waters should break out 
 in the wilderness, and streams in the desert. 
 
 We see here again Christ's reliance on his own power 
 in confidently uttering the words, * Be opened ; ' though 
 for some cause he had used unwonted means, and had 
 sighed. Difficulties not to be appreciated by us must 
 have existed; for more than usual astonishment was caused 
 by this work, which restored the sense of hearing to a 
 man who had lost it, and gave him the power to speak 
 plainly instead of with difficulty. All miracles may be in 
 fact equally marvellous ; but to our capacities there seems 
 to be a difference in degree ; and that here referred to can 
 scarcely strike us in the way it did those close by, as one 
 of the most astounding. 
 
 Section XL VI. — The Feeding of the Four Thousand. 
 (Matt. XV. 30-39 ; Marie viii. 1-9.) 
 
 There being again great multitudes about Christ, 
 many of whom had been far from tlieir homes for three 
 days, he expressed his compassion, and declared that he 
 would not send them off fasting, lest they should faint by 
 iby^the way. Not noticing the difficulties raised by the 
 disciples, he asked them how many loaves they had ? On 
 hearing that their store consisted of but seven, and a few 
 
78 Judged by His Words. 
 
 little fishes, he fed therefrom four thousand men, besides 
 women and children. And of the broken food that was 
 left, seven baskets full were taken up. 
 
 As observations have been made on a similar miracle, it 
 may sufiice here to recall attention to the compassion felt 
 bj Christ, the kind way in which he proved his thougiit- 
 fuhiess, and the confidence he had in his own power. 
 
 Section XLYII. — Answer when a Second Demand for a 
 Sign was made; and a Caution to the Disciples against the 
 Leaven of the Pharisees and Saddncees. 
 
 (Matt. xvi. 1-12 ; Mark viii. 11-21.) 
 
 Demurring as to the proofs of a divine mission presented 
 by Christ's wonderful words and works, the Pharisees and 
 Sadducees came and again tried his patience, declaring 
 that they would not be satisfied unless he succeeded in 
 showing them a sign from heaven. Christ's answer seems 
 to imply that it is mere hypocrisy in men to say that ail 
 they want is a little more proof. Signs of the times 
 there were, sufl&ciently obvious to a good and honest 
 heart; and men wilfully blind to them had no right to 
 make their own conditions of belief. They were educated 
 men who were now tempting him. They were, therefore, 
 well acquainted with the prophecies, and might see if 
 these were not being fulfilled in him. His words were 
 not spoken in secret, nor were his works done in a corner. 
 They might judge for themselves if all things he did and 
 said were not manifestly opposed to all evil, physical, 
 moral, mental, spiritual ; and if his claim was not ade- 
 quately supported. Sighing deeply at the thought of the 
 wickedness of that generation, he denied them the sign 
 from heaven above, thus improperly asked ; but intimated 
 that before long they should have one from the depths 
 
The Evidence. 79 
 
 below — the sign of the prophet Jonah. After leaving 
 them, the hollow-heartedness and malignity of the upper 
 classes a^mongst the Jews so strongly impressed his mind, 
 that he could speak of nothing else when in the ship 
 with his friends. It was natural to think that they would 
 feel as he did ; yet they seem to have possessed no more 
 sympathy with the emotions of their master on this than 
 on other occasions of their companion shijj with him. No 
 wonder, then, they entirely misunderstood his allusion 
 when he bade them beware of the leaven of the Pharisees 
 and of the Sadducees, and of the leaven of Herod. And he 
 was forced to upbraid them for the smallness of their faith, 
 which made them think that he spoke because they had for- 
 gotten to take bread, and was warning them against danger 
 to themselves in eating anything made with leaven of the 
 Pharisees, &c. — danger, I suppose, either of ceremonial 
 defilement, or of bodily injury from some unwholesome 
 substance which their enemies might have concealed in 
 the bread. His two wonderful miracles lately performed 
 should have taught them that he could, if really neces- 
 sary, supply them with any quantity of wholesome food. 
 It was the mischievous teaching of the scribes and Phari- 
 sees — infection from the hypocrisy of those sects and the 
 Herodians — that he wished to guard them against. 
 
 We see here in Christ's sigh the genuine grief he felt 
 at the perversity of the higher classes of his countrymen. 
 We must note also the penetration which prevented a 
 sacrifice of his dignity in acceding to a request which 
 there is no reason to think they really wished to see 
 granted. We may further note his wisdom and fore- 
 knowledge in the mysterious intimation made about the 
 sign of Jonah, referring either to the certainty of the 
 destimction of their city if his hearers repented not as the 
 Ninevites did, or foretelling his own return ' out of the 
 
80 Judged by His Words. 
 
 belly of hell,' ^' like Jonali's, after ' tlie earth with her bars 
 had been about him,' t three days. And, combining a view 
 of the latter with the former part of this section, we see 
 the bold and straightforward way in which Christ dealt 
 both with friends and foes, and how he again inculcated 
 the necessity of unqualified faith in himself. 
 
 Section XLVIII. — The Restoration of 8ight to a Blind 
 Man, near Bethsaida. 
 
 (Mark viii. 22-26.) 
 
 This is another action recorded only in the second gospel. 
 The only words we read as actually uttered by Christ at 
 the time are those which he spoke when it was completed : 
 ' Neither go into the town, nor tell it to any in the town.' 
 
 We do not know why this injunction was given ; and I 
 refrain from making remarks on what is not understood. 
 But we may observe how Christ claimed the obedience 
 of the man whom he had benefited. 
 
 Section XLIX. — Christ's Question to his Disciples concern- 
 ing himself; and his Words following Peter* s Confession. 
 (Matt. xvi. 10-20 ; Mark viii. 27-30 ; Luke ix. 18-21.) 
 
 It would seem that a certain period arrived in the 
 course of Christ's ministry when he found it expedient to 
 hold more intimate connnunion with the twelve than had 
 previously distinguished the intercourse between the 
 master and his disciples— the Lord and his servants. 
 That confidence was to be established which would make 
 them his friends. There can be little doubt, then, that 
 when he asked them what men said of him, there was 
 an intention to bring out the confession that followed. 
 But, at the same time, as Christ, being a real man, used 
 
 * .Tonali ii. 2. "[ v. G. 
 
Tlte Evidence. 81 
 
 his ejes to see, and liis feet to walk, and his hands to 
 handle withal, exactly as any other human being, and 
 never employed miraculous poAvers (as far as we can 
 know) when natural agency would suffice for his pur- 
 pose, I see no reason to doubt that he availed himself, 
 as another man might, of the information gathered by his 
 companions in their intercourse with those around them 
 in the ordinary transactions of daily life. Their answers 
 were full of interest, but as our present object is not 
 to examine them, we pass to Christ's second question : 
 ' But whom say ye ^ that I am ? ' And when Peter had 
 made his noble confession, Christ answered and said, 
 * Blessed art thou, Simon Bar-jona : for flesh and blood 
 hath not revealed it unto thee, but my Father which is in 
 heaven. And I say also unto thee, That thou art Peter, 
 and upon this rock I will build my church ; and the gates 
 of hell shall not prevail against it. And I will give unto 
 thee the keys of the kingdom of heaven: and whatsoever 
 thou shalt bind on earth shall be bound in heaven : and 
 whatsoever thou shalt loose on earth shall be loosed in 
 heaven.' This address to the chief of the apostles meant, 
 I believe, this : ' Thou wast born Simon, the son of Jona. 
 But blessed art thou, because my Father hath given thee a 
 nature above that received from thine earthly parents. 
 Thy name given by myself, at thy new birth, which made 
 thee a new man capable of perceiving heavenly things, is 
 Peter. This confession shows thee worthy of that name. 
 On thee, therefore, as on a rock, I will commence the build- 
 ing of my church. And against it, never shall the dread 
 powers of the unseen world, never shall the descent of my 
 foremost champions for a time to the grave, prevail. Of 
 my apostles, thou first hast hailed me in my true character ; 
 and thou first shalt proclaim my name after the descent 
 of the Holy Ghost, and shalt give the house of Israel to 
 
 G 
 
82 Judged hy His Words. 
 
 know assuredly that God liath made Jesus botli Lord and 
 Christ. Then shall the Christian temple begin to rise : 
 for thousands shall repent and be baptised at thy word, 
 and shall so be added as lively stones built into the church 
 on the first-laid stone — thyself — the first confessor of my 
 name, the earliest herald of my kingdom. Thou shalt, 
 indeed, open that kingdom. For thy words, and thy 
 writings, inspired by the Holy Ghost, shall be as keys to 
 bind and to loose. The consolations and rebukes, the 
 invitations and threatenings, put forth by thee on earth 
 shall be ratified in heaven.' 
 
 Here we see the importance with which Christ invested 
 his own character, and which he claimed for his work ; as 
 being things that only the Father could reveal to a man, 
 because it was beyond the power of mere flesh and blood 
 to comprehend them. And though there may be differ- 
 ences of opinion as to what he meant by the rock he 
 spoke of, there can be no question that Christ declared 
 that he himself would build thereon a church, against 
 which the gates of Hades should never prevail, and that 
 Christ claimed the keys of the kingdom of heaven as his 
 own, with right to commit them to whomsoever he would. 
 We see also his foreknowledge of events. 
 
 Section L. — Christ Foretells his approaching Sufferings^ 
 Rebukes Peter, and Exhorts the People. 
 
 (Matt. xvi. 21-28; Mark viii. 31-38; Luke ix. 22-27.) 
 
 Almost immediately after Peter had been called the 
 rock on which the church was to be securely built, Christ 
 said to the same apostle, ' Get thee behind me, Satan ! ' 
 We cannot understand this terrible rebuke without looking 
 back to see what could have possibly evoked it. Doing 
 this, we find it to be in exactly the same language as that 
 
Jlie Evidence. 83 
 
 whicli came to Christ's lips in the desert, when an easy- 
 conquest of the kingdoms of the world and the glory of 
 them had been offered to him. On that repulse the 
 tempter departed from him for a season. Now — at a cer- 
 tain important stage of Christ's career — the precise temj)- 
 tation comes again ; but this time it is suggested not when 
 Christ was alone with the power of darkness, but sur- 
 rounded by loving friends. It comes from the mouth of 
 the affectionate Peter. ' What ! ' exclaimed the apostle, 
 excited by a sense of his newly-conferred powers, ' can we 
 suffer things to come to such a pass as that ? Shall my 
 master suffer, be rejected and killed, and buried, before his 
 kingdom is established ? Never ! This shall not be to 
 thee, Lord. We will manage far better than that. We are 
 going up to Jerusalem to help thee to assume thy kingiy 
 power. The people are ready to rise in thy favour, and a 
 little exercise of the wisdom and command over nature 
 which thou hast so often shown will lift thee to the 
 throne of Solomon, and then bring all nations to thy feet. 
 Yes ! Spare thyself, Lord. Think no more of sufferings 
 and death. Be persuaded by us. Avoid the humiliations 
 that will be painful to us as well as to thyself, and follow 
 the path that all the great ones of this earth have taken 
 in their way to power and renown.' But this advice, ap- 
 parently so kind, and really so calculated to be acceptable 
 to human feelings, aroused Christ's impassioned indig- 
 nation. As though he feared not to be proof against it if 
 he listened another moment, he turned sharply upon Peter, 
 and, taking care that the other disciples heard, delivered the 
 tremendous rebuke, ' Get thee behind me, Satan ! Thou 
 art an offence unto me, a stone of stumbling. Thou 
 puttest worldly considerations before me — notions of per- 
 sonal ease and dignity — instead of the things of God, the 
 great objects for which I came.' And then he took the 
 opportunity of telling not only his disciples, but the people 
 
 g2 
 
84 Judged by His Words. 
 
 near, whom he called to hear him, that as he was come 
 to suffer in this world before the end could he attained for 
 which he entered it, so those who would follow him now 
 must be ready to give up their worldly prospects — to deny 
 themselves —to take up their cross dail}^ — to go through 
 humiliation and death as he himself would. The great 
 object of their lives, the attainment of the reward set 
 before them, was worth any sacrifice of self. The man 
 who, in pursuit of it, was ready to offer up his whole exist- 
 ence, or, in the words of the gospel, to * lose his life,' should 
 really ' save it ' — should gain happiness and peace of mind* 
 most certainly ; whilst the selfish man, he who was deter- 
 mined to make himself comfortable here — to lay out his 
 plans for his own enjoyment with no reference to the 
 advantage of others and the claims of God, should find 
 himself disappointed most certainly — should miss his ob- 
 ject— should discovert that his life had been utterly wasted 
 — lost. Indeed, every one knew that his life might be taken 
 away in a moment ; and then, even if he had gained the 
 whole world what would it profit him ? The wealth, the 
 position, the comforts, that he had taken such pains to 
 secure could not avail him in the least degree as a ransom 
 for his life. Nothing that a man could give could regain 
 that, or even a single moment's enjoyment of the ease or 
 the honours or treasures he had laboured to appropriate 
 for himself. If not before death, yet then at least, he 
 would find that he had made a wrong calculation. And 
 further — whosoever was ashamed of this doctrine of self- 
 sacrifice — whosoever was ashamed of a Messiah ready to 
 endure humiliation and suffering, and to lay down his life 
 for his friends, of him should the Son of man be ashamed 
 when he should come in his own glory and in the glory 
 of his Father with the holy angels; for come he cer- 
 
 * Generally here, and always hereafter. 
 t Either here or hereafter. 
 
The Evidence. 85 
 
 tainly would ; and his faithful followers should not be left 
 without reward. And he spoke not as one whose glory 
 and power were uncertain. He would tell them of a 
 truth that some of those standing near him at that mo- 
 ment should not taste of death till they saw his kingdom 
 establishing itself on the earth. 
 
 We see here the determined character of Christ, evinced 
 by the horror he felt at whatever was calculated to turn 
 him from the purpose for which he was sent. His object, 
 he knew, was to be secured by self-sacrifice, and not ease 
 — humiliation, and not human applause. And we see again, 
 that as he cared not for his own comfort, so neither did 
 he consult the feelings of others when their apparent con- 
 sideration for him might tend to check his steadfast 
 ardour. Peter just before had been thought worthy of 
 the most distinguished honours. He must have at once 
 considered himself of prime necessity in his master's 
 council, and fit to give advice under any emergency. How 
 Christ's ruthless invective must have shocked his sensi- 
 bilities and made him feel for the moment degraded before 
 his brethren ! We see also the genuine candour with 
 which Christ warned the people of what his followers 
 would have to undergo before the rewards of his kingdom 
 could be obtained. He was determined publicly^ to pledge 
 himself and his disciples to self-denial. And, lastly, we 
 see the dignity to which he lays claim, and the unwaver- 
 ing certainty he felt that in due time he should come in 
 his own glory and in the glory of the Father with the 
 holy angels ; and that he should be the bestower of re- 
 wards that would show all sacrifices made and trials 
 endured for his sake to have been comparatively trivial, 
 
 • Mark viii. 34, * When lie had called the people,' 
 
86 Judged by His Words. 
 
 Section LI. — The Transfiguration and the subsequent 
 Discourse. 
 
 (Matt. xvii. 1-13 ; Mark ix. 2-13 ; Luke ix. 28-86.) 
 
 Whilst the echoes of the divine voice acknowledging him 
 as the beloved of the Father and declaring him to be the 
 Son of God could yet be caught from the bright over- 
 shadowing cloud, Christ, still resplendent with celestial 
 glorj, thought of his three bewildered friends, and touch- 
 ing them as they lay helpless on the ground, said, ' Rise, 
 and be not afraid.' Afterwards, when returning as it 
 were from heaven to earth, coming down from personal 
 intercourse with God and the great lawgiver and the great 
 prophet of Israel, he condescended to listen to the ques- 
 tions which the ajDpearance of Elijah had suggested to 
 the three disciples. ' True,' said Christ, ' it certaiialy had 
 been foretold by the prophets that before my kingdom 
 could be established Elias should first come and restore 
 all things. This very day you have yourselves seen that 
 Elias has been on the mount we are descending ; and so 
 far you may say he has now come. But you must not 
 suppose this short visit of his, unknown to all but your- 
 selves, to be the primary fulfilment of the Scripture, For 
 before we ascended the mount — before even my own minis- 
 try began — the Elias of prophecy came to prepare the 
 hearts and minds of the people for the Messiah. And 
 though his spirit and power were marvellous, for all Jeru- 
 salem and Judea and the region round about Jordan went 
 out to him confessing their sins, and all men mused in 
 their hearts on account of him, yet at last he was treated 
 just as badly as the prophets before him had been, and as 
 the Son of man himself shall yet be. Eor the Scriptures 
 which speak of my great predecessor foreshow also my 
 own sufferings and death.' 
 
Tlte Evidence. 87 
 
 Here -we have a striking instance of the absence of all 
 consideration of self about Christ. He who would assert 
 the loftiest claims when the purposes of his coming might 
 be thereby furthered, found no delight in overpowering 
 his friends with the glory that had suddenly come upon 
 him. His thoughts the next moment were for their com- 
 fort and reassurance. And after the bright cloud had 
 ceased to encircle them, though probably before the divine 
 lustre had altogether left his face,* he resumed his ordi- 
 nary work of instructive teaching, and spoke of approach- 
 ing humiliation, agony and death ; and ordered that the 
 splendours which might dazzle the imagmation of the 
 multitude should not be told of till after his work should 
 be done. 
 
 Section LIT. — The Expulsion of an Evil Spirit which the 
 Disciples could not drive out. 
 
 (Matt. XYii. 14-21 ; Mark ix. 14-29 ; Luke ix. 37-42.) 
 
 After the descent from the holy momit, Christ seeing a 
 large concourse of people, and finding the disciples hard 
 pressed by questionings of the scribes, interfered imme- 
 diately on behalf of his friends, and peremptorily demanded, 
 *What question ye with them?' thus showing the crowd 
 that the cause of his followers was his own. Afterwards, 
 when the case had been explained, and the father of the 
 poor youth who was possessed with a dumb spirit had 
 entreated his help, Christ said, addressing probably the 
 cavilling scribes and the undecided multitudes, perhaps 
 also even his baffled disciples, ' faithless and perverse 
 generation, how long shall I be with you ? how long shall I 
 suffer you ? Bring the child hither to me.' On personally 
 
 * Else why were tlie people at the foot of the mount greatly amazed 
 when they saw him ? And why did they rtm and salute hi?fi ? Mark 
 ix. 15. 
 
88 Judged by His Words. 
 
 ■witnessing tlie convulsions of tlie wretclied object, he 
 made further enquiries; and when another urgent appeal 
 for help had been made, qualified by the poor ignorant 
 parent's words, ' If thou canst do any thing,' Christ said, 
 ' If thou canst believe, all things are possible to him that 
 believeth.' The man here rightly seized the fact that he 
 had now one to deal with very different from the twelve. 
 He doubted no longer about Christ's saving power. He 
 mistrusted only the quality of his own faith. So he cried 
 out with tears, ' Lord, I believe ; help mine unbelief ! ' 
 This was enough for Christ, who then rebuked the unclean 
 spirit in the child, saying, ' Dumb and deaf spirit, come 
 out of him, and enter no more into him ! ' Christ after- 
 wards explained to his disciples in private, that the ener- 
 gising quality of genuine faith was indispensable in those 
 who would work a miracle. There might be degrees of 
 faith as there were differences in the size of various seeds, 
 some being large, others very small. Yet in the most 
 minute of them there was the principle of reproductive 
 vitality. So, if they had faith, however small, as a little 
 grain of mustard seed had within it a germ of life, nothing 
 would be impossible to them. Howbeit, all this must be 
 qualified with the consideration that there were classes of 
 miracles that under no circumstances could be performed 
 without previous fasting and prayer. 
 
 We see here the effectual earnestness with which Christ 
 took up the cause of his baffled disciples. We must 
 observe, too, how, with all his readiness to give relief, he 
 on certain occasions required implicit faith in himself, on 
 the part of those who sought his aid. ' It is not as you 
 put it,' he said to the anxious but doubting father, ' it is 
 not if I can do it, but if thou canst believe in my personal 
 ability.' And he told the disciples, that, in most cases, 
 faith was a necessary condition in those who would receive 
 
The Evidence. 89 
 
 he benefit, but always in those who would perform a 
 miraculous act — faith, not in their own powers (for this 
 self-confidence, perhaps, was the cause of their failui-e, 
 and constituted their unbelief), but faith in him whose 
 name they worked in. 
 
 Section LIII. — Renewed Intimation given to the Disciples 
 
 hy Christ of his approaching Sufferings. 
 
 (Matt. xvii. 22, 23 ; Mark ix. 30-32 ; Luke ix. 43-45.) 
 
 In repeating the announcement of the things that were 
 to be done to him, Clirist expressly stated that he should 
 be killed and should rise the third day ; and found it ne- 
 cessary to add, ' Let these sayings sink down into your 
 ears.' Notwithstanding all this, the disciples perceived 
 not — this saying was hid from them. 
 
 Taking up the New Testament in a desultory way, and 
 coming upon this passage, we might well fancy that Christ 
 was here telling his disciples for the first time of the suf- 
 ferings and humiliations that he would have to endure; 
 and this idea would be strengthened by the way in which 
 they received the announcement. But it was not so. 
 What we have before us is mentioned in Matthew, Mark, 
 and Luke, so it cannot be an accidental repetition, as might 
 be supposed if we found it in one gospel only. And those 
 three gospels all contain the previous warning given after 
 Peter's confession ; and two of them a similar reference to 
 sufferings and death, after the transfiguration. All this 
 tends to show us the class of minds that Christ had to deal 
 with, and how slow the hearts of the disciples were to 
 believe. We also see Christ's determination, particularly 
 after encouragements and success, to set himself resolutely 
 in the path of self-sacrifice, to keep steadily before his view 
 the great object of his coming, and the narrow thorny way 
 to the end from which he was determined no temptation 
 
90 Judged by His Words. 
 
 should divert him. And, disagreeable as these things 
 were to his followers, he judged it right that their minds 
 as well as his own, should be impressed with them. He 
 foresaw the advantage the retrospect of this would be to 
 them at a future time. 
 
 Section LIV. — The Miracle of the Tribute Money. 
 (Matt. xvii. 24-27.) 
 
 Peter had incautiously committed himself by saying 
 that his master would pay the temple-tribute money. So 
 Christ, on meeting his hasty disciple soon after, made 
 him see his error by asking him, ' Of whom do the kings 
 of the earth take custom or tribute, of their own sons or 
 of those not related to them ? ' Peter, of course, replied, 
 * Of the latter.' Christ said, ' Then sons of kings are free. 
 Therefore how can I, the firstborn of the great King in 
 whose name the tribute is asked, be called on to pay it ? 
 The thing is incongruous. However, you have committed 
 yourself; so the credit of your good word shall be main- 
 tained, though it is not fitting that the money should 
 come as a direct contribution from me. Go, therefore, to 
 the sea with your line, and take up the first fish that 
 comes to your hook, and in his mouth shall be found the 
 stater that will exactly pay for two persons. And that you 
 may give to the collectors as the amount they will expect 
 from me and yourself.' 
 
 We see here Christ's knowledge of Peter's words in his 
 absence. We see also his claim to be the Son of God in 
 a sense that could apply to none else of the house of 
 Israel. And we see the perfect confidence he had in his 
 own power over nature and events. We may note also a 
 fresh instance of his kind considerateness in extricating 
 Peter from the difficulty in which he had thoughtlessly 
 involved himself. 
 
Tlie Evidence. 91 
 
 Section LV. — Christ Reproves his Disciples for their Disputes 
 and Love of Pre-eminence. 
 (Matt, xviii. 1-20 ; Mark ix. 33-50 ; Luke ix. 46-48.) 
 
 Disputes for precedence and pre-eminence among men 
 wlio had been told by their trusted leader that they were 
 to be persecuted and ill-used for the rest of their lives ! 
 Such things look strange indeed to us, but the disciples 
 seem completely and determinedly to have ignored all that 
 Christ had told them about his own humiliation and 
 shameful death, and all the warnings he had given of 
 what should be done to themselves. Come what might, 
 they must have thought, they should be the chief officers 
 of a glorious household, and administrators in a great 
 earthly kingdom ; so each one among them was eager to 
 assert his individual claim for some high dignity in that 
 visionary court. Christ resolutely disabused their minds. 
 He hesitated not to dispel these agreeable and somewhat 
 selfish anticipations. And he taught them that the way 
 for a man to be truly great was to do the utmost possible 
 amount of good to others. Unless they abandoned their 
 rivalries and became as innocent in the point of worldly 
 ambition as little children, he would tell them that not 
 only they must fail to be great in his kingdom, they could 
 not even enter it at all. The strong amongst them must 
 not be flattered by the others ; the weak must not be 
 treated injuriously. A man had better have a millstone 
 put about his neck and be cast into the sea than scanda- 
 lise one of Christ's little ones, or cause him to stumble. 
 For in the least of such Christ himself was represented. 
 Woe then to the man by whom such offence should come ! 
 If he could not control his hand or foot or eye let him cut 
 off or pluck out the offending member ! For a man would 
 rather submit to such a loss to save his life than be sen- 
 
92 Judged hy His Wo7-ds. 
 
 tenced to have his whole body ignominiously cast out into 
 the horrid place where worms perpetually gnawing and 
 fires kept burning day and night, consumed the dishonoured 
 carcases of the most abhorred malefactors."^' 
 
 And so whilst they were wrangling about honours and 
 dignities in the kingdom of God, their offences might not 
 only exclude them altogether from it, but expose them to 
 a judgment as dreadful as that just mentioned. Painful 
 it might be to part with what might seem as dear or as 
 necessary as a right hand or an eye, but Christ's followers 
 must submit to fiery trials which should season them for 
 their work and office ; which should, as it were, salt them 
 with fire, as every Jewish sacrifice was salted vdth salt. 
 But these trials, sent to fit them for God's kingdom and 
 glory, might by perversity be abused and deprived of all 
 good efficacy, as even salt might lose its saltness and be- 
 come good for nothing. And Christ's disciples should see 
 to it that their disputes and arrogance did not deprive the 
 salt that was in them of its savour. Let them look at little 
 children (one of whom Christ had just taken into his arms). 
 He could tell them that in heaven their angels did always 
 behold the face of his Father. Was not the difference 
 infinitely greater between God and a little child, than be- 
 tween a disciple, however advanced, and the weakest and 
 most inconsiderable of Christ's followers, nay, even the one 
 who might have strayed furthest out of the way ? They 
 might well regard such a one with tenderness and forbear- 
 ance, for Christ himself was come to save that which was 
 lost. A poor stray sheep was not neglected by the owner 
 even of a large flock. He would seek it out and rejoice 
 
 * See Isa. Ixvi, 24. I wisli to state no opinion here on tie awful su"bject 
 of future punishments. But whether other parts of Scripture do or do 
 not speak of never-ending torments for human beings, I am convinced 
 that the present passage does not. I am ready to give the grounds for 
 my conclusion, but this is not the place for stating them. 
 
The Evidence. 93 
 
 over it when found more than over all the rest. Even 
 when trespasses had undoubtedly been committed, great 
 caution and tenderness must be observed in dealing with 
 the culprit, who ought to have every opportunity given for 
 acknowledgment of his fault and for amendment of life. 
 Having now said much to correct the unworthy ideas of 
 his disciples as to precedence, and to abate their feelings 
 of rivalry, Christ concluded with assuring them that they 
 should have dignities conferred on them which they would 
 fully appreciate even on earth. Thus, whatsoever they 
 should bind on earth should be bound in heaven, and whatso- 
 ever they should loose on earth should be loosed in heaven. 
 They should have their rewards also. The time would 
 come in which whenever any two of them should agree on 
 earth as touching anything that they should ask, it should 
 be done for them. For wheresoever two or three should be 
 gathered together in Christ's name, there would he be in 
 the midst of them. 
 
 We see here, again, how Christ caught, as it were, at 
 every opportunity of correcting the ideas of his disciples 
 about his kingdom. We see also with what wisdom, 
 while he asserted his own condescension, he taught 
 forbearance and kindness, and consideration for the wel- 
 fare of others. We see also the plain-spokenness with 
 which he warned those who caused offences, of the punish- 
 ments that awaited them ; and the candour with which 
 he gave notice of the fiery trials that would be sent, 
 though not in anger, to those who were to be fitted for 
 his kingdom. We must note also how he claimed 
 to be acquainted with what was done in heaven — the 
 authority he assumed — and the importance he again 
 attached to his work. Lastly, we have to wonder at the 
 engagement he made — certainly as astonishing a one as 
 ever was entered into by any in the form of man — to be 
 
94 Judged hy His Words. 
 
 present in all tlie assemblies of disciples in his name ; and 
 the implied efficacy of his promised presence in their 
 midst. 
 
 Section LVI. — Parable of the Unmercifid Servant. 
 (Matt, xviii. 21-36.) 
 
 Peter, incapable at that time of apprehending a grand 
 principle, desired precise directions about the limits of for- 
 giveness on occasions of repeated injuries received from his 
 brother ; and Christ replied that there should be no limits 
 whatever. For every man here on earth was in respect of 
 Grod in the position, figuratively, of a servant who owed 
 his master ten thousand talents, or, in other words, a sum 
 (equivalent to about ten millions of English money) which 
 it would be impossible that any man should pay. But in 
 respect of one's brother, the greatest injury that could be 
 received would, in comparison with what a man owed God, 
 be adequately rej)resented by a hundred denarii (a petty 
 amount of tbree or four pounds sterling). God, on our duly 
 presented supplications, freely remits our incalculable 
 amount of debt. But men seize their brother debtors 
 by the throat ; and notwithstanding all entreaties, and for- 
 getting the forgiveness they have received from God, are 
 ready to ruin them and theirs if they cannot instantly pay 
 the unimportant amount due. But conduct like this will 
 expose the unmerciful to the severest judgments of God, 
 who will make us bear again the burden of our debt if we 
 from our hearts forgive not every one our brother his 
 trespasses. 
 
 In the striking parable which (as I read it) imparts the 
 teaching condensed above, we have a fresh instance of the 
 ready and marvellous powers of illustration possessed by 
 Christ. We see also in the concluding declaration the 
 
The Evidence. 95 
 
 knowledge that lie claimed of the mind of God, who had 
 determined that the unforgiving should not he forgiven. 
 
 Section LVII. — Christ Reproves John for an JJnjustifiahle 
 
 Interference. 
 
 (Mark ix. 38-41 ; Luke ix. 49, 50.) 
 
 Christ showed that a work such as that which he was 
 come to set on foot must not he stopped in any quarter 
 because all who honestly endeavoured to aid in its per- 
 formance did not receive divine teaching in the company 
 of his immediate followers, or worship exactly after their 
 way. A real service done by the man whom John had 
 rebuked, showed at least that he was no enemy ; and 
 his success would encourage him to persevere, and lead to 
 a desire for fuller communications of Christ's power and 
 truth. One who could effectively set about a miracle in 
 Christ's name, would not lightly speak evil of him. For 
 this reason he that was not against Christ was for him. 
 The man's intentions were good, and worthy of being 
 recognised; for even the smallest action performed for 
 Christ's sake — the giving of a cup of water in his name to 
 a disciple — should not lose its reward. 
 
 We see here the large spirit of toleration shown by 
 Christ, and inculcated by him on his followers. We see 
 his readiness to receive every service, however small, ren- 
 dered to his cause. We should note also the considerate- 
 ness with which he tempered his rebuke to John, by 
 declaring that any act of kindness performed to the 
 disciples as disciples would be taken as a service rendered 
 personally to himself. 
 
96 Judged hy His Words. 
 
 Section LVIII. — The Seventy Disciples sent forth with a 
 
 Charge. 
 
 (Luke X. 1-16.) 
 
 This cliarge to the seventy as recorded in Luke is not so 
 
 ample as that which was delivered to the twelve, according 
 
 to Matthew. It is needless here to repeat the observations 
 
 made in Sect. XXXIX. 
 
 We need only notice here the care which Christ took to 
 let all those whom he employed on his service know that 
 their position was a most important and honourable one. 
 Besides the twelve, he saw fit to despatch on an apostolic 
 journey the seventy, for the purpose of heralding his name 
 in every city and place whither he himself would come. 
 If the seventy could not pretend to the dignity of the 
 twelve, they were nevertheless assured that whoso heard 
 them heard Christ ; that he who despised them despised 
 Christ ; and that he who despised Christ despised him 
 that sent him. 
 
 Section LIX. — ChrisVs Answer to the Question of his 
 Brethren about going up to Jerusalem. 
 
 (John Tii. 1-10.) 
 
 The brethren of Christ were incapable at this time of 
 regarding things from the same point of view as he 
 did — they had not attained to the degree of faith 
 possessed by his apostles — they could not as yet share 
 his feelings.' Christ spoke plainly to them about their 
 yielding to the spirit of the world, but found it not 
 good to speak plainly of his purposes. It would have 
 done more harm than good to entrust them with a know- 
 ledge of his plans. Whatever course he might adopt, 
 a regard like that which they cherished for worldly re- 
 sources would never influence him. No taunts of theirs 
 
The Evidence. 97 
 
 should move liim to a vainglorious display of his powers. 
 "When his time was come, he would do what was right 
 without regarding either worldly inducements or hints 
 from his relations. 
 
 We see here Christ's wisdom and discretion. He did 
 not wish his coming to Jerusalem to be given out before- 
 hand by men without faith; who, however they might 
 admire his wonderful works, had at the time no apprecia- 
 tion of his real objects, and quite misapprehended his 
 character. We see also the perfect independence of ac- 
 tion which he claimed for himself, and the boldness with 
 which he spoke to his brethren of their state of mind. 
 
 Section LX. — Christ at the Feast of Tabernacles at 
 Jerusalem. 
 
 (John vii. 14-53.) 
 
 Christ, who saw that it would not be fitting to go up in 
 the uncongenial company of his relatives, dej)arted in due 
 time from Galilee to attend the feast without the display 
 which they had counselled. And when the proper occasion 
 was come, he taught in the temple. The Jews expressed 
 then' surprise at the knowledge of Scripture, and power of 
 applying it, which Avere so manifest in his words. They 
 were certain he had not been brought up in any of the 
 schools of the rabbis, yet he knew as much of their 
 sacred books as the best of the scribes, and taught with 
 infinitely greater authority. Christ intimated that his 
 teaching derived its force from something more than what 
 human nature could acquire by application to study, or 
 than any master in Israel could communicate. The teach- 
 ing he gave was not his own, as that of a mere man, but 
 was the teaching of God, who had sent him. And if any 
 one was determined resolutely to do God's will, he should 
 
 H 
 
98 Judged by His Words. 
 
 understand whether this teaching were of God or not. 
 If they had been influenced by an honest resolve to serve 
 God, they would have kej)t the law delivered by Moses, 
 and not have sought to violate it by going about to kill 
 an innocent person. Then, in reference to the miracle 
 on the Sabbath day, which had made them wonder, Christ 
 called their attention to the fact that the law itself could 
 not be observed without the doing of some kind of work 
 on the Sabbath day. For instance, they very rightly 
 performed the rite of circumcision on the correct day, the 
 eighth after birth, whether it fell on the Sabbath or not. 
 And should they be angry with him because he had — 
 not indeed wounded, but — healed on the Sabbath day? 
 They ought to look more deeply into things before passing- 
 judgment on a man for a good action. In answer to 
 certain objections to him, made by some of the men of 
 Jerusalem, Christ said that, though they had heard a little 
 of his early days, and knew the place where he had 
 been brought up, they were not to think of him as one 
 who had left his original condition in life with personal, 
 selfish, or ambitious objects. However well they might 
 know him according to the flesh, their conduct proved 
 that they had no knowledge of that True One who had 
 sent him. He ]3roceeded to declare that, notwithstanding 
 the efiibrts of the Pharisees and chief priests to remove 
 him out of their way, he would yet remain some little 
 time longer among them. He would not leave the world 
 till he saw fit, and then he would return to Him who had 
 sent him, and be entirely out of their reach. Afterwards, 
 at the last day of the feast, and with reference, as many 
 think, to the water of the Pool of Siloam, which it was the 
 custom for the priests in the temple to pour out at certain 
 times during this feast, thereby suggesting certain spiritual 
 considerations to the people,* Christ stood and cried, ' If 
 
 * Isa. xii. 3. 'Witlijoy sliall ye draw water out of the wells of 
 salvation.' 
 
The Evidence. 99 
 
 any man thirst, let him come unto me and drink ; ' * and 
 he promised that what the Scriptures dechired of the 
 running water from the temple should be fulfilled in the 
 case of those who believed in him. They should receive 
 an overflowing supply of the Holy Spirit, whose life-giving 
 influences might extend through then- means to those 
 around them. 
 
 We see from part of this section how readily Christ could 
 repulse the assaults of the Jews by arguments derived from 
 their own practices ; his stores of wisdom and knowledge 
 were instantly available in every emergency. And in the 
 latter part of the passage, we must notice how his words 
 convey the assertion of superhuman dignity and power, 
 inherent in himself; so much so that the efficacy of that 
 which streamed from him to vivify his own people should 
 not be confined to them, but should flow through them for 
 the refreshment of others also. Some officers sent to take 
 him, found their power altogether neutralised by his 
 words, and were forced to confess to the chief priests and 
 Pharisees, ' Never man spake like this man.' 
 
 Section LXI.— ^ Woman tahen in Adnltery hrougid 
 
 hefore Christ. 
 
 (John viii. 1-11.) 
 
 A trap was now laid for Christ by the poor woman's 
 accusers, who, in demanding of him, 'What sayestthou?' 
 said in efi'ect, ' Thou hast declared as one having authority 
 
 * Most commentators think that Christ said this at a moment wlien 
 the water was being poured out. On the contrary, others consider that 
 as the water was poured out on seven days of the feast, but not on the 
 last day, Chn.st took occasion then to refer to himself as the never -faUing 
 supply The water which the priests had poured out had now ceased to 
 flow, but any who were athirst might always come to him to drink. 
 Vide Alfor<l, m loco, and Smith's Diet., 'Feast of Tabernacles. ' 
 
 H 2 
 
100 Judged by His Words. 
 
 that a look of desire with imj)ure intent is, in the sight 
 of God, the same thing as the commission of the act for 
 which the law that you pretend to fulfil assigns the pu- 
 nishment of death. But here is a woman taken in the very 
 act of sin. Now, what sayest thou that we are to do with 
 her ? ' How likely it seemed to them that Christ would 
 be flattered by their asking for his judgment and be 
 tempted to pronounce a decision which, whether for 
 acquittal or condemnation, they knew must fatally 
 damage his position ! For if he declined to take any 
 notice of the case, they would have cried him down as a 
 poor creature after all, who was afraid of acting up to his 
 professions ; or as one who encouraged sin by refusing to 
 condemn it in the person of the woman. And if he had 
 given sentence, they would have denounced him to the 
 Romans as assuming kingly power, or to the Sanhedrim 
 as interfering with the constituted authorities. Christ 
 treated them as they deserved — with contemptuous inat- 
 tention. He stooped down and wrote on the ground, as 
 though he heard them not. But failing thus to stay their 
 clamour, he calmly raised himself for an instant, and gave 
 them an answer which they must have remembered for the 
 rest of their lives : ' He that is guiltless of impurity among 
 you, in thought, design, or act, let him first cast a stone 
 at her ! ' He then resumed his attitude of preoccupation, 
 whilst every one of the accusers, convicted by conscience, 
 quietly departed, and left him with the woman. Find- 
 ing that they had all gone out, he again raised himself 
 and said to the poor sinner, ' Where are those thine ac- 
 cusers ? Hath no one condemned thee ? ' She answered, ' No 
 one. Lord.' Ajid he said, * Neither do I condemn thee. 
 For even if I had been sent here to fill the ofiice of judge, 
 which I was not, there is no one to bear witness against 
 thee. Thou canst go, therefore ; but remember this terrible 
 danger only just escaped, and sin no more.' 
 
The Evidence. 101 
 
 Here we have a most striking* instance of tlie wisdom of 
 Christ. His discretion and skill were tried to the utmost, 
 and not found wanting-. A number of hypocritical, petu- 
 lant accusers were turned into self-convicted, abashed cul- 
 prits. We see also how Christ protested against sin. He 
 caused it to bring shame on those who, for purposes of 
 their own and not from a regard to God's law, indicted 
 the erring woman. With regard to her, there was nothing 
 that his position authorised him to do in the way of 
 punishment, and he could not keep her in his comx^any. 
 He dismissed her, therefore, but not without a solemn 
 warning which she was never likely to forget. 
 
 Section LXII. — Continuation of Discourse; and 
 Disputations at Jerusalem. 
 
 (John viii. 12-59.) 
 
 Christ, who, in the course of his teaching, used so often 
 to gather illustrations from what was at the moment 
 before the eyes or in the minds of those around him, had 
 already at this feast of Tabernacles contrasted the abun- 
 dant flow of spiritual blessings upon, and through, believ- 
 ers in him, with the narrow stream poured for a few times 
 in the year through a golden vessel in the temple. He 
 now pointed to the golden chandeliers which had been 
 lighted up during the joyous festival. They had given 
 light at certain seasons to people whose numbers were 
 necessarily limited by the dimensions of the temple. ' But 
 I,' said Christ, ' am the light of the world — my brightness 
 is not confined to this narrow spot — it does not shine on a 
 few grand occasions only. Wheresoever and whensoever 
 a man will follow me, he shall not walk in darkness, but 
 have the light of life.' After an objection on the part of 
 the Pharisees, that he was only bearing record of himself, 
 and that his unsupported assertions went for nothing. 
 
102 Judged hy His Words. 
 
 anybody could say such, things, and that what he de- 
 clared was not true, Christ said that his own record of 
 himself was true. There were certain things which made 
 him a valid witness even for himself. Conscious as he 
 was of a heavenly origin, and performing as he did works 
 which they all had heard of, and might, had they chosen, 
 have seen, his testimony was unlike that of other men. 
 Its value would be evident to all who investigated it. 
 And his Father bore witness of him also ; so that they had 
 the testimony of two, which was what their law required. 
 It was their own fault if they could not recognise his 
 Father's testimony. The Pharisees then said contemptu- 
 ously to him, ' Where is thy Father ? ' Christ replied, 
 ' You need not have asked ; for if you had duly studied 
 my words and examined my works, you would have known 
 me and my Father also.' He added soon afterwards that 
 he was not going to stay with them always ; and the time 
 would come when they should seek their Messiah and find 
 none but false Christs, who were not able to deliver, and 
 so they should die in their guilt. For if they continued 
 opposed to the things of heaven from whence he came, if 
 they would not receive him as their Messiah, they should 
 perish in their sins. They said then, ' Who art thou ? 
 What sort of Messiah wouldst thou make ? ' Christ re- 
 ferred them again to the tenour of his teaching from its 
 commencement, and declared that he S23oke the words of 
 Him who had sent him. But the Jews would not under- 
 stand that he sjjoke to them of the Father. Christ then 
 told them that when they should have lifted up the Son of 
 man, such circumstances of wonder should attend and 
 follow the consummation of their malice that many should 
 be convinced of the truth concerning him ; and there should 
 be more abundant evidence than any existing while he was 
 yet with them, so that all might know who did not prefer 
 to remain in ignorance. Many of his hearers in some 
 
The Evidence. 103 
 
 certain sense believed when he again declared that he had 
 always the support of the Father and did the things that 
 pleased Him. Christ told them that by continuing in 
 his word and by knowledge of the truth they should be- 
 come free. But these new adherents, though virtually 
 under the dominion of the Romans, and men, as we should 
 judge by the context, in a state of subjection to sin, would 
 not admit that they had ever been in bondage at all. 
 They pretended to be children of the great Abraham, 
 descendants of the son of Isaac to whom nations were to 
 bow down. But Christ showed how all that did not pre- 
 vent their being the servants of sin. They had not his word 
 sufficiently within them, they had not thoroughly broken 
 their connection with the wicked Jews, who went about to 
 kill him. They, who claimed to be Israelites of such pure 
 descent, and to have not only Abraham but God for their 
 father, proved by their not comprehending the language 
 of the Son, that they bore no relationship to Him ; but 
 were rather children of the devil, whose murderous deeds 
 they imitated, and whose love of falsehood they inherited. 
 Christ then feared not to say, ' Which of you convinceth 
 me of sin ? Can you point to one act of mine inconsistent 
 with perfect holiness and rectitude, or prove one word of 
 mine to be untrue ? If you cannot, then why will you not 
 believe me? Show that you are God's children by hearing 
 God's words.' The Jews, unable to answer this, resorted 
 then to abuse, calling Christ a Samaritan, and a person 
 possessed. Christ replied that a life spent in uniformly 
 honouring his Father proved that he was not under the 
 power of any demon; and he went on to declare that 
 whosoever would keep his saying should never see death. 
 The Jews very justly took this as equivalent to a claim of 
 superioritj'-, even over their great fiither Abraham and the 
 holy prophets. Christ in no way denied this, but said he 
 was only taking the honour that God had given him. 
 
104 Judged by His Words. 
 
 ' And as to your father Abraham,' he added, ' of whose 
 dignity and honour you are making yourselves the cham- 
 pions, he rejoiced to see my day. He saw it, and was 
 glad.' The Jews retorted, ' Who art thou, who hast not 
 yet attained the age usually allotted to men — thou, born 
 in these modern days — to talk thus ? How canst thou have 
 seen our ancient father Abraham ? ' Then came the cli- 
 max in the memorable words of Christ, which were plainly 
 thought by the Jew^s blasphemous for a mere creature to 
 utter, ' Yerily, verily, I say unto you, before Abraham was 
 I AM.' * 
 
 Before noticing the most important statements made by 
 Christ during this discussion, we may observe the great 
 independence and courage on his part which are apparent 
 throughout. Indeed, one can hardly avoid feeling that 
 the latter portion of the controversy was not conducted in 
 the way we should have expected. Some disappointment 
 comes over one at Christ's manner with those Jews who 
 were disposed to believe in him, or rather, who are stated 
 (with some qualification it must be presumed) to have 
 believed on him after his words in verses 28, 29. But his 
 way with them, instead of attractive, a]3pears to us rough 
 and his speech repulsive. Thus parts of this chapter are 
 positively unpleasing to our natural feelings. But dis- 
 appointment is more than balanced by the reflection that 
 these very things contribute proofs of the veracity of the 
 historian, and of the independence and the distinct qualities 
 marked with so copious a variety, that were combined in the 
 wonderful character of Christ. In this narration evidently 
 nothing is made up to please. Perhaps the main facts were 
 so vividly before the Evangelist's own remembrance, that 
 whilst writing he heeded not the ignorance of his readers as 
 to some minor points, a record of which might have helped 
 
Tlie Evidence. 105 
 
 our general comprehension. Be this as it may, wo see 
 clearly enough that Christ would not accept from those who 
 offered him adherence, anything short of the most uncom- 
 promising submission; and that his lowliness and meek- 
 ness were not of a nature that prevented his sj)eaking in 
 terms of the most awful severity. And as to his claims, 
 there can be no doubt whatever, that in this chapter Christ 
 is represented as putting them forward in the most obvious 
 way possible. He makes one assertion after another, till he 
 finishes by identifying himself with that Almighty Being 
 who in Horeb declared to Moses His mysterious name, 
 
 'I AM.' 
 
 Section LXIII. — The Return of the Seventy with Joy. 
 (Luke X. 17-24.) 
 
 The jubilant account given by the seventy of their 
 successes seems to have struck a sympathetic chord of ex- 
 ultation in Christ, who caught up the strain of joy which 
 they had sounded. In this bright moment he cried, ' I 
 beheld Satan as lightning fall from heaven ! The power of 
 evil, rampant in high places, exalted so as to domineer over 
 this abject world, has had a deadly blow. You shall not 
 be hurt by that power. I have fought against it, and 
 have the mastery over it. Its fall is as certain as your 
 success. You, personally commissioned by me on earth, 
 shall possess miraculous immunities from harm. But of 
 these gifts be not proud, bestowed as they are more for 
 the general benefit of the world than of yourselves. 
 Rather rejoice, because your names are written in heaven.' 
 Christ then, himself rejoicing in spirit, acknowledged the 
 justice and goodness of his Father. To those who were 
 puffed up with an idea of their own superior knowledge 
 and wisdom, the revelations were not vouchsafed which 
 were imparted to persons whom they would arrogantly look 
 
106 Judyed by His Words. 
 
 down -upon as babes. As on a former occasion (Sect. 
 XXVI.), Christ added that all things were delivered to 
 him by the Father — that no one but the Father knew 
 the Son— that no one knew the Father but the Son, and 
 he to whom the Son thought fit to reveal Him. And 
 blessed with this revelation were his disciples ; for they 
 saw and heard things which ma.ny prophets and kings had 
 desired to hear and see without having been so privileged. 
 
 Here we should observe how Christ claims ability to give 
 power over hurtful things. He says not ' God gives it you,' 
 but, ' I give you this power.' He also, whilst claiming 
 for himself a nature inscrutable, declares that he is able 
 to impart the knowledge of the Father to whomsoever he 
 would. Then he tells the disciples that to see his works 
 and hear his words was a greater privilege than any that 
 had been enjoyed, even by kings and prophets, before his 
 time. 
 
 Section LXIV. — Ansioer to the Tempting Lmvyer; and the 
 Parahle of the Good Samaritan. 
 
 (Luke X. 25-37.) 
 
 Christ himself born as a Jew, and his questioner also, 
 were both at this time under the law ; and the latter was 
 a professed teacher of it. It is important to bear this in 
 mind, because it makes the reference given to the law in 
 answer to the first question doubly appropriate : ' Why 
 should you — a teacher of those statutes and judgments 
 which if a man do he shall live in them * — why should you 
 come to a person unaccredited by any of your great law- 
 yers to seek directions for the way of life? What is 
 written in this matter? Tell me.' The man was thus 
 forced by Christ to answer his own question, and he 
 
 ' Lev. xviii. 5. 
 
The Evidence. 107 
 
 probably felt at the moment that it would be somewhat 
 ridiculous if the thing- were suffered to end there. So in 
 order to make it apj)ear that he had not received a con- 
 clusive replj, he went on to propound the celebrated 
 question ' Who is my neighbour ? ' But this also Christ 
 compelled him, by the parable of the man who fell among 
 thieves, to answer for himself. The lawyer could not 
 but admit that the poor, wounded, deserted man, and he 
 who had shown mercy on him, really stood in the relation- 
 ship of neighbours to each other ; and that, accordingly, 
 every person within our reach or view whom we have the 
 power of benefiting, is, in the eye of God, the neighbour 
 whom we are to love ; in other words, that we are bound 
 to act as neighbours to every such person. 
 
 We again see the marvellous wisdom and readiness of 
 Christ in his way of foiling the temptings of the pro- 
 fessedly wise and prudent. Thoroughly instructed unto the 
 kingdom of heaven, stored to complete fulness with things 
 both new and old, must the mind have been which, with- 
 out a moment's delay, could reply to a sudden and en- 
 snaring question, by an illustration so affecting and 
 perfect as the story of the ' good Samaritan.' 
 
 Section LXV.— T/^e Commendation of Mary. 
 ' (Luke X. 38-42.) 
 
 Christ declined to recommend Mary to leave him and 
 return to her sister who was busying herself in hospitable 
 preparations for her master's comfort and honour. He 
 rather reproved the anxiovis Martha ; not for her care for 
 himself, but for the way in which she was showing it. It 
 Avas a mistake to trouble herself about providing many 
 things ; a simple provision would suffice for his need. 
 The meat which Christ had to uive was at least as im- 
 
108 Jtuhjed by His Words. 
 
 portant as an earthly meal. Mary had chosen the heavenly 
 food ; it was a goodly portion, and it should not be taken 
 away from her. 
 
 Might we not naturally have supposed here that 
 Christ would have taken the op^jortunity of indulging 
 his human feelings, and that he would have told Martha 
 that he at least appreciated her kind trouble '? But the 
 supreme importance that he attached to his own office 
 made him put aside the delicacy that might have interfered 
 with the carrying out of his work in any one soul. Mary 
 was listening to his words ; and rather than allow her to be 
 deprived of this precious benefit, Christ let the good 
 Martha; who was lovingly busying herself for him, feel 
 somewhat hurt. He made these two affectionate women 
 see that he had bread to give them that would endure to 
 eternal life. 
 
 Section LXYI. — A Second Delivery of the Lord's Prayer. 
 (Luke xi. 1-13.) 
 
 Christ having again enjoined on his disciples the use of 
 that summary which helps us to lay before God all the 
 wants that a Clu'istian man can feel, proceeded to illus- 
 trate the importunity of spirit which should characterise 
 all heartfelt prayer. He encouraged us to act like the 
 man who would take no refusal ; but went on knocking till 
 his importunate persistence could be endured no longer, 
 and his friend was forced to leave his bed, disturb his 
 children, unfasten the door, and give all that had been 
 asked. Christ then repeated some precepts he had 
 delivered on the Mount, adding a promise of the Holy 
 Spirit to those who should earnestly ask that good gift of 
 their heavenly Father. 
 
 We see here again the willingness of Christ to help his 
 
The Evidence. 109 
 
 disciples, tlie authority with which he taught, the un- 
 failing readiness of illustration which he possessed, and 
 the knowledge which he claimed of the mind of God. 
 
 Section LXVII. — Denunciations of the Pharisees and 
 
 Lawyers. 
 
 (Luke xi. 37-54.) 
 
 A certain Pharisee, whether from motives of respect or 
 curiosity, or a desire to gain credit of those who thought 
 highly of the great prophet, besought Christ to dine with 
 him. When the guests had sat down to meat, it was 
 remarked that Christ had neglected — not what we should 
 call cleanliness, but — the traditions of the elders, for which 
 he showed his contemjDt by not ceremoniously washing 
 before dinner. Intolerant of all hypocrisy, Christ upon 
 this suffered no feelings of politeness towards his enter- 
 tainer to prevent a denunciation in exceedingly strong 
 language of the hollow ceremoniousness of the Pharisees. 
 Excessively punctilious they were in observing the rules 
 laid down for outside cleansings by pretenders to sanctity, 
 while their hearts were foul with rapine and wickedness. 
 Fools that they were, not to consider that He who made 
 that which was without made that which was within also ! 
 Their state was enough to soil whatever they touched. A 
 far better way than any they adopted of making all their 
 meat pure to them would be to give a portion of whatever 
 served for their use to the needy. But instead of this 
 truly acceptable way, they gave tithe of such trifling 
 things as mint and rue and small herbs. No harm indeed 
 there was in fulfilling thus the letter of the law, but it 
 was most inconsistent at the same time to run counter to 
 its spirit, and pass over judgment and the love of God. 
 Christ then proceeded further to expose the ostentation 
 and cunning of the Pharisees ; and then one of the lawyers 
 
110 Judged by His Words. 
 
 was so venturesome as to interfere, and so brought down 
 a storm of righteous invective on his order also. And 
 Christ stayed not his denunciations till he had charged 
 that generation with the guilt of the blood of all the 
 prophets shed from the foundation of the world to that time. 
 
 Here we see again a fixity of purpose not to be diverted 
 by the conventionalities of society; we see the courage 
 and marvellous force of character displayed by Christ. 
 And we must remember that when he discharged a flood 
 of pitiless vituperation against the Pharisees and lawyers 
 he knew well what he had to expect in return. He 
 knew there were wretched hypocrites who would lie in 
 wait to entangle him, and take the first opportunity of 
 urging the commonalty to demand his life. 
 
 Section LXVIII. — Some Cautions and Encouragements 
 addressed to the Disciples. 
 
 (Luke xii. 1-12.) 
 
 Christ having hotly rebuked the Pharisees and lawyers, 
 seems to have quitted the place in which a party of them 
 had been assembled, and to have gone out to the men of 
 lower rank and humbler minds who had gathered together 
 in crowds near the house to wait his approach and listen to 
 his burning eloquence. And he did not meet them in 
 silence. He began by cautioning his disciples earnestly 
 against the hypocrisy of the Pharisees', which if not kept 
 rigidly excluded from their hearts would work within them 
 as yeast in a lump of dough. Subtle, indeed, was the guise 
 under which these hypocrites concealed the true nature of 
 their deeds, but the time would come when all should be 
 revealed ; and what they had insidiously said m private 
 should be proclaimed to all the world. But the friends 
 he was addressing need fear nothing from the machinations 
 
The Evidence. Ill 
 
 of their foes. His faithful followers had a protector armed 
 with power over this world and the next ; and their real 
 interests should be cared for, whatever might happen to 
 them here. Those who courageously confessed the Son of 
 man in the face of the world should bo confessed by him 
 before the angels of God ; but those who denied him 
 before men should be denied before the angels of God. 
 His friends needed not to be anxious. They were on the 
 side of goodness and truth. The Spirit, fought against 
 by their persecutors, would take the part of Christian 
 confessors, and teach them how to act and what to speak 
 in every emergency ; and those who blasphemed that 
 Spirit could not, in their state of hostility to all that was 
 good and holy, be in a condition to receive forgiveness. 
 
 Here we see how Christ took upon himself to make the 
 most astonishing promises to his followers, and to assure 
 them that all who confessed him would have sufficient 
 protection in this world ; and glory, to come from himself, 
 hereafter. 
 
 Section LXIX. — A Disclaimer on the part of Christ of 
 
 Temporal Authority and Rank, and a Caution against 
 
 Govetousness and Indifference to the Concerns of the World 
 
 to come. 
 
 (Luke xii. 13-59.) 
 
 Christ was now interrupted by some one in the crowd, 
 who appreciated the spirit of equity pervading his words, 
 and thought he saw an opportunity of getting a private 
 business settled. The man considered that his brother, 
 who had come into a good property, ought to give up part 
 to him. Seeing the influence that Christ possessed over 
 those who were standing near, he desired him to order 
 what was right between the members of his family. But 
 
112 Judged hy His Words. 
 
 Christ would not be tempted to spoil liis own work and 
 damage liis position by interfering witli tbe judges ap- 
 pointed to administer tbe law. He had come for a far 
 higher object than the regulation of any one's private 
 affairs. Therefore he answered, 'Man, who made me a 
 judge or a divider over you ? ' He then took occasion to 
 caution the people around him against every kind and 
 degree of covetousness ; for a man's life, he said — the 
 true interests of the being who had immortality before 
 him — depended not on the abundance of the things that 
 he might possess here. A provident, far-seeing, well-to- 
 do man might, it was true, after years of acquisition and 
 success, settle down in affluence with a long course of 
 enjoyment in view. But God might at the moment of his 
 self-gratulation say to him, ' Thoughtless one ! this night 
 your life shall be required of you ! and then what good 
 will all the things you have spent so much forethought in 
 accumulating do to you ? They will all pass into other 
 hands, and you may vainly wish that you had thought of 
 laying up for yourself a good foundation against the time 
 to come, and of providing a treasure in heaven that cannot 
 fail.' This striking illustration was followed up by wai-nings 
 repeated from the Sermon on the Mount. Christ forbade 
 his disciples to be anxiously solicitous about things re- 
 quired for the body. Their heavenly Father was offering 
 them a place in His kingdom. Let them take care to 
 make that safe, and He would provide all that was really 
 good for them. Their solicitude should be to be found in 
 readiness when the Son of man should come, for that 
 moment might be as sudden to them as the summons to 
 the rich man was to him. Let them see that they were 
 prepared for the return of their Lord at any time. Christ 
 then proceeded to declare the certainty of recompenses, 
 severally, of gracious reward and of dreadful severity. 
 Authority and honours should be allotted to the faithful 
 
Tlie Evidence. 118 
 
 servant ; deprivation and punishment to the thoughtless, 
 wanton, and tyrannical. But in each case the award 
 should be just. Of those to whom much had been given 
 should much be required. Peter and the disciples with 
 him had the knowledge of their Lord's will, and they, if 
 they did it not, should receive many stripes ; but the 
 multitudes who had not the apostles' advantages, and did 
 things for which they deserved stripes, should be beaten 
 with few. 
 
 Christ's thoughts were then, not unnaturally, led to his 
 own case. How much even he had yet to do and suffer 
 before he could give account to Him who sent him, and 
 say, ' I have finished the work Thou gavest me to do ! ' 
 What was the state of things that he had to continue 
 working on? Formalism, inanity, deceit, were offering 
 their deathly resistance. Religion had become a cold 
 stagnation. A celestial .flame must be drawn down which 
 should be as the fire of the LORD that, at Elijah's cry, 
 fell and consumed the sacrifice and the wood and the 
 stones of the altar, and licked up the water that was in the 
 trench. And 'Fain would I,' exclaimed Christ, *this 
 flame of God were already kindled ! ' But the time had 
 not quite come. The great final agony was yet to be 
 entered upon ; unutterable horrors were still to be passed 
 before the great object could be accomplished. He had yet 
 to be baptised in blood, and how straitened was he till he 
 could say, ' It is finished ! ' And his disciples, too, must 
 expect their share of painful, wearying strife ; for his king- 
 dom could not be established in the world without it. Divi- 
 sions in communities and families must necessarily take 
 place ; and great searchings of heart there should be wher- 
 ever a hearing should be secured by the heralds of the 
 gospel. Christ then reproved his countrymen for not dis- 
 cerning the times, for God had given them sufficient indi- 
 cations. As individuals and as a nation, they were very 
 
 I 
 
114 Judged by His Words. 
 
 shortly going before the Judge ; but though there was a 
 heavy account against them, they might yet secure them- 
 selves, their creditor might yet be pacified. But if they 
 abused His forbearance and slighted His kind offers, to 
 prison they must go ; and there remain till they had paid 
 the very last mite. 
 
 The multitude had not waited in vain for an opportunity 
 of listening to one whose words came forth in a flow of 
 divine eloquence ; but if they expected flattering speech, 
 they were greatly disappointed. We must notice in this 
 passage not only the recurrence of a claim of high authority 
 over all heavenly things, and of the power of dispensing 
 rewards and punishments hereafter, but the sensitiveness 
 of Christ's human character, the eager natural longing of 
 a man for the arrival of the time when his work should be 
 found complete. 
 
 Section LXX. — UemarJcs on the Calamities that had he- 
 fallen certain Persons ; followed hy the Parable of the 
 
 Barren Fig-tree. 
 
 (Luke xiii. 1-9.) 
 
 Christ's questioners here appear to have supposed that 
 men affected by peculiar or remarkable calamities must be 
 sinners above all their neighbours. He not only corrected 
 this notion, but warned them that unless they should 
 repent they would perish as miserably as those Galileans 
 whose blood Pilate had mingled with their sacrifices, or 
 those eighteen upon whom the tower in Siloam had fallen. 
 Judgment was before them — indeed, it was not far off. 
 The sword of Pilate's countrymen was only waiting the 
 word to spring from the sheath, and cause blood to flow in 
 torrents. All the towers of Jerusalem were ready to fall, 
 and in their ruins to bury its wicked inhabitants. But 
 
The Evidence. 115 
 
 there was yet time to obtain a reprieve. At present they 
 were fruitless, like a barren fig-tree. But the intercessor 
 was still at hand. They had yet a space wherein to show 
 whether they would profit by his care and their Lord's 
 forbearance. If not, their case was hopeless ; their place 
 and their nation must be taken away. 
 
 We see here Christ's superiority to the prejudices of his 
 countrymen. Those who gave occasion to his remarks 
 very likely thought themselves tolerably good people, and 
 on that account safe from the judgments that had befallen 
 some of their neighbours. * But conclude not,' said Christ, 
 ' that they were worse than you. Look to yourselves ! 
 "What happened to those miserable persons is but a small 
 thing compared with the terrible fate that shall come 
 upon you if you continue impenitent, and profit not by my 
 instruction and work.' We see here again the boldness 
 and candour of Christ, and how consistently and com- 
 pletely he avoided every temptation to secure popularity 
 for himself by flattering the people. We see also his 
 foreknowledge of the judgments before them. 
 
 Section LXXI. — Cure of the Poor Woman on the Sahhath, 
 and Parables of the Mustard Seed and the Leaven. 
 
 (Luke xiii. 10-22. 
 
 Christ called the poor woman to him in the synagogue ; 
 and, without any recorded application from herself or any 
 one else, said, ' Woman, thou art loosed from thine in- 
 firmity ! ' The laying on of his hands and the cure which 
 followed highly excited the ruler of the synagogue, who, in 
 directing a speech nominally to the people with pretended 
 zeal for Sabbath observance, really aimed a poisonous 
 shaft at the great healer of human infirmities. But Christ 
 
 I 2 
 
116 Judged hy His Words. 
 
 exposed tlie man's hypocrisy by stating what could not be 
 denied, that it was a general and harmless custom to loose 
 an ox or an ass from the stall on the Sabbath and lead it 
 to watering. Well, before them stood — not a beast, but — - 
 a woman; nay, even a daughter of Abraham. She had 
 been bound, not for a day or a night, but for eighteen 
 years. No labour had been required to lead her forth : a 
 word and a touch had loosed her. They might hinder his 
 acts as far as in them lay, but no malice or power of theirs 
 could prevent the gradual establishment of his kingdom. 
 Its beginnings were small, but it should increase till it 
 overcame all opposition. There should be as great a 
 difference between its commencing state and its future 
 progress as there was between a grain of mustard-seed and 
 that to which it might grow — a great tree, in the branches 
 of which the fowls of the air might lodge. Or, God's 
 kingdom in its rise might be compared to a little leaven, 
 which, though exceedingly minute in quantity, was capable 
 in time of leavening the whole mass of meal it was hid in. 
 
 We see here, not only the conscious power of Christ, but 
 his perfect independence of all restriction in working his 
 own will. We see his discrimination of what was required 
 — in this case, not the usual confession of faith in him- 
 self, but the unveiling of hypocrisy in an obstructer of his 
 kingdom. Here stood the poor woman, erect and praising 
 God ; there the cruel man trying to deal an underhand 
 blow against Christ who had saved her. We see also the 
 wisdom which silenced objections by so apt an illustration ; 
 and, afterwards, the full confidence possessed by Christ in 
 the future establishment of his kingdom. 
 
Tlie Evidence. 117 
 
 Section LXXIl. — EepZ?/ to a Question about the Number of 
 
 the Saved. 
 
 (Luke xiii. 23-30.) 
 
 It is not easy to ascertain precisely wliat tlie man meant 
 wlio said, ' Lord, are tliere few tliat be saved ? ' For it is 
 not at all likely tliat he spoke in just the same sense as 
 religious people of the present day. Men had very little 
 idea indeed of Christ's spiritual kingdom at that time, and 
 the word translated ' saved ' has reference in the gospels 
 oftener to temporal deliverance and bodily and mental 
 health than to anything else. Perhaps it will not be 
 wrong then to interpret Christ's answer thus : ' It is true 
 I am now going up to Jerusalem, and you are expecting to 
 see me assume my kingdom there. But the way by which 
 I must enter it is not one of triumph, neither is it an easy 
 way, but a strait, difficult, laborious one. I shall not 
 decline walking in it on thut account, neither must those 
 who would share my future honours with me. Equally 
 necessary for them as for myself is the strife that must be 
 maintained. After my labours and conflicts, painful to 
 the flesh, I shall sit down in honour and glory for ever ; 
 and many who have ignobly declined this strife shall then 
 seek to get in with me, but shall not find entrance. Whilst 
 presiding at the celestial feast to which all true children 
 of light shall be admitted, I shall refuse the rewards and 
 honours of my kingdom to those whose only claim will be 
 that they have eaten and drunk in my presence and found 
 pleasure sometimes in listening to my words. I shall re- 
 cognise there only those who have been willing to bear 
 my cross here. Your belonging to the favoured nation will 
 give you no title of admission if you are workers of ini- 
 quity. You must have the faith of your father Abraham, 
 the fear of your father Isaac, the persevering energy of 
 
118 Judged hy His Words. 
 
 Jacob, and the self-devotion of the holy prophets if you 
 would sit down with them in the kingdom of God. That 
 is now begun to be set before you Jews first, but there are 
 many among you who, not liking the way to it, will take 
 the wrong road, and so shall not find safety in it. And 
 the time shall come when it will be offered to the Gentiles. 
 Great multitudes of them will receive that which you 
 reject. Tor there are last who shall be first, and first who 
 shall be last.' 
 
 Here we have another instance of loffcy independence of 
 character in Christ's refusal to propitiate those who pro- 
 bably in great numbers about that time found pleasure in 
 sitting with him at table and in allowing their ears to be 
 charmed with the rich tones of his voice. And both 
 courage and self-denial must have been needful when he 
 told his poor countrymen that which it all but cost Paul 
 his life to say afterwards. We see also the certainty with 
 which he looked forward to future triumph and exaltation. 
 
 Section LXXIII. — Eeply to the Pharisees^ Warning about 
 
 Herod. 
 
 (Luke xiii. 31-35.) 
 
 The same day Christ received a warning from some of 
 the Pharisees to depart from that district, because Herod 
 had threatened to kill him. We can scarcely imagine that 
 they acted from disinterested kindness. It is more likely 
 they were agents of Herod, who was really too sagacious 
 to run the risk of killing a man popular with the crowds, 
 but imagined that a threat of death would suffice to free 
 his provinces of so inconvenient a personage. Christ, 
 penetrating his crafty plan, called him a fox ; and desired 
 that his determination not to be frightened out of his 
 work might be signified to the cruel prince. Herod's 
 
The Evidence. 119 
 
 tlireats sliould not move liim from wliere he was till lie had 
 performed all he had to do there. This might take two or 
 three days, and then he would leave Herod's jurisdiction 
 and go up to Jerusalem ; for there, as the great prophet, 
 was he to suffer, where his predecessors had perished be- 
 fore him. And then, from Christ's wounded spirit, came 
 the pathetic lament which any meddling with would spoil : 
 ' O Jerusalem, Jerusalem, which killest the prophets, and 
 stonest them that are sent unto thee ; how often would I 
 have gathered thy children together, as a hen doth gather 
 her brood luider her wings, and ye would not ! Behold, 
 your house is left unto you desolate : and verily I say 
 unto you. Ye shall not see me, until the time come when ye 
 shall say. Blessed is he that cometh in the name of the 
 Lord.' 
 
 We see here Christ's strength of mind in disregarding 
 the threats of a designing tyrant. We see also his know- 
 ledge of the end from the beginning, and his resolute de- 
 termination to go up to Jerusalem to meet his death. We 
 see also the assertion of a readiness to do what no mere 
 man could have undertaken. 
 
 Section LXXrV. — The 8ahhath-day Banquet at the House 
 of one of the Chief Pharisees, the Cure performed thereat, 
 and subsequent Discourse. 
 
 (Luke xiv. 1-24.) 
 
 Christ being invited with many distinguished guests to 
 an entertainment given by a rich Pharisee, saw, before the 
 commencement of the feast, a man in his presence who 
 had the dropsy. It was the Sabbath, and knowing that 
 he was watched, yet determined to heal the sufferer, Christ 
 took the precaution of putting it out of any one's power 
 to accuse him, by first asking the Pharisees and doctors. 
 
120 Judged hy His Words. 
 
 ' Is it lawful to heal on the Sabbath day ? ' Impotent 
 silence showed their lack of authority, and left him free to 
 execute his benevolent intentions. After dismissinof the 
 poor man, he put the lawyers to shame ; who were evidently 
 too ignorant, too narrow-minded, or too timid to admit 
 what was right. He used familiar illustrations similar to 
 those we have before noted, and they could not answer him 
 again to such things. Then, quitting that subject, he 
 showed those who exerted themselves to choose the best 
 places, how they did but expose themselves to mortification; 
 and he taught the great man, his host, that though by 
 asking the rich and noble he secured a feast in return 
 for himself, the only recompense of hospitality worth 
 having (and that because it would be a lasting one) was 
 to be gained in quite a different way, namely by enter- 
 taining the poor and the infirm and the blind. It was 
 true that they individually could give no return. But he 
 who thus cared for them should be blessed and recom- 
 pensed at the resurrection of the just. ' That will indeed 
 be a worthy reward,' observed one of the guests, ' an ac- 
 ceptable recompense we should all be glad to secure ! 
 Happy indeed is he who shall eat bread in the kingdom 
 of God ! ' ' Yes,' said Christ, ' and yet many such as those 
 I see about me shall refuse the invitation when given them 
 to that feast ! All sorts of excuses will be made by people 
 of your station and country ; whilst those whom you, the 
 favoured descendants of Abraham, look down upon as 
 poor and blind, fit only to dwell in lanes and hedges, shall 
 be brought in to fill the banqueting-room and enjoy the 
 supper first offered to you. Your folly will be obvious 
 enough then, for when you desire admission it will be too 
 late ; and the great Giver of the feast will declare that 
 those who despised His invitation shall not taste of His 
 supper.' 
 
The Evidence. 121 
 
 Here we have an instance of Christ's independence 
 when admitted to social intercourse with what we should, 
 in the language of our day, call ' the upper classes.' An 
 endeavour to conciliate them is what we might have 
 expected. But we see nothing of the sort. He at once 
 assumed authority. He acted on the occasion not so much 
 as a companion or an equal, but as the principal personage 
 there. And a not unfriendly remark by a fellow-guest 
 was not encouraged or enlarged upon in the sense intended 
 by the speaker, but was made the occasion of a most dis- 
 tasteful warning. A line of conduct such as Christ's on 
 this occasion might be very improper for one of his 
 humble disciples ; but it shows us the greatness of the 
 position he assumed among men, and the paramount im- 
 portance which he attached to the real object for which he 
 came — an object in comjjarisou of which the ease and 
 conviviality of his entertainer and fellow-guests went for 
 nothing. 
 
 Section LXXV. — Warning of the Ruggedness of the 
 Christian Course. 
 
 (Luke xiv. 25-35.) 
 
 Christ is on his way to Jerusalem. Multitudes are 
 now excited about his proceedings and speculating on their 
 issue ; and people are going after him as men would 
 follow a successful leader conducting his adherents on an 
 easy path to certain position and honour. But he cares 
 for no followers with ideas like those. Any one who will 
 keep close to him must be prepared to sacrifice domestic 
 joys and family endearments — to incur reproach and suf- 
 fering. Like men about to build, they must see if they 
 can bear the cost. Like a king entering on a warfare, 
 they must consider whether they have strength and reso- 
 lution enough for itv They must be prepared to forsake 
 
122 Judged hy His Words. 
 
 all tliey liave for him. If they join his followers without 
 being able to do this, they are fit for nothing but to be 
 cast out as salt without savour — as far as he is concerned — 
 good for nothing at all. 
 
 We see here how Christ, instead of thanking the multi- 
 tudes for their show of friendship, as his successors might 
 very properly do on similar occasions, spoke as plainly and 
 distastefully to them as he had to his distinguished fellow- 
 guests at the great Pharisee's house. The fact is, he 
 acted as one who could not really be beholden to any 
 human being for anything whatever. He conducted him- 
 self not as the humble Christian, but as the Christ of God. 
 
 Or, another view of the case may be that in this and in 
 the preceding section we see a renewal of the subtle temp- 
 tation that seems most frequently to have been thrown in 
 Christ's way : ' Fall down and worship me, and thy king- 
 dom shall be established. Offend not these respectable 
 Pharisees with unwelcome language — let thine acknow- 
 ledged eloquence charm rather than confound this in- 
 fluential assembly. Yield only in appearance to their 
 prejudices, and then it will be easy to use them in your 
 rise to power.' But the tempter, baffled in this effort, 
 returned to his persuasions by suggesting that it had 
 been right, after all, to leave those hypocritical Pharisees, 
 and purse-proud men. But now in his presence there were 
 the good simple folk, who had come in crowds on purpose 
 to meet their Messiah. Why should he not take them 
 under his command at once, and lead them in irresistible 
 numbers to the holy city ? A revolution might be accom- 
 plished and the kingdom established without trouble or 
 loss of time. But we know Christ's determination not 
 thus to do his work, and we have here a renewed instance 
 of his candour in showing the people the difficulties they 
 would find in their way to his kingdom. 
 
The Evidence. 123 
 
 Section LXXVl. — Parables of the Lost Sheep and the Lost 
 Piece of Money. 
 
 (Luke XV. 1-10.) 
 
 By these two simple parables, the publicans and sinners 
 who came to Christ with an honest desire to receive the 
 blessings he had to bestow, were encouraged; and they 
 as well as himself were defended from the murmurings 
 of the Pharisees. 
 
 In taking a consecutive instead of a desultory view of 
 the sayings of Christ, we cannot fail to be impressed with 
 the varied qualities that went to make up his character. 
 We had just seen how he spoke of difficulties in men's 
 way to life — of painful enmities to be expected, cost to be 
 borne, and warfare to be waged. Now there is nothing 
 but encouragement : and the most abandoned are told that 
 there may be safety and recovery for them if they choose, 
 and that the angels of God will feel unwonted joy at their 
 repentance. Again, also, we must note the unanswerable 
 wisdom with which Christ defended his own conduct 
 against the unworthy imputations of his enemies. 
 
 Section LXXVII. — Parable of the Prodigal Son, and the 
 Elder Brother ivho had been always with the Father. 
 
 (Luke XV. 11-32.) 
 
 The main object of the first division of this touching 
 and most effective parable cannot I think be missed. It 
 was a new and a more beautiful illustration than had yet 
 been given of the readiness of God to receive an awakened 
 and repenting sinner. For we are here taught that He 
 does this with the exuberance of joy that an affectionate 
 parent feels at the return of a long absent, eiTing, but 
 
124 Judged hy His Words. 
 
 still beloved son, whom he hardly expected ever to have 
 seen again. The latter ]3art — that referring to the elder 
 brother — was intended apparently to serve three distinct 
 objects. In my opinion, (1) it shows the Pharisees that if 
 they had continued to dwell with God in a friendship as 
 unbroken and true as that which subsisted between this 
 Father and his eldest son, they would even then have been 
 wrong in murmuring at a welcome given to a returning 
 sinner. (2) It shows that the best of men, and the most 
 steady of God's servants are liable to feelings of jealousy 
 and undue dissatisfaction when a welcome is given and 
 honours are accorded to men who have newly become fol- 
 lowers of Christ, after years of indifference or infidelity or 
 vice. And (3) it shows the superior position, in every 
 material respect, which is assured to men who have patiently 
 and steadily served God from first to last without ever 
 having left His house, or tasted the pleasures of sin. For, 
 to my mind, nothing can be stronger than the expression 
 ' Son, thou art ever with me, and all that I have is thine.' 
 Could Christ have represented God as saying this to an 
 adulterous, hypocritical, covetous, superstitious, finical, 
 oppressive Pharisee ? Such was not the elder son ; though 
 for the moment, coming in from a hard day's laboiu', he 
 was hurt at receiving no attention, and at not having been 
 even remembered so far as to be informed of the news, and 
 sent for to join the festivities. It was but natural at first 
 to feel envious, and to show coldness to a brother who had 
 disgraced the family. Far be it from me to say that we 
 have in the language and behaviour of the elder brother 
 all that was proper, disinterested, affectionate, kind, and 
 good. There was much quite the reverse, for Christ was 
 painting human nature to the life ; and a Christian cer- 
 tainly has the feelings of a man, though he does not 
 always exhibit them in so natural a way as the somewhat 
 surly, but much maligned elder son. I suppose, then, that 
 
The Evidence. 125 
 
 Clirist meant to show the people that thong-h God rejoiced 
 at the recovery of the lost sheep, its real value could not 
 be equal to that of the ninety and nine who had never left 
 His pastures. By this parable he says to the faithful, per- 
 severing-, unostentatious Christian of everyday life, ' Feel 
 not hurt at the superior notice just now lavished on your 
 erratic brother : for your own brother he is after all. It 
 was meet that on his return we should make merry and be 
 glad, for he was dead and is alive again ; he was lost and 
 is found. Now, as for you, I take you strictly at your 
 word : you have for a long course of years steadily served 
 me without excitement, without the stimulant of external 
 and present reward, or of seasons of enthusiastic exulta- 
 tion ; for you needed them not. But contrast your position 
 with that of this poor brother of yours. He has lost all 
 he had. He has laid up for himself no treasures in heaven 
 as yet ; but a harvest of bitter regrets for opportunities 
 missed, never to return ; and for mischief done, possibly 
 never to be repaired. But as he has been forgiven much, 
 so now he loves much. And many that are last shall be 
 first. So he may yet perhaps render me very great and 
 signal service. But that remains to be seen : he has yet 
 to begin. But you, my son ! you have always been under 
 my sight. You have never once forfeited my affectionate 
 approval. The portion that came to your lot, and which 
 you entrusted with no diminution to my keeping, is safe 
 with its increase for ever. Your poor brother, after these 
 holiday festivities, must toil for himself. Let us hope that 
 the events of this day will put him in good heart, and that 
 his labours, which I am sure will recommence with zeal, 
 will be abundantly rewarded. But to you, my firstborn, 
 falls the inheritance of my estate. All that I have is 
 yours.' 
 
 Here indeed we recognise the consummate master, who 
 
126 Judged by His Words. 
 
 in a few vigorous and beautiful touches can depict tlie 
 loving kindness of the heavenly Father to His sons. The 
 characters of two of them are delineated, and those of the 
 most opposite natures. If I have rightly interpreted the 
 parable, the finished beauties of which I must recommend 
 every one to search out for himself in Christ's own words, 
 we see wisdom of the highest kind in the vindication of 
 the ways of God towards different classes of men. How 
 wonderful were the mental resources of him, who as soon 
 as occasion arose, was ready with an illustration the most 
 appropriate that could be conceived, given in the form of 
 a composition which no effort of man's genius has sur- 
 passed ! 
 
 Section LXXYIII. — Parable of the Unjust Steward; fol- 
 lowed by learnings against Covetousness, and by the Parable 
 of the Rich Man and Lazarus. 
 
 (Luke xvi. 1-31.) 
 
 Christ proceeded with this wonderful series of parables. 
 Addressing at first his followers, he recommenced his 
 instructions by showing them how with real profit to 
 themselves they might use all worldly advantages ; and 
 he taught them in this respect to be different from the 
 Pharisees, who did nothing for others with their wealth, 
 and laid up nothing for themselves that would serve them 
 in good stead when the supreme moment should come. 
 The parable was, that a certain rich man, who, lilce most 
 worldly-minded people, admired success however obtained, 
 received information that his steward was dishonest or 
 careless, and accordingly gave him notice of discharge. 
 That person was at first much perplexed. How should he 
 find subsistence when obliged to leave a situation that 
 suited him so well ? He was unused to labour, and too 
 proud to beg. A thought struck him. He kept all his 
 
The Evidence. 127 
 
 employer's accounts of the sums due by various persons ; 
 so he called on these debtors, and told one who owed a 
 hundred measures of oil, that he would pass his statement 
 for half that quantity, and enter his name as only owing 
 fifty. Another who owed a hundred measures of wheat he 
 promised to pass for fourscore. Thus he made friends for 
 himself who could be counted on for receiving him into 
 their houses, because he had the power of betraying their 
 dishonesty. And the man's master, who admired a stroke 
 of dexterity more than he hated guilt, praised the clever- 
 ness of his late steward ; and thought, under the circum- 
 stances, he had not done badly in providing for himself 
 by his artfulness ; and he put up with his own trij&ing loss 
 rather than disturb his ease by prosecuting an old servant. 
 It sliould be noted that all the characters in this parable, 
 master, steward, debtors, are all unprincipled men of the 
 world. Not their notions of right and wrong, which were 
 defective in the extreme, but their determination and 
 activity in using every means of securing a future pro- 
 vision in comfort, are the things held out for our imitation. 
 When once the steward had made up his mind, he lost no 
 time and spared no sacrifices to accomplish his purpose. 
 And in this determined pursuit of the object which they set 
 before themselves, the men of this world are wiser in their 
 generation than the children of light, although the 
 respective prizes set before each often prove worthless to 
 the former, and are always of incomparable value to the 
 latter. The steward's friends, secured by the mammon of 
 unrighteousness, must drop off in time, and their houses 
 must be closed to him at length. But Christ's disciple, 
 by using money or other means aright, may make for 
 himself friends who, when all other things pass away, will 
 receive him into everlasting habitations. We are not to 
 consider money as one of the great blessings God gives to 
 His beloved. Yet if we show ourselves unfaithful by 
 
128 Judged hy His Words. 
 
 making an improper and selfish use of the gift of wealth, 
 a comparatively small one in God's eye, how can we ex- 
 pect to have this true riches committed to our trust ? No 
 one can serve two masters of diiferent characters and 
 interests ; and if we make ourselves the slaves of covetous- 
 ness and selfishness, we certainly cannot serve God. Christ 
 then told the Pharisees, who began to deride him for speak- 
 ing lightly of worldly wealth, that things by no means 
 greatly esteemed by God were too often held in high 
 estimation among men. And things they thought lightly 
 of were most serious in God's estimation. They were, for 
 instance, ready to connive at adultery, when it suited their 
 purpose ; or even to practise it, disregarding entirely the law 
 of God. Yet, although the kingdom of heaven had now been 
 proclaimed (andmany were pressing into it), the law was still 
 in force, and every part of it should be perfectly fulfilled. 
 
 Christ then continued his warnings to the indifferent 
 and the covetous by delivering the parable of the rich 
 man and Lazarus. In considering this, it should be 
 remembered that the Pharisees' conduct in many things 
 seemed regulated by the idea that a rich man of good 
 station and worldly repute was quite unassailable — safe for 
 this world and the next. The multitudes and the disciples 
 themselves imagined that worldly wealth Avas an indication 
 of the distinguishing regard of God. They had once been 
 astonished out of measure to hear that there were any 
 diflficulties in the way of rich men. "^Who,' they said — 
 * who, then, can be saved ? ' As for the poor, they were 
 looked on as an inferior order of beings, beneath the notice 
 of a respectable Pharisee ; and if they reached paradise at 
 all, they would occupy much the same relative position 
 there as here. Now Christ taught by the parable with 
 which we are so familiar that all this was utterly untruth- 
 ful. A rich and great man, a Hebrew of the Hebrews, 
 one whom all men thought well of because he did good to 
 
The Evidence. 129 
 
 himself, might fare very badly indeed hereafter ; whilst the 
 poor man who had passed unnoticed through the world 
 might have one of the highest seats assigned to him at the 
 heavenly feast. But even the torments of the rich man 
 in Hades do not quite drive out his inveterate notion that 
 Lazarus was altogether inferior to himself, for he sug- 
 gested his being ordered about for his convenience in the 
 service of his distinguished family. The concluding part 
 of the ]3arable teaches us how wrong those are in all ages 
 who think that if they could have advantages somewhat 
 in excess of those which the revelation of God for the time 
 being supplies — if something were, for instance, undeniably 
 I)laced before their bodily eyes — then they would believe. 
 But Christ says it is not so. In every dispensation there 
 is enough to show that it is of God, if a man will but use 
 what God provides. I may further remark that it is very 
 necessary in reading this remarkable parable to bear in 
 mind the fact that every illustration given by Christ seems 
 to convey some definite lesson or lessons, and that as soon as 
 it accomplishes his immediate objects, it is carried no fur- 
 ther. Indeed, it must not be pressed beyond those objects ; 
 and accessory points must not be turned into primary or 
 principal ones. In this case Christ was not teaching a 
 general system of theology ; he was not showing the effi- 
 cient means by which a man may attain bliss in heaven, 
 and secure the highest honours there. He was not 
 revealing minute particulars of the state beyond the 
 grave.* He leaves quite unnoticed the faith and patience 
 that must have been possessed by Lazarus. But a lesson is 
 taught to covetous Pharisees and rich men of all ages. 
 Christ tells them that here and in the next world 
 respectively the conditions of men may sometimes be quite 
 
 * For is it possible that a lost spirit can at any moment claim the 
 ear of whatever departed saint he chooses to single out, and enter into 
 argument with him ? 
 
 K 
 
130 Judged hy His Words. 
 
 reversed. Yet tliis possibility is no necessity, for Abraham 
 liim self was a very rich man ; and we read further on in the 
 New Testament of those who suffered the most grievous 
 plagues and calamities in this life, and repented not. 
 Further, we are reminded that if we honestly use the means 
 provided for us by God, we shall see clearly enough how to 
 walk in the path of safety. As for the rich man, it is 
 plain from the parabolic conversation between him and 
 Abraham, that he was without faith, that he had never 
 exercised repentance, that he had made himself no friends 
 with the mammon of unrighteousness, and that he had 
 been so satisfied with the pleasures of this world as to 
 give no thought to that which was to come. Christ 
 teaches us that the lot of well-to-do, careless men of that 
 sort will be a dreadful one. 
 
 In the parable of the Unjust Steward we have a fresh 
 instance of the masterly power at Christ's command of 
 putting forth a fitting illustration whenever the oppor- 
 tunity came. It is remarkable here how the highest 
 lessons are drawn from the characters and modes of pro- 
 cedure of some despicable men for the guidance of the 
 children of light. An unscrupulous steward with his 
 crafty eye to the future, some greedy dishonest traders, 
 and a careless, unprincipled master, are all described with 
 a knowledge of the world that one could hardly have ex- 
 pected in a man brought up by Joseph and Mary as a 
 carpenter in a very small town. And in the observations 
 with which the parable was followed up we see the same 
 man, who but a few months before had been in so humble 
 a position at Nazareth, not only teaching the multitude, 
 but taking upon himself authority to interpret the law to 
 the very persons who peculiarly prided themselves on their 
 knowledge of it from authorised and constant study. We 
 note again also the exercise of courage in rebuking the 
 
The Evidence. 131 
 
 dominant classes. Lastly, we have in this section a 
 further proof of the wonderful fertility of Christ's genius. 
 Always he could aptly frame and relate a story of sur- 
 passing interest, by means of which he condensed in a 
 few words that could not be forgotten, rebukes for the 
 unthinking mighty, consolation for the humble, and 
 warning and instruction for men of all times and degrees. 
 
 Section LXXIX. — Some Exhortations to the Disciples. 
 (Luke xvii. 1-11.) 
 
 With reference probably to the scandalous example set 
 by the Pharisees, scrupulous, and to all outward appear- 
 ance highly religious, yet exacting and licentious, Christ 
 went on to say to the disciples that in the very nature of 
 things here below, offences, that is, things which may 
 make a person stumble, must sometimes come. But this 
 was no excuse to those who occasioned them ; and no 
 punishment could be too great for the hypocrite who 
 caused a sincere though weak believer to fall. And 
 Christ added that there would be offences of different 
 kinds. The disciples, who might not err in the same way 
 as the Pharisees, were themselves in danger of causing 
 offence if they indulged an unforgiving spirit. Undue 
 anger in them, and malice and dissensions on account of 
 differences of opinion, would ere long prove to be amongst 
 the greatest difficulties the cause of genuine Christianity 
 would have to contend against. On receiving such ad- 
 monitions as these, the apostles, sufficiently humble at 
 that moment to discern their own difficulties and defi- 
 ciencies, prayed for an increase of faith. ' An increase ! ' 
 Christ rejoined. ' With the least living grain of genuine 
 faith within you, you might achieve whatever success you 
 would in my cause. But it must be faith in me, and not 
 in your own attainments. I employ you, but can do 
 
 k2 
 
132 Judged hy His Woi^ds. 
 
 without you ; and for love of me you must work without 
 looking for reward before your labour is over. The time 
 of refreshment, rest, and recompense, shall come for you ; 
 but not before I shall be established in my rightful posi- 
 tion as head over all things. Whatever you may think of 
 your labours and hardships now, you will then consider 
 them as light. Your failings will seem to outweigh your 
 services, and the profit you bring me will appear in your 
 own eyes as nothing. 
 
 Thus discoursing, Christ went on towards Jerusalem. 
 And let any one at this point pause and review the few 
 sections embracing the fourteenth, fifteenth, and six- 
 teenth chapters of Luke, concluding with this passage of 
 eleven verses in the seventeenth, and say if he can find 
 words of admiration sufficiently strong for the man from 
 whose mouth such a flow of sayings could be poured with 
 unhesitating readiness and with perfect adaptability to 
 every sudden requirement. In the present section we 
 may observe the foresight of Christ and his absolute claim 
 to the fruits of all his servants' labours. 
 
 Section LXXX.— Ee?>u^e of the Angry Zeal of the Disciples 
 James and John. 
 
 (Luke ix. 51-56.) 
 
 Christ said in effect to these intemperately zealous fol- 
 owers, '• It is true that, now on my way to Jerusalem, I 
 am not concealing my claims as when formerly I opposed 
 their publication because my time had not then come. I 
 am indeed going up to my exaltation, attended by those 
 who are to share in my glory. But it is plain that you 
 know but little about the way by which that exaltation 
 and glory are to be reached. Understand that it is not 
 by fire and sword that my kingdom is to be established. 
 
The Evidence. 133 
 
 Pity tlie ignorance of these poor Samaritans, who do not 
 know that salvation is of the Jews, and are so prejudiced 
 as to refuse us the common rights of hospitality because 
 we recognise the temple in Jerusalem as the place that 
 God has chosen as a habitation for His name. But, 
 though a Jew myself, I am not come for one nation only ; 
 I am the Son of man, the firstborn of the whole human 
 race. Neither my dignity nor my main objects would be 
 promoted by consigning these misguided ones to destruc- 
 tion for the sake of gratifying your self-importance. 
 Come away ; another village will suit us as well.' 
 
 We have here a fresh instance of Christ's constant oppo- 
 sition to the power he terms * the Prince of this world.' 
 A sign from heaven that would effectually neutralise all 
 opposition, gratify friends, bring present ease and lasting 
 fame, and severely punish a few surly half-breeds, was 
 refused ; and the weary path of self-denial again pursued. 
 
 Section LXXXI. — The Healmg of the Ten Lepers. 
 (Luke xvii. 12-19.) 
 
 On hearing the cry for help uttered by these wretches, 
 Christ at once said, ' Go, show yourselves to the priests.' 
 The poor men knew what he meant, and felt certain he 
 would not send them on such an en-and in mockery. 
 They believed the priests would find reason to certify the 
 thoroughness of their cure in the way that Moses had 
 ordained. And it happened unto them according as they 
 had believed. On their way they found that the miracle 
 had taken place. And of the whole ten, there was but 
 one who was less eager to have the brand which separated 
 him from social life officially erased than to express grati- 
 tude to God for a wonderful and sudden deliverance. The 
 nine had excuses such as men without hearts are sure to 
 find valid and in plenty. They were doing what they had 
 
134 Judged hy His Wo7'ds. 
 
 been told. They ought to conform without delay to the 
 ordinances of the law. But Christ gives us to know by 
 his touching exclamation that there is something better 
 than the outward show of obedience, that conformity is 
 ofttimes the mask of selfishness. Faith is a saving thing, 
 for it had saved the whole ten ; but love and hearty grati- 
 tude are Christ's delight. Perhaps he meant that nine 
 out of ten Christians will be quite satisfied with securing 
 their own salvation according to the orthodox rules of 
 their Church or sect, and will leave it to enthusiasts to go 
 out of their way for the sake of glorifying theii' Lord and 
 Saviour. 
 
 We see here the loving nature of Christ yearning for a 
 return of love on the part of those saved by him. We see 
 his appreciation of gratitude ; and must also note an 
 implied assertion of his own pre-eminence, not to be 
 fettered by any formal observances, how highly sanctioned 
 soever. Yet we must note at last how he declared faith 
 in himself, and not feeling and gratitude, to be the real 
 saving power. 
 
 Section LXXXII. — Answer to the Pharisees, and Instruc- 
 tions to the Disciples ahout the Coming of the Kingdom of 
 
 God. 
 
 (Luke xvii. 20-37.) 
 
 Christ told his questioners that the kingdom of God 
 was not a thing to be established with ostentation. There 
 was no one place more than another that would neces- 
 sarily be its seat. Unlike earthly kingdoms, it was not to 
 take its root in this or that part of the land, or city, or 
 even nation. It would come silently, and make an advance 
 no more noticed than is the current of an underground 
 stream by those above the surface. In a certain sense it 
 
The Evidence. 135 
 
 had already been set up, even whilst Christ himself was 
 speaking. Already there were men standing there who 
 acknowledged its Prince. But they were not men who 
 made noise in the world. And so in later times, its pro- 
 moters would not be boasters, seeking notoriety, assuming 
 dignities, and claiming pre-eminence. Then Christ turned 
 from the Pharisees to guard his disciples against mis- 
 taking every extraordinary event, after his removal from 
 them, for a sign of his reappearance on earth. His 
 friends, deprived of his personal presence, would long for 
 it again ; but his coming would be sudden as the light- 
 ning. And the catastrophe that should punish the guilty 
 nation rejecting him should be as little believed up to 
 its very time as the deluge had been of which Noah 
 vainly warned the infidels of his day, and as the destruc- 
 tion of the cities of the plain in the time of Lot. In that 
 day it would not do to think of minor affairs. Remember 
 what happened to Lot's wife, who turned back. Those 
 who should busy themselves at this awful crisis about the 
 ordinary objects of human pursuit would be in danger of 
 losing their existence by their folly — in other words, they 
 should fail of attaining that end to which their existence 
 ought to be devoted. Then, too, the most constant friends, 
 the most inseparable companions, should be parted to 
 rejoin each other no more. One should be taken and the 
 other left. And when the disci^iles said to Christ, * Where 
 Lord ? Where is it that these things shall happen ? ' he 
 answered, * Wheresoever the dead body is left exposed, 
 there will the vultures be gathered together.'"^ 
 
 * As Christ saw fit not to explain his meaning more explicitly, I can- 
 not see it necessary to state my opinion whether the guilty city of 
 Jerusalem — the dead Jewish system — was the body that was to be 
 preyed on by the ruthless conquerors who flew at it, till its very features, 
 all that had covered its skeleton, were clean removed, so that its form could 
 be no moi'e distinguished by the eye of man ; or whether the final 
 judgment is referred to, in which the executioners of God's vengeance 
 
136 Judged hy His Words. 
 
 We see here Christ attaching surpassing importance to 
 an event of which he gave a prophetical description, and 
 chose to designate as ' the day of the Son of man,' or ' the 
 day of the revelation of the Son of man.' Whatever may 
 be the true significance of these terms, there is no room 
 to doubt of the awful dignity with which Christ's lan- 
 guage here invests the person of the Son of man. 
 
 Section LXXXIII. — Parable of the Unjust Judge. 
 (Luke xviii. 1-8.) 
 
 We have seen how Christ could, from the dishonest 
 acts of an unjust steward, draw an example for the 
 guidance of the children of light ; and we may now see 
 how he was able to make the practice of an unjust judge 
 serve as an illustration of God's approval of unwearied 
 perseverance in prayer, and an encouragement to those 
 who are tempted to think that their earnest supplications 
 are unheard by their heavenly Father. If the callous 
 judge, from selfish love of ease, avenges the poor widow for 
 whom he has a personal antipathy, shall not the righteous 
 Lord avenge those on whom He has set His love, although 
 for some good reasons unrevealed He bears long with 
 them ? Yes ; and at the right moment for action it will 
 be seen that God does avenge them spetdily. Neverthe- 
 less, though God's chosen ones have thus the surest 
 
 should fly to do their work wherever spiritual deadness and corruption 
 should be found. Some think that this passage refers to the destruction 
 of Jerusalem; and Matt, xxiv. to the final judgment. Others exactly- 
 reverse this opinion. Othei-s again think that each of these passages 
 refers partly to one and partly to the other event. The question is ex- 
 tremely difficult, because it perplexes one to see why the destruction of 
 Jerusalem should be * one of the days of the Son of man ' which should 
 be so ardently desired, and how it was 'the day when the Son of man 
 was revealed.' On the other hand, there are expressions which apply 
 perfectly to the destruction of Jerusalem, but apparently to nothing else. 
 
Tlie Evidence. 137 
 
 grounds for confidence, shall the Son of man when he 
 comes find amongst them on earth ^ a prevalent faith in a 
 timelj manifestation of divine power on their behalf ? 
 
 Again, we must admire the depth of wisdom from which 
 Christ's appropriate and so constantly varied illustrations 
 are drawn. 
 
 Section LXXXIY. — Far able of the Pharisee and the 
 Publican. 
 
 (Luke xviii. 9-14.) 
 
 Christ returned to the subject of prayer ; and continued 
 his instruction by delivery of the parable now before us, 
 so well known that it is but necessary to remark here that 
 the Pharisee failed of justification, not because he thank- 
 fully acknowledged the effects of divine grace as exemj)li- 
 fied in himself, for such acknowledgment did Paul after- 
 wards make in far stronger language, but because he 
 declined to place himself in the position of a sinner, and 
 to solicit that forgiveness which even the the most punc- 
 tilious and virtuous need in the sight of God. 
 
 The Pharisee seems to have come before God with the 
 sacrifice and the heart (or rather the heartlessness) of a 
 Cain — with a thank-offering for his own endowments, 
 and an unjustifiable contempt for his brother, who, after 
 all, was the more acceptable before God of the two. 
 
 Here I might well repeat the remark closing the pre- 
 ceding section, but I can hardly be content thus to leave a 
 parable enriched with a little sentence that has served as 
 a comprehensive prayer for the penitent, from Christ's 
 time up to the present day. How thankful indeed have 
 
 * Or in this land (Palestine). 
 
138 Judged by His Words. 
 
 the greatest Christians been for the expressive compen- 
 dium, ' God, be merciful to me a sinner ! ' Do we not see 
 here Christ's foreknowledge of the aspirations for all time 
 of those who were to be called by his name ? 
 
 Section LXXXV. — Tlie Giving of Sight to the Man who 
 was horn Blind. 
 
 (John ix. 1-38.) 
 
 In answer to a question put before him by the disciples, 
 which, though half incomprehensible to us, was quite in 
 keeping with the peculiar notions of the Jews at that 
 time, Christ's decision was in accordance with what he 
 taught when the case of the victims of Herod's cruelty, 
 and of the eighteen persons crushed by the fall of a tower, 
 had been mentioned. Temporal misfortune came to some 
 individuals, and success to others, in the usual course of 
 divine providence, and neither of them as marks of 
 divine anger, or of the Almighty's approving regard. 
 But they were ordained in the councils of God for the ad- 
 vancement of the great work He had been pleased to take 
 in hand for the true benefit of mankind. And by means 
 of this particular case, the works of God should be mani- 
 fested, as would immediately then be seen. As long as 
 Christ lived here he would work with God in furtherance 
 of His beneficent designs. Of his short day little more 
 was now left. The night was fast coming; but till it 
 closed in upon them, he must shine as the light of the 
 world. Acting then in this character, Christ, having 
 performed a certain process and given certain directions 
 which called attention to the approaching miracle, be- 
 stowed the gift of sight on one who had been born blind. 
 How the man was treated by those in power among the 
 Jews, and how he was able to defend himself with remark- 
 able acuteness and ability, the narrative informs us with- 
 
The Evidence. 139 
 
 out giving us any more of Christ's words till tlie point 
 when the loving giver of sight appears as the poor man's 
 consoler and teacher. One great benefit had been conferred, 
 but a greater still was to be bestowed. Christ wished this 
 brave, persecuted man to have enlightenment in the best 
 sense of the term. He who had seen nothing at all a few 
 hom-s back, and had seen none but enemies and cowardly 
 friends since, was now privileged to see — in his mighty 
 benefactor — the Son of God. 
 
 In Christ's words before this very extraordinary miracle, 
 we must note his claim to acquaintance with the councils 
 of God, and his perfect confidence in his own powers. 
 And the fact of his assuming the title of ' the Light of the 
 world ' ought to have our serious consideration. Why 
 should a man whose whole existence was a life of truth 
 and goodness, one of no high station, whose instructions 
 were addressed generally but to a few either unlearned 
 or else bigoted Jews, how could such a person, possibly be 
 induced to give himself this title ? We are familiar with 
 the term ; we do see now Christ's words taken everywhere 
 for the instruction and enlightenment of all parts of the 
 world ; but how could one in Christ's position have known 
 that this should come to pass ? We must note in the 
 concluding words Christ's love and faithful kindness to 
 the poor man persecuted for his sake. 
 
 Section LXXXYI. — Discourse and Disputations after the 
 Miracle noticed in the 'preceding Section. 
 (John ix. 39-41, x. 1-21.) 
 
 Christ then began to declare what in the nature of 
 things must follow teaching and works such as his. With 
 reference to that which had just been done, he told how 
 numbers of the ignorant, and specially of those who 
 
140 Judged hy His Words. 
 
 acknowledged their ignorance, would be enlightened ; and 
 how numbers who were puffed up with conceit of their own 
 wisdom and discernment would, in refusing his teaching 
 and help, be found to be really blind at last. The Pharisees 
 asked, 'Do you mean to insinuate that we, masters of 
 Israel, brought up at the feet of illuminated Rabbis — that 
 we, students all our lives of the law, require light from 
 you, who have never, since childhood, received instruction 
 from our doctors, and have avowedly discredited the teach- 
 ing of our learned elders ? ' Christ replied, ' It is your 
 boasted knowledge that itself convicts you. Had you been 
 without the law and the prophets, had you possessed no 
 opportunities of studying them, you would have had ex- 
 cuse. But you admit that you know them much better than 
 others — in fact, that the populace as compared with you 
 have no knowledge at all — therefore your sin remaineth. 
 You call yourselves shepherds of the flock, but you take 
 not the proper way of entering the fold. A good shep- 
 herd comes in by the door, knowing that the keeper will 
 open it to him and turn away all others. The sheep re- 
 cognise him. Each flock knows the voice of its own shep- 
 herd, and follows where he leads it forth. But from one 
 who is not their shepherd at all, but a stranger, the sheep 
 will flee.' We can hardly wonder that the Pharisees failed 
 to apply this allegory to themselves and to recognise Christ 
 as the door. He therefore declared more explicitly that 
 he was himself the door — that it was now through him 
 alone that pastors had authority to enter. All who had 
 come before him with claims such as he now put forward 
 were thieves and robbers, but their authority had never 
 been recognised by God's faithful flock. Then Christ 
 repeated that he was the door. Neither pastor nor sheep 
 could rightly enter but by him. Evil-intentioned men, 
 eluding the porter, came furtively to kill and destroy ; but 
 Christ was come that they might have life, and that they 
 
The Evidence. 141 
 
 mig-lit have it more abundantly. Then, changing the 
 metaphor, Christ describes himself as greater than the 
 porter, more than the door, pre-eminent above the duly- 
 admitted pastors. He was the master of all, the supreme 
 owner of the sheep ; the chief, the good shepherd. He 
 was not one who had no interest in the sheep, one who 
 tended them for wages, and would naturally value his own 
 life more than theirs, and accordingly flee when a wild 
 beast appeared, and leave them to be torn by it. No. 
 The good shepherd would give his own life for the sheep. 
 Christ then declared that in his determination thus to lay 
 down his life for his sheep, he had the sanction of his 
 Father. And his sheep were not only those few disciples 
 around him, not only the faithful of Israel. Many others 
 should be people of his pasture and sheep of his hand. Those 
 in due time he must bring in, and there should at length 
 be one fold and one shepherd. For laying down his life, 
 in the character of shepherd of God's flock, the Father 
 loved him, but his charge would not be abandoned by this 
 act. He would resume his life and his office together, no 
 more to X)art with either one or the other. And he had 
 unquestionable power to fulfil his purposes, for in so doing 
 he was but accomplishing the object for which the Father 
 had sent him into the world. 
 
 Here we have Christ declaring that through himself 
 alone pastors could receive the right and authority to 
 exercise their office. We find him assuming power above 
 all of them, and describing himself as the absolute owner 
 of the flock. He states that the blessing of eternal life 
 would accrue to those for whom he should die, and that 
 he had knowledge of the Father as the Father had of him. 
 He claims an entirely superhuman power over life by 
 asserting that he could in his own case lay it down and 
 take it again. 
 
142 Judged hy His Words. 
 
 Section LXXXVII. — Discourse in Solomon's Porch. 
 (John X. 22-42.) 
 
 In reply to complaints of the Jews present at tlie feast 
 of Dedication, that he had not told them plainly whether he 
 were the Christ or not, he said that they had no ground for 
 such insinuations. His words asserted and his works 
 exhibited his claim. It was only unbelief that could see 
 no proof in either, and this unbelief of theirs showed that 
 they were not of his sheep who knew and followed him 
 and received from him the blessings of eternal life and 
 safety. Security under his protection was perfect, for he 
 and the Almighty Father were one. Then the Jews who 
 had found fault because he had not spoken plainly about 
 his pretensions were proceeding to stone him for speaking 
 thus unequivocally. But Christ said that as the works of 
 God were all very good, even so were his own ; and for 
 which of his avowedly good works did they stone him? 
 And when the Jews had excused themselves by saying 
 that it was for blasphemy that they had sought to inflict 
 capital punishment, Christ showed them in a manner 
 adapted to their peculiarities, by an argument essentially 
 Jewish, and an illustration befitting their habits of reason- 
 ing, how impossible it would be for them to convict him of 
 blasphemy for what he had just said. He could adduce 
 expressions in their own Scriptures, whose literal accuracy 
 they were so strenuous in maintaining, which must silence 
 all his accusers. And was it not the fact that his 
 works were the works of God ? Were they not as truly 
 godlike as those ascribed by Moses to the great Creator 
 Himself ? 
 
 We see here that Christ claimed the power of bestowing 
 eternal life, and of keeping what he chose to hold against 
 
The Evidence. 143 
 
 all opponents. We see also that he claimed perfect unity 
 with the Almighty Father, and compared his own works 
 to God's. We must note also his ability to use any wea- 
 pon whatever that should be the best suited at the moment 
 to foil his adversaries. 
 
 Section LXXXYIII. — Answers respecting Divorce and 
 Marriage. 
 
 (Matt. xix. 1-12 ; Mark x. 1-12.) 
 
 Christ had retired to a part beyond Jordan for a time. 
 But he was never safe from intrusion. Multitudes flocked 
 to him ; and he who had suffered from provocation, per- 
 versity, and persecution immediately resumed his kind 
 instructions and the exercise of his benevolent works. 
 Among the crowds came Pharisees, in reply to whose ques- 
 tions Christ taught imperatively the inviolability of mar- 
 riage — the union indissoluble, except by death, between 
 man and wife. This he showed was to be gathered from 
 Scripture. The Pharisees, knowing how distasteful this 
 doctrine was to the powerful and selfish, pressed Christ 
 further to commit himself against the custom of divorce, 
 so greatly in vogue in those days. They even persuaded 
 themselves they had an advantage over him, not from 
 their traditions, which they knew he would not admit, but 
 from Scripture itself. Christ, therefore, did not deny that 
 the Israelites had been allowed to put away their wives for 
 minor causes (Deut. xxiv. 1), but explained how that was 
 because of the hardness of their hearts, which without this 
 relaxation in the absolute fitness of things, would have led 
 to worse evils than this separation of man and wife. Long- 
 after the time of Moses there were eminent men in sacred 
 history who took more than one wife without, on that ac- 
 count, suffering recorded rebuke from God. But now the 
 tim.e was come when a different order of things was to 
 
144 Judged by His Words. 
 
 prevail. Hencefortli there should be recognised but one 
 valid cause for this undoing of the marriage tie, either by- 
 man or woman. Such was the answer addressed to the 
 Pharisees, and doubtless unpalatable to the upper classes 
 of Jewish society. Even the disciples were astonished. 
 *Are we all to be thus restricted?' they said. 'When 
 once married, is a man bound for life, except for one single 
 cause, to one woman only, however tired he may become 
 of her ? If that is the case, he had better not marry at 
 all ! ' Christ told them that now they were going too far. 
 It was by no means every man that could act on a saying 
 such as they had just uttered. It was but to a very limited 
 class that it was given to abstain with any propriety from 
 that ordinance of God, the married state. But if a man 
 had no fitness or inclination for it, and judged that he 
 could serve God better single than married, let him adopt 
 the disciples' recommendation. Let him, but let none 
 others, continue unmarried. 
 
 Here we find one teaching with authority indeed ! For 
 we see Christ first taking upon himself to explain the 
 Scriptures, and afterwards claiming possession of an in- 
 sight into the divine mind, a power of knowing within 
 what precise limits it was the intention of the Spirit that 
 the mark of perpetual and universal obligation should be 
 stamped. For he tells us here how parts of the sacred 
 Scripture itself might be superseded. He takes on him- 
 self to declare, that when divinely delivered injunctions 
 and Scripturally sanctioned customs bear reference to pe- 
 culiar circumstances existing in times past and not now, 
 they serve more as mementoes of human imperfection than 
 as exponents of the unchangeableness of the Law of God. 
 Having thus taught with authority, Christ came down to 
 the ordinary level of those around him and exhibited the 
 most practical wisdom, or rather what we now term per- 
 
The Evidence. 145 
 
 feet good sense, in disj)osing of tlie extravagant and liastj 
 conclusion drawn by the disciples from some of his previous 
 words. 
 
 Section LXXXIX. — Clirisi Blesses Little Children. 
 (Matt. xix. 13-15 ; Mark x. 13-16 ; Luke xviii. 15, 17.) 
 
 Christ hesitated not to reprove the disciples who in 
 their concern for his personal dignity and comfort (and 
 perhaps their own) rebuked those who were bringing young 
 children to him that he might touch them, or lay his hands 
 on them and pray. He uttered those words so sweet to 
 parents and to lovers of children, and to children them- 
 selves as soon as they can understand them, or long before 
 they can understand them, * Suffer little children to come 
 unto me and forbid them not, for of such is the kingdom 
 of God.' He then took occasion solemnly to declare that 
 whosoever should not receive the kingdom of God as a 
 little child should in nowise enter therein. 
 
 We meet with expressions sometimes which go straight 
 to the heart. We are incapable of drawing a cold deduc- 
 tion whilst they are so busy with our feelings. Here, for 
 instance, we are inclined to do nothing but recognise with 
 affectionate admiration the tenderness of Christ's charac- 
 ter and the gentle ways in which he showed his love for 
 the very youngest.* But our main object, I may say our 
 duty, calls us to more than that. We must not leave this 
 section without noting well the bold authority with which 
 he took upon himself to declare the qualifications to be 
 possessed and the conceits to be abandoned by those who 
 
 • For the word for ' infants ' used by Luke is identical with that 
 translated 'babe,'' used by the same Evangelist in his gospel (chap. i. 41, 44, 
 ii. 12, 10), and in Acts vii. 19 ; and also by Peter in 1 I'ot. ii. 2, where 
 the word ' babes ' is qualified witli the participle 'newborn.' 
 
146 Judged hy His Words. 
 
 would enter the kingdom of heaven. We cannot but ask 
 ourselves here, Who was he, that he should require simpli- 
 citj, readiness to love, docility, absence of confidence in 
 one's own wisdom — all these things in relation to himself 
 — alike from Scribes and Pharisees, publicans and sinners, 
 from Nicodemus and Nathanael, from Thomas, Peter, 
 James, and John, from all indeed, high and low, learned 
 and ignorant, who would be members of the community 
 he was establishing ? Again, though Christ never trifled, 
 never did a thing without meaning, yet he allowed some 
 very young babes to be brought to be touched by him, and 
 he laid his hands on them. Now if this was for no advan- 
 tage to these unconscious little ones, the disciples must 
 have been right in trying to keep them off. But his ex- 
 pressed approval of the act of those who brought these 
 babes was equivalent to a declaration that there was virtue 
 in his touch, and that a blessing by no means unreal or 
 valueless accompanied the laying on of his hands. 
 
 Section XC. — The Young Buler^s Application, and Christ's 
 Instructions to his Disciples thereafter. 
 
 (Matt. xix. lG-30, and xx. 1-16; Mark x. 17-31; Luke xviii. 18-30.) 
 
 To the rich young man who called him ' good,' Christ said 
 in effect, ' You consider me to be a person of extraordinary 
 wisdom and holiness, a successful teacher, a faithful and 
 able friend of the distressed. And so far you do well. 
 But if your conception of my nature and character stojps 
 here, what right have you to call me "good?" There is none 
 essentially " good " but One, that is God.* Now as to your 
 
 * It is right, however, to notice here that, according to the best au- 
 thorities, the text o{ Matthew omits the 'good' in the first question of the 
 rich ruler, and gives Christ's first answer thus : ' Why dost thou question 
 me concerning that good thing (or concerning what is good) ? There is 
 One that is good (or He who is good is One).' It is supposed that the 
 original passage in the first gospel was tampered with by some tran- 
 
The Eiridence. 147 
 
 question. You belong to those who are under a dispensa- 
 tion wherein God has been pleased to declare His will b}-- 
 the delivery of a law from Mount Sinai which has not been 
 abrogated yet. To that law then I must refer you ; and if 
 I am but the virtuous teacher and benevolent man you 
 seem to take me for, I can carry you no further.' ' But 
 my conscience does not want relief touching the observance 
 of the law,' the young man rejoined ; ' I am longing for 
 something beyond that, and which I do not find mentioned 
 in the books of Moses. I want to know how I may inherit 
 eternal life. You have spoken of it more clearly than any 
 before you. Tell me what I must do to win that.' Thus 
 he pressed the new teacher again and again with his ques- 
 tions. His amiability, earnestness, and probity moved the 
 sympathy of Christ, whose affectionate human nature was 
 touched with love to this virtuous young man.* He ac- 
 cordingly saw fit to open out to his questioner a grand op- 
 portunity, and to offer him the means of really finding the 
 ' good,' and of learning by personal experience how it 
 comes to men through the cross. ' Cast in your lot with 
 this poor company now consorting with me on my way to 
 take my kingdom. But you must know that I use no 
 worldly means. Time after time I have rejected such aid. 
 I will accept your personal services, but your riches will 
 do my cause no good. Come with me, and so return the 
 love I feel for you. But we must be relieved of the in- 
 
 scribers, and altered in accordance with its parallel passages in Mark 
 and Luke. The reader may consult Dean Alford's notes in this matter, 
 or the Tery cheap ' Tauchnitz Edition ' of the New Testament by 
 Comtantme Tischendorf (18G9), which particularises the variations be- 
 tween our ' Authorised Version ' and the * Sinai tic,' the ' Vatican,' and 
 the ' Alexandrine ' Codices. 
 
 * It appears to nie that the chronology of the gospels, as far as we 
 can make it out, will not allow us to suppose, as some have done, that 
 this young man, after his departure thinking better of what Christ had 
 said, and becoming his follower, was identical with Lazarus, brother of 
 ^lartha and Mary, of the family that Jesus loved. 
 
 L 2 
 
148 Judged hy His Woi^ds. 
 
 cumbrance of your wealtb.. You will never find eternal 
 life in that, and there are numbers of poor creatures 
 among whom you mig'lit distribute it with great advantage 
 both to them and yourself. You shall lose nothing, but 
 on the contrary gain beyond all estimate in doing so. 
 You shall have treasure enough, treasure in heaven. You 
 shall find that which is really good. Come ! Take up 
 this cross and follow me ! ' Unhappily this was too much 
 for the young man's resolution ; and when Christ saw that 
 he sorrowfully let the great opportunity slip, he turned to 
 his disciples and startled them by speaking of difficulties 
 in the way of rich men who would enter the kingdom of 
 God. In amazement they exclaimed, ' Who then can be 
 saved? If the wealthy and respectable find it difficult to 
 secure themselves, what will become of others ? How then 
 can common people, whom the Pharisees teach us to hold 
 in contempt, have any chance at all of entering the king- 
 dom ? ' But Christ explained that the difficulty arose from 
 the temptation, great both with rich and poor, to trust in 
 riches. It was easier for a camel to go through the eye 
 of a needle than for one who made riches his chief good to 
 enter into the kingdom of God. The disciples, who had 
 been full of the idea that the court of the Messiah would 
 be crowded with the wealthy and influential, held great 
 debates among themselves at this statement, thinking still 
 where the poor would be if their betters were so ill quali- 
 fied. But Christ told them that though it was impossible 
 either for rich or poor who trusted in anything but God to 
 enter His kingdom, yet His help was sufficient for men in 
 all conditions. Then Peter, having heard the inducement 
 held out to this young ruler, of ample recompense and 
 treasure above, asked whether a promise like that might 
 be considered as applying to himself and the discij)les then 
 accompanying him. ' Will the same measure be extended 
 to us ? ' he asked. ' For what that young man was told to 
 
The Evidence. 149 
 
 do, we have actually done. We have already left all and 
 followed thee. What shall we have therefore ? ' Then 
 Jesus told his aj)Ostles that those of them who should con- 
 tinue faithfully to follow him in his temptations should 
 have a greater than common reward. In the regeneration, 
 the times of restitution of all things, when the Son of man 
 should sit on his throne, they should sit upon twelve 
 thrones judging the twelve tribes of Israel. And, leaving 
 their particular case out of consideration for a moment, 
 Christ taught that every one who abandoned all worldly 
 advantages and comforts for the kingdom of God — for 
 Christ's sake and the gospel's — should find such inward 
 satisfaction and divine consolation that, through all the 
 persecutions that might be their lot, hap]3iness even in 
 this world would come to them a hundredfold greater than 
 any that their relinquished advantages could have given ; 
 and that in addition to this they should inherit true riches, 
 receive the honour of admission to God's family above, and 
 have that eternal life for which the young ruler had felt so 
 ardent a desire. Yet, to caution those around him against 
 thinking too much of themselves on account of their per- 
 sonal knowledge of him in the flesh, Christ added that 
 many that were first should be last. The individual exer- 
 tions of some at that moment with him should not even 
 find a recorder. And the last might be first. Those who 
 had received their commissions from Christ himself on 
 earth should see men called from the most unlikely posts 
 whose services should be so brilliant as to put those of all 
 his personal followers into the shade. Quiet men in com- 
 mon life might be found at times to do more for the ad- 
 vancement of the gospel than some of its professed teach- 
 ers. Some who had laboured steadily would feel disap- 
 pointment at witnessing the success of men coming long 
 after themselves into the field. But Christ taught them 
 they should have no ground for complaint. They should 
 
150 Judged by His Words. 
 
 receive their due reward. By the parable unhappily placed 
 at the beginning of the twentieth instead of the end of the 
 nineteenth chapter of Matthew, he spoke in effect thus : — 
 * You cannot say that the householder is guilty of injustice 
 who pays the full stipulated wages to those who have 
 worked for him from early morning, though he may choose 
 of his bountiful goodness to give as much to others who 
 have only been employed for the last hour or two of the 
 day. Want of occupation had been no pleasure to these 
 last. They would have taken work before had the oppor- 
 tunity offered ; and God, who has the right to do what He 
 will with His own, opens the doors of His vineyard at the 
 times that suit His purposes best, and will not let them be 
 losers because He called them not earlier.* I must not 
 only repeat what I have just said, that many last shall be 
 first and first last, but add, that of the many who will be 
 called to labour in the establishment of my kingdom com- 
 paratively few will be chosen for distinction on account of 
 eminent success or extraordinary self-devotion.' 
 
 In the former part of this section we see how Christ re- 
 proved the yonng ruler for ignorantly calling him ' good.' 
 But when at last he said to this wealthy proprietor, ' Sell 
 all you have and follow me ; strip yourself of every posses- 
 sion on earth for my sake ; for nothing created can equal 
 in value what you will find in me,' did not Christ virtually 
 admit that he had right to the title of ' good ? ' The genu- 
 ineness of his humanity was shown in his burst of affec- 
 tion towards an earnest and amiable youth who had set an 
 excellent example in many things, though without strength 
 
 * Tlie comparative condition of these labourers amongst themselves 
 bears no analogy to that of the forgiven prodigal and his elder brother. 
 The eleventh-hour labourers had been as willing to work in the morning 
 as those who had been first called. May not this parable teach inci- 
 dentally that all men ©f ready minds will have their opportunities 
 sooner or later, if they patiently look out for them ? 
 
The Evidence. 151 
 
 of purpose (at tliat time at least) to leave the beaten track 
 and make a great venture for a splendid prize. We see 
 how Christ afterwards scrupled not to promise and allot 
 places of distinction and reward to be given in the times 
 of the regeneration, many ages after he should be taken 
 from his disciples. We see also the authority and power 
 of illustration with which he vindicated God's ways. 
 
 Section XCI. — The Raising of Lazarus. 
 (John xi. 1-4G.) 
 
 When Christ, who was still perhaps in the region beyond 
 Jordan, was told by the disciples that Lazarus was danger- 
 ously ill, he intimated at once, though in a way misunder- 
 stood by them, that not death, but the glory of God, should 
 be the final issue of his friend's sickness, and that the Son 
 of God should be glorified thereby. Two days afterwards 
 he said to them, ' Let us go into Judea again.' But, as he 
 had not long before left the neighbourhood of Jerusalem 
 because attempts had been made against his life, the dis- 
 ciples were bewildered by his proposal. Christ seems then 
 to have explained that when there was no special work for 
 him to do in Judea he could with propriety leave it in 
 order to avoid an immature crisis, but now that there was 
 something required there for the fulfilment of his course, 
 there he must be to do it. The time allotted was but 
 limited; the day of his presence on earth would soon close; 
 but whilst its light remained he should walk on his way, 
 assured that no obstacle would cause him an untimely fall. 
 Then, knowing what had happened in the family he loved, 
 he said, ' Our friend Lazarus sleepeth, but I go that I may 
 wake him out of sleep.' The disciples, anxious to keep 
 their master and themselves out of danger, urged what 
 they took for a favourable symptom as another reason why 
 the perilous journey should not be undertaken. Then 
 
152 Judged by His Words. 
 
 Christ toldtliem plainly tliat Lazarus was dead; and, bow- 
 ever painful this event, he was glad for the sake of the 
 establishment of their faith that he had not been present 
 to rebuke his friend's disorder. Nevertheless it would 
 still be well that they should go to Bethany. The affec- 
 tionate exclamation from Thomas that followed this deci- 
 sion proves how personally dear their master was to the 
 disciples and how dangerous the journey to Judea was 
 thought for him. When Christ had reached Bethany and 
 received Martha's respectful plaint, he said to her, * Thy 
 brother shall rise again.' Martha professed her belief 
 that such would be the case at the resurrection at the last 
 day. Christ then said in majestic words, ' I am the resui-- 
 rection and the life. Inherent in myself is the power of 
 giving life to the dead, a power without restriction as to 
 time or place. Though dissolution may have come to a 
 believer in me, yet sooner or later, even whensoever I so 
 shall will it, that man shall live. And no one who believes 
 in me can be called truly subject to death, for to him 
 eternal life is secured in me. Believest thou this?' 
 Martha gave the confession of faith in Clu-ist which his 
 words were probably intended to bring out, but still 
 seemed to think they did not touch her present grief. 
 But our object forbids our lingering amongst the beauties 
 of the affecting narrative, or staying to admire the proofs 
 of Christ's human sympathy not expressed in recorded 
 words from his mouth. We must pass on, therefore, to 
 the moment when he saw that the time for the exercise of 
 his power was come and he said, ' Where have ye laid 
 him?' Then came the command, 'Move the stone away.' 
 Then the elder sister showed alarm — and we must remem- 
 ber the character of the Martha of the supper — propriety 
 and decency forbad such a thing. But her remonstrance 
 was no more successful than her appeal to Christ had been 
 on another occasion, and by a mild reproof he taught her 
 
The Evidence. 153 
 
 that he would suffer no dictation as to the course of his 
 procedure, and that implicit confidence towards himself 
 was requisite in those who would receive a benefit from 
 him. Then when his order had been obeyed, he lifted up 
 his eyes and thanked his Father for hearing him, and gave 
 utterance to those thanks in order that the people standing 
 by, who were shortly to see the event, might know the 
 relationship existing between him and the Father. Then 
 his eyes, which had been fixed on heaven, the abode of 
 life, were turned down to earth, to the habitation of the 
 dead, and he cried with a loud voice, ' Lazarus ! come 
 forth ! ' And he that was dead heard the voice of the Son 
 of God and came from his tomb. Jesus said to the 
 startled sisters, probably motionless with joy, 'Behold 
 again your brother alive and sound ! You will be glad 
 with your own hands to help him cast off the bandages 
 of the grave. Unbind him ; let him rise up, and leave 
 this place of death.' 
 
 We see here again how Christ, compassionate and 
 tender-hearted as he was, never allowed the immediate 
 comfort even of those he dearly loved, to influence for a 
 moment his determination to take every opportunity 
 of manifesting the glory of God. We see once again his 
 courage ; and must note also the susceptibility of his human 
 feelings, unable to resist the contagion of grief, though he 
 knew how soon that grief was to cease. We see also the 
 majestic claim he makes. Did any other man ever say, 
 ' I am the resurrection and the life ' ? Could any other 
 man have said it without being ridiculed ? We see also 
 his confidence of being able to i)rove his words by an act 
 of unheard-of power. 
 
154 Judged by Eis Words. 
 
 Section XCII. — ExJwrtations and Prophecies during the 
 
 last Journey to Jerusalem. 
 
 (Matt. XX. 17-28; Mark x. 32-45; Luke xviii. 31-34.) 
 
 Christ advertised liis disciples of the result that his 
 journey to Jerusalem would lead to. He had previously 
 foretold his sufferings and death, and now he gave them 
 minute particulars of some things that were to be done to 
 him ; but he concluded by repeating the announcement 
 that three days after death he would rise again. And 
 then came the extraordinary petition from the mother of 
 Zebedee's children in behalf of her sons James and John. 
 It is difficult to imagine how it could have been presented 
 whilst such things were still sounding in the ears of the 
 twelve. Perhaps the disciples were still resolutely deter- 
 mined not to believe these declarations ; or perhaps 
 Salome when she came to him had not heard anything of 
 them. Christ kindly showed his readiness to attend to 
 her, and when the request had been stated, said, ' You 
 know not what you ask. Little do you think what kind of 
 way it is that leads to the highest point of glory in my 
 kingdom. My own human nature, perfect though it be, 
 and prepared by resolute anticipation, will shrink from 
 what is to be met with in it. And will you be able to 
 drink of the cup that I shall all but hesitate to take ? Are 
 you determined and steadfast enough to be baptised with 
 the baptism of blood that I must be baptised with ? ' They 
 declared that they were sufficient for these things. So 
 Christ said, ' Well, utterly unprepared as you are now, the 
 time will come when you shall have strength given you to 
 follow me ; when you, James, shall die a bloody death as 
 one of the first martyrs for my cause ; and you, John, 
 shall lead a life of long-continued irksome persecutions, 
 and steadfast self-denying opposition to evil. But it is not 
 
The Evidence. 155 
 
 proper for me now to promise tlie two highest posts in my 
 kingdom. To sit on my right and on my left is mine 
 to give only for those for whom it is prepared of my Father.' 
 Then, to appease the jealous murmnring of the ten against 
 James and John, Christ taught that the posts of honour 
 in his kingdom would not be assigned to those who exer- 
 cised lordship and arbitrary authority like the princes of 
 the Gentiles. The great ones amongst his followers should 
 be those who rendered the greatest services to the brethren. 
 Whosoever would be chief among them, let him be their 
 servant. In their present state of mind, their feelings 
 would be scarcely those of envy with regard to the self- 
 sacrificing ones who were in a fair way for securing the 
 highest heavenly seats. Even he himself, the great lord 
 of the kingdom, came not to be ministered unto, but to 
 minister, and to give his life a ransom for many. 
 
 Here we have the fact brought before us once more of 
 Christ's complete foreknowledge of the overwhelming 
 agonies that would close his course. We see also his 
 kind considerateness of manner, and the wisdom with 
 which he healed the divisions of his disciples. We have 
 also a most important statement of the great object for 
 which he came — to give his life a ransom for many. 
 
 Section XCIII. — The Cure of the Two Blind Men near 
 
 Jericho. 
 
 (Matt. XX. 29-34 ; Mark x. 46-52 ; Luke xviii. 35-43.) 
 
 Christ's reported words with reference to this trans- 
 action were but few ; but his silence was in some sort as 
 significant as words could be, for when the blind had 
 addressed him as the ' son of David,' no remonstrance 
 came from his lips. Christ thought fit to make the appli- 
 cants state explicitly what they wanted before he said. 
 
156 Judged by His Words. 
 
 ' Receive your sight.' He then dismissed them with the 
 assurance that their faith had made them whole. 
 
 We see here how Christ again accepted with approval 
 the title of ' son of David.' If we look to the Psalms and 
 the prophets, we may find what the assumption of that 
 title carried with it. Whilst the son of David could not 
 possibly be other than a real man, things were said of him 
 in the old Scriptures that could hardly indicate a nature 
 below that of the everlasting Lord of all. Then we have 
 from Christ another commendation of faith in himself. 
 This time it could not certainly be faith in God which 
 was so efficacious ; for according to the ideas of these poor 
 blind people, doubtless David and his descendant must 
 have equally been men. Learned scribes themselves had 
 not then fathomed the mystery now solved for us of the 
 double nature assigned to David's son. Plainly, then, it 
 was faith in himself personally that Christ spoke of here, 
 as manifested in those who took benefit from his miracles. 
 
 Section XCTV. — The Conversion of Zacchceus. 
 (Lukexix. 1-10.) 
 
 ' Zacchseus, make haste, and come down ; for to-day I 
 must abide at thy house.' These were the genial words 
 that reached the ear of the rich publican who, in his 
 determination to see Christ, had climbed up a tree that 
 grew near to the entering in of Jericho. Astonished 
 though he was, he instantly came down to welcome the 
 self-invited guest. His ready mind was soon won over, 
 and his heart animated with gladness. And when the 
 power of Christ's presence had drawn out his well-known 
 declaration and engagement, so strange from the mouth 
 of a publican, he had the joy of hearing the assurance, 
 * This day is salvation come to this house, forsomuch as he 
 also is a son of Abraham.' And Christ added in the ears 
 
The Evidence. 157 
 
 of those around, ' For the Son of man is come to seek and 
 to save that which was lost.' 
 
 The influence Christ was able to exert is shown by the 
 great alacrity with which the rich chief of the publicans 
 welcomed him to his house. We see what opportunity 
 Christ had at command at that time of gaining the assist- 
 ance of the people, when we find so great a multitude 
 following, whilst he was making a kind of royal progress 
 to Jerusalem, that a person short of stature had no chance 
 of seeing him in the way without getting above the heads 
 of the crowd. In the distinction conferred on Zacchseus of 
 beiiig made the selected host of one who was supposed to 
 be going to ascend the throne of David, we see Christ's 
 approval of a determination to overcome difficulties in the 
 way of a personal acquaintance with himself. Then we 
 see that the influence put in force over the mind of 
 Zacchseus whilst in the branches of the tree, was but an 
 earnest of the converting power soon after exerted upon 
 his heart when within the house. Further, we have 
 Christ's assertion that his own entry had brought salvation 
 there. And we must note the wisdom and appropriateness 
 of his appeal to the loyalty of the Jews, among whom in 
 good old times every son of Abraham was counted noble. 
 A man bringing forth such fruits of repentance and bene- 
 ficence as Zacchseus had not forfeited his title. Lastly, 
 we have a declaration of Christ's goodness in seeking, and 
 his power in saving, the lost. 
 
 Section XCV. — The Parable of the Ten Founds. 
 (Luke xix. 11-28.) 
 
 Christ, finding that the people rightly judged from his 
 words and actions that his journey was towards the 
 capital, and that things would be there done which should 
 in due time exalt him to royal dignity, but seeing, too, how 
 
158 Judged hy His Words. 
 
 utterly they misunderstood tlie nature of the kingdom he 
 was going to set up, and the position of those who shoukl 
 take ofl&ce and rank therein, delivered a parable which 
 showed the responsibilities of his servants, the opposition 
 he would meet in establishing his claims, and the punish- 
 ment that his enemies would receive. A person of royal 
 pretensions was supposed to go to an imperial city to 
 obtain regular investment of titles and rights justly 
 belonging to him as heir to a certain kingdom. Before 
 setting out he intrusted to each one of his ten servants a 
 little money, the same amount in every case (a coin of small 
 value called a mina), with the express understanding that 
 each was to do the best he could with it for his lord's 
 account during his absence. Personal attendance on him 
 could not then be given ; so he pointed out a way of serving 
 him in the occupation assigned, and then left them to them- 
 selves. Whilst he was away claiming his rights, the citizens 
 of the place, who ought to have accepted his rule with 
 gladness, opposed his objects with their utmost endeavours, 
 and sent a deputation to the imperial court to say that 
 they would not have him to reign over them. However, 
 in spite of their machinations, he perfectly established his 
 claim, and returned invested with absolute power. The 
 first step he took then was to call his servants together 
 and require an account from each of the gains that had 
 been made for him by the employment of his money. 
 Generally speaking, he found that they had worked dili- 
 gently and were able to show a profitable return. One 
 could lay down before him an increase of tenfold, another 
 of five, and so on. Honours were accorded to these 
 servants of very great and unexpected magnitude — re- 
 wards out of all proportion to the profits they had gained 
 for their lord, but yet in strictly just proportion to the 
 comparative difference of results shown among themselves. 
 Thus, none could have thought of receiving the govern- 
 
The Evidence. 159 
 
 ment of several cities because lie had gained a few little 
 coins for his lord. But if he that had gained ten niinse 
 had ten cities, he that had gained five had, in the same 
 proportion, five. But there was a certain servant who 
 was called ' wicked,' not because of carelessness in losing 
 his mina, or of dishonesty in spending the profits from 
 it, or in parting with it for some advantage to him- 
 self. He had done none of these things. He had only 
 laid it safely up, and so was able to return to his lord 
 the precise sum entrusted to him. But there was no 
 increase. He pretended to justify himself by comments 
 on the austerity of his master, but no such excuse availed 
 him. If the man had really expected a rigorous and 
 minute reckoning, self-interest would have suggested that, 
 if too idle to trade himself, he might at least have put out 
 the money in some remunerative way ; and though brilliant 
 profits could not result from such a course, yet there 
 might at least have been a little customary interest to 
 show. * You must not expect,' said the stern but generous 
 king, ' that I am going to give you a city to rule over 
 because you bring me back my one pound ; you have shown 
 that you are not fit for the management of anything at all. 
 The trifling sum you held I now take from you and give 
 to him that has ten pounds. For whosoever has acquired 
 possessions in the way that faithful man has shall have 
 still more given to him ; and from the man who has never 
 exerted himself to gain anything shall be taken even the 
 little with which he was at first intrusted.' Thus ignomi- 
 niously was the man treated who had failed to be of use to his 
 master. But a severer fate was in store for the enemies 
 who had actively plotted against their rightful prince ; 
 they were ordered to be brought and slain before his face. 
 
 We again see the resolution and candour of Christ ; for 
 the delivery of this parable must have proved a severe 
 
160 Judged by His Words. 
 
 check on the enthusiasm of the multitudes thronging his 
 steps, in expectation of witnessing dazzling achievements 
 on his part, and sharing handsome advantages themselves. 
 As we cannot doubt that the nobleman of the parable was 
 intended to represent himself, we see the rigorous claim 
 he makes on his servants, and the authority he assumes of 
 rewarding whom he will in the kingdom of God, and of 
 ordering his enemies to destruction. 
 
 Section XCVI. — The BreaJcing of the Alabaster Box of 
 
 Ointment. 
 
 (Matt. x.xvi. G-13 ; Mark xiv. 3-9 ; Jolin xii. 1-8.) 
 
 There is great seeming propriety in what the disciples 
 said, that much more real good would have been done if 
 the cost of the box and ointment had been given to the 
 poor ; and I believe that in any other but the then existing 
 circumstance the remark would have been perfectly true. 
 But, ' No,' said Christ ; ' there is one now amongst you 
 — and I am he — greater and more worthy of every token 
 of regard than any other person who has appeared on 
 earth since its creation. I shall be with you but a little 
 time longer. During that opportunity, so precious for you, 
 nothing too great or costly can be used for putting honour 
 upon me. My life will soon be taken by enemies, whilst 
 my usual attendants will be scattered like sheep by the 
 wolf. For the moment, they will not be able to render my 
 body all the pious honours they would. This loving woman 
 has done what she could now ; let the act be taken as an 
 earnest of what she and you would wish to do then. So 
 highly do I appreciate the deed, that I solemnly declare 
 that wherever the gospel founded on my thus foreshadowed 
 death shall be announced, and that will be throughout the 
 whole world, there also shall what this woman has done 
 be spoken of for a memorial of her.' 
 
The Evidence. 161 
 
 Here we see first Christ's goodness in coming forward 
 in defence of the loving Mary. But what we must prin- 
 cipally note is the estimation in whicli he taught those 
 around to hold himself. What could be more arrogant, and 
 I may say offensive, than for any one of the very best and 
 greatest amongst other men of whom we have ever known, 
 or read, or heard, than to say that money would be better 
 spent in an honour done to his person than in supplying 
 the wants of the destitute poor? Yet Christ scrupled not 
 to say this, and I never heard of the saying having caused 
 the least feeling of offence in the most delicate mind. 
 We see also how clearly he foreshowed his death, and the 
 heralding of the salvation to spring therefrom among the 
 nations of the world ; and how he claimed the power of 
 causing what things he would concerning himself to be 
 recorded for all future generations. 
 
 Section XCVII. — Chrisfs Triumphal Entry into Jerusalem. 
 (Matt. xxi. 1-9 J Mark xi. 1-10; Luke xix. 29-40; John xii. 12-19.) 
 
 Christ's directions to two of his disciples include a 
 minute description of the circumstances under which 
 they would find a young ass which would serve him to 
 ride on, for his formal and public entrance into the city of 
 David. And he told them also to say to any who would 
 object to their removing the colt, that ' the Lord had need 
 of it.' And at the end of the section we read that when 
 the Pharisees desired him to rebuke his followers, who 
 were ascribing royal if not divine honours to him, he 
 answered, * I tell you that, if these should hold their peace, 
 the stones would immediately cry out.' 
 
 Here we have Christ exhibiting a knowledge of a state 
 of things in existence at a place some little way off 
 — at least out of sight. We note further from his 
 
 M 
 
162 Judged hy His Words. 
 
 words here either that the appellation ' the Lord ' had 
 become a common one for many persons to apply to him, 
 or that he assigned so great an importance to the public 
 act he was just going to carry out, as to make it under- 
 stood to those around that the counsels and purposes of 
 the LoED (Jehovah) required him to engage in it. Then 
 at last we see Christ distinctly refusing to silence the 
 cries of ' Hosannah in the highest ! Blessed is the King 
 of Israel ! Peace in heaven and glory in the highest ! ' 
 He received all these as correctly referring to himself. 
 He went even further in the strong expression about the 
 stones crying out ; and declared that if man's voice were 
 dumb when he chose to display himself as Zion's hing-, 
 inanimate objects would break into voice to hail him. 
 Could self-assertion possibly be carried further ? Yet who 
 has attributed arrogance or self-conceit to Christ ? 
 
 Section XCVIII. — The Tears over Jerusalem, and the 
 Second Cleansing of the Tem.jjle. 
 
 (Matt. xxi. 10-16 ; Mark xi. 11, 15-19 ; Luke xix. 41-48.) 
 
 Knowing what would certainly befall the devoted city, 
 Christ wept over it whilst predicting its dreadful fate. 
 Then, having entered the temple, he cleared it of the 
 traffickers and all that they sold and bought therein, and 
 uttered the indignant remonstrance, ' It is written, My 
 house is the house of prayer : but ye have made it a 
 den of thieves.' The priests and scribes then, not 
 being able to endure his acts and the salutations given 
 him by the children who cried Hosannah ! asked if he 
 heard what they said. Christ admitted that he did, and 
 answered in words that should perhaps be combined with 
 those to the Pharisees, noticed at the end of the preceding 
 section, ' Have ye never read, Out of the mouth of babes 
 and sucklings thou hast perfected praise ? ' 
 
The Evidence. 163 
 
 We have Iiere first to observe Christ's prescience and 
 boldness. He knew what should come upon the guilt}'- 
 city, and allowed no fear of the Jews to prevent his telling 
 them of it. And what he said contained an implied de- 
 claration that he had power in himself to prevent their 
 approaching calamities, and that he would have done so if 
 they had recognised him in his true character. We must 
 notice also the completeness of his human nature. No 
 tears of his could do the citizens of Jerusalem any good, 
 and he knew that their punishment was ordained by a 
 just God; yet, as a man, he could not help weeping at 
 the thought of it. Then we must note that the courage 
 prompting the expulsion of the money-changers and other 
 dealers by his single arm did not evaporate with the 
 performance of that deed. He stood not dismayed or 
 amazed at what he had done, but publicly justified his act 
 by an apt quotation from Scripture. And, lastly, his 
 answer to the chief priests and scribes was nothing less 
 than a direct application to himself of a passage in the 
 Psalms, where David is most unequivocally addressing 
 God.* 
 
 Section XCIX. — Christ Informed of the Desire of some 
 Gentiles to see Idm., and Discourse thereupon. 
 
 (Jolm xii. 20-36.) 
 
 It is not necessary for our purpose to discuss the question 
 whether the sayings of Clirist here recorded were uttered 
 in the hearing or in the absence of the Greeks (most likely 
 proselytes come to worship in the temple) who wished an 
 interview with him. In either way, the desire they ex- 
 pressed was the occasion of the words before us, which 
 seem to have carried the following import : — ' The Gentiles 
 then have heard of the Son of man. The desire of these 
 
 * ' Jelinvah our Lord/ Psnlin viii. 1, -K 
 M 2 
 
164 Judged hy His Words. 
 
 strangers to obtain a knowledge of him marks tlie advent 
 of the time when he shall be glorified. These things 
 prove that the day of a new dispensation is now at length 
 dawning. They must be taken as earnests of the great 
 ingathering there shall be from all nations under heaven, 
 but for the present as earnests only. I have laboured, and 
 my disciples have laboured, but the time of harvest is not 
 yet. The ground has been fully prepared, but the seed — 
 the precious corn of wheat — is not yet even dropped into 
 its furrow. It must be in the earth, and it must be dead 
 there, before it can bring forth much fruit. It is in my 
 case — I have told you more than once or twice — as it is in 
 yours. If I love my life here — if I cherish it, that is, for 
 the sake of the common objects of worldly existence — the 
 whole purport of my coming to live here on earth will be 
 neutralised ; my life will have been thrown away, lost. T 
 must act here as if I utterly disregarded or even hated it, 
 or else I shall not accomj^lish my great work ; and then, 
 though my body shall be laid in the dust of death, out of 
 my tomb shall spidng the fruit of life everlasting. All 
 nations shall call me blessed, and my name, instead of 
 dying, shall endure for evermore. And you, my faithful 
 disciples who serve me, you must also follow my course, 
 and then you shall afterwards be with your Lord. If any 
 man, Jew or Gentile, serve me, him will my Father honour. 
 But my trouble, the great decisive conflict, is at hand. My 
 human soul is overwhelmed. Shall I tell you what it says ? 
 " Father, save me from this hour ! " Yet I know that for 
 the very purpose of passing through this frightful conflict 
 I came unto this hour. As the Son of man, then, I say 
 now, " Father, glorify Thy Name ; for to do Thy will, O 
 Lord, am I come." ' After speaking thus, Christ received 
 a testimony from above, and went on to say that he had 
 not needed this voice from heaven, like thunder, as a proof 
 that his Father heard his prayers ; rather had it been 
 
The Evidence. 165 
 
 given to confirm, tlie faitli of his disciples. That was now 
 coming to pass which would be both a judgment of the 
 world and a victory over the prince of the Avorld, who 
 would in due time be forced to yield full possession to the 
 conqueror. ' Yov though,' said Christ, ' I am going to be 
 lifted up — and you know what I signify by that — yet by 
 means of that very thing shall the great purpose of my 
 coming be accomplished. By the painful cross I will draw 
 all men unto me.' But the people were scandalised at the 
 idea of a Messiah lifted up to a shameful death. Christ did 
 not see fit further to open the mystery of redemption at 
 that time, but he warned them against the danger of 
 rejecting the light which the Son of man had come to 
 give them. He who himself was the light would in person 
 be but a very little longer in their midst. Darkness might 
 overtake them sooner than they expected. Let them believe 
 whilst they had opportunity, that so they might be the 
 children of light. 
 
 Here we find Christ speaking of approaching sufferings 
 and death, of the glory that was to be his, and the power 
 he was to receive through his death of attracting all men 
 to himself. We see his human nature asserting its in- 
 stinctive claim of self-protection, and shrinking from the 
 shame and pain and the fight with the powers of darkness 
 in prospect. But this natural feeling had to give way ; it 
 was conquered by the resolute determination of fulfilling 
 the course marked out, and finishing the work assigned. 
 
 Section C. — Christ's Words on Finding No Fruit on a 
 certain Fig-tree. 
 
 (Matt. xxi. 18, 19 ; Mark xi. 12-14.) 
 
 We must suppose one of two things here — either an 
 exhibition of captious anger in a moment of irritation and 
 
166 Judged by His V/ords. 
 
 disappointment, or some very good reason wliicli led Christ 
 to address tliese strange words to an inanimate object. 
 The first hypothesis is utterly inconsistent with every 
 other word or act we find recorded of him who, when 
 exhausted with hunger, refused to turn stones into bread 
 for the relief of his extreme need. We must suppose then 
 that some impressive lesson was to be conveyed in what 
 Christ said before this fruitless tree."^ Perhaps he meant 
 this : — A warning had been given to the Jewish nation 
 before. Up to the time of that warning the nation was 
 as a fruitless tree. But more should be done for it then. 
 It was to have the benefit of instruction from Christ and 
 his apostles, to witness miracles, and hear the words of 
 life. The reprieve had now lasted a year, during which 
 the dresser of the vineyard had laboriously watched and 
 worked, and now the tree was again examined by the 
 owner. Had it borne fruit ? No ! Then barren let it 
 continue. Let no man eat of it thenceforth for ever. For 
 this tree of God's planting must not be allowed to go on 
 deceiving men by its show of leaves — external profession 
 — without fruit. It must from that moment wither away. 
 
 We see here that Christ had no hesitation in uttering 
 what had the semblance of a harsh and vindictive impreca- 
 
 * The meaniog of tlie clause in Mark xi. 13, ' for tlie time of figs was 
 not yet,' is not obvious, Tliere are various explanations, rather inconsis- 
 tent with each other. One, that, as it was early in the year, the tree was 
 precocious in the matter of leaves, which, being observed at a distance, 
 might lead a person to expect that proportionately early fruit would be 
 found also on it. Another, that fruit might be expected, because, though 
 not in season, it hangs on some fig-trees all the year round. Another, 
 that though it was the season for figs to he on a tree, yet the recognised 
 tiine for gathering not coming till the approaching passover, it was next 
 to a certainty that figs would be found on a bearing tree. The great 
 difliculty is the position of the word ' for,' but we may think less of this 
 when we remember the equally peculiar way in which the %vi-iter of this 
 gospel introduces this conjunction in another place, Mark xvi. 4. 
 
The Evidence. 167 
 
 tion, Avlien lie found tliat a worthy end miglit be attained 
 by so doing. We see also what perfect confidence he had 
 in his j)Ower over the course of nature. 
 
 Section CI. — Christ's Words upon the Reluctance of so7ne of 
 the Rulers to Confess him, although they believed on him. 
 
 (John xii. 42-50.) 
 
 Christ taught these lovers of the praise of men more 
 than of the praise of God that they ought not to be 
 ashamed of him unless they were ashamed of God Himself, 
 for to believe in the one was to believe in the other. He 
 was come a light into the world. His words were so 
 important, and showed his true character so perfectly, 
 that a man who heard them had no excuse. By them he 
 that rejected Christ should be judged at the last day. 
 The Father Himself commanded him to speak those words, 
 in order that men through them might receive the offer of 
 eternal life. 
 
 We have here renewed assertions from Christ of his 
 union with the Father, and his claims of prescience as to 
 what should be done at the last day. 
 
 Section CII. — The Second Visit to the Fig-tree, and 
 Instructions to the Disciples thereupon. 
 
 (Matt. xxi. 20-22 ; Mark xi. 19-26.) 
 
 When the disciples had expressed astonishment at the 
 effect on the tree of Christ's words, he took occasion to 
 show a reason besides the one already considered for the 
 performance of this strange miracle. It gave an oppor- 
 tunity for instructing the disciples on the importance and 
 efficacy of strong and genuine faith. ' Have the faith of 
 God,' he said — that is, faith of excellent strength, and of 
 
168 Judged hy His Words. 
 
 range most vast.'^ Th.ej liad already performed wonderful 
 works. At a future time tliey were to do things even 
 greater than Ckrist himself had done. But for these 
 things godlike faith would be requrred. Here was a fig- 
 tree dried up. But these consequences of their acts and 
 their proclamations of the kingdom would, comparatively 
 with this transaction, be the casting of mountains into the 
 midst of the sea. Having strong faith, and forgiving in 
 their hearts all who had trespassed against them, they 
 should receive from God whatsoever they should think 
 proper to ask of Him in prayer. 
 
 Here we see Christ's power of causing an event to 
 serve the purpose of teaching more things than one. We 
 must note also the carefulness and completeness of his 
 instructions. He did not think it enough to tell the 
 disciples that they must have faith when they prayed ; 
 he taught them that they must have forgiveness in 
 their hearts also, or they would not be heard. We see 
 also how he claims authority to declare the will of God. 
 
 Section Cin. — Chrises Answer to the Priests and Scribes 
 and Elders in the Temple, on being questioned as to his 
 Authority. His Question to them ; and the Parable of the 
 Two Sons. 
 
 (Matt. xxi. 23-32 : Mark xi. 27-33 ; Luke xx. 1-8.) 
 
 After Christ's public entry into Jerusalem, and his 
 cleansing the house of God, he walked about teaching in 
 the temj)le. The scribes and elders, natm-ally irritated at 
 his assumption of command and interference with theii" 
 own prerogative of teaching, considered that the best way 
 
 * It is not ' faith in God : ' that is a mistranslation. The ' faith of God 
 is an expression similar to the 'moimtains of God,' 'the hailstones of 
 God/ c&c, equivalent to ' exceeding great mountains,' * exceeding great 
 hailstones,' &c. 
 
Tlie Evidence. 169 
 
 to x^ut a stop to this offence would be to sliow tlie people 
 that Christ was wholly unauthorised as a teacher or a 
 regulator of temple worship ; and as they were certain 
 that no civil, military, or ecclesiastical power had em- 
 j)loyed or recognised him in any way as such, there did 
 seem a fair prospect of confusing him by their question, 
 * By what authority doest thou these things, and who gave 
 thee this authority ? ' But this plan, apparently so well 
 conceived, was made to turn to their own confusion, for 
 they were not honest and straightforward themselves. 
 Christ immediately engaged to answer their questions, if 
 they would but tell him whether the baptism of John were 
 from heaven or of men. After anxious consultation they 
 were forced to make the disgraceful acknowledgment that 
 they could not tell ; they could neither say * From heaven,' 
 nor ' Of men.' Reasons of their own, with which the love 
 of truth had nothing to do, prevented their committing 
 themselves to either alternative. Christ therefore declined 
 giving an answer to the men who thus had shown that 
 they themselves were utterly incompetent to teach Israel. 
 They were wholly unjustified therefore in interfering with 
 one who had given so many proofs of ability to interpret 
 the prophecies of Scripture. And he rebuked them before 
 the people by the parable of the two sons, the first of 
 whom promised to do the will of his father, but did it not ; 
 and the second roughly declined to go and work in the 
 vineyard, but afterwards repented and went. And Christ 
 showed from this that despised publicans and wretched 
 harlots who repented at the preaching of John were really 
 in a better way, and more fit for God's work and kingdom, 
 than unbelieving scribes and priests and elders, however 
 dignified their office and conspicuous their show of piety. 
 
 Here we see again the astonishing readiness of Christ 
 for every emergency. Without the most extraordinary 
 
170 Judged by His Words. 
 
 ■wisdom and tlie deepest study of events, and of tlie cha- 
 racters of men, he conld not have been qualified to dis- 
 comfit his subtle adversaries in this encounter. It is diffi- 
 cult to conceive of anything more damaging than the 
 admission he forced them to make. The parable he then 
 delivered, and its unambiguous application, showed the 
 courage of one who feared not to tell the truth, though it 
 would drive his powerful enemies to exasperation. 
 
 Section CIV. — Parahles of the Unfaithful Husbandmen, 
 and the Marriage Feast. 
 
 (Matt. xxi. 33-46 ; and xxii. 1-14 ; Mark xii. 1-12 ; Luke xx. 9-19.) 
 
 In continuation of his rebukes, Christ then pronounced 
 the parable of the householder who owned an estate, and 
 planted a vineyard therein. He spared no expense of 
 money and trouble in providing all things requisite for its 
 culture, and the security and due utilisation of the pro- 
 duce. Then he let it out, and left it in the hands of hus- 
 bandmen, who were to work it for his account whilst he 
 was absent in a distant country. We know how these 
 men are said to have treated the servants sent from time 
 to time to claim those profits that belonged to the owner, 
 and how, proceeding from one crime to another, they 
 became so hardened at last as to kill his well-beloved and 
 only son, whom they might have been expected to reve- 
 rence. Christ then called on his questioners to pass sen- 
 tence on those wicked husbandmen. He agreed with their 
 judgment as a righteous one, and then told thera plainly 
 that the kingdom of God should be taken from them and 
 given to a nation bringing forth the fruits thereof. They 
 now rejected him ; but they should remember the Scripture 
 which said, ' The stone which the builders rejected, the 
 same is become the head of the corner.' They had pro- 
 nounced their own fate in devoting the wicked husband- 
 
The Evidence. 171 
 
 men to a miserable destruction. Tor the stone at wliicL. 
 they stumbled would grind to powder those on whom it 
 should fall. When Christ had thus spoken, the priests 
 and scribes found no room to doubt that they were 
 specially pointed at in these striking illustrations ; but 
 they received a further warning in the parable of the feast 
 prepared by a king on occasion of the marriage of his son, 
 to which those who had been formally bidden refused to 
 come, and departed instead to their ordinary occupations 
 and amusements. And certain of them, not content 
 with thus insolently and undutifully treating their king, 
 went so far as to lay hands on his messengers and to 
 beat and even to kill some of them. But the king avenged 
 his servants and destroyed those murderers and burnt up 
 their city ; and the wedding was furnished with guests, 
 not in the persons, of those who might have been expected 
 there, but of people quite unused to royal feasts, wayfarers 
 and others, both bad and good, found by the exertions of 
 the king's servants; for he was determined that his 
 feast should be eaten. It might have been supposed that 
 all who were brought thus into the royal presence would 
 have shown their respect by putting on the suitable gar- 
 ment provided for every guest. But it was not so. A 
 person was found with the presumption to seat himself in 
 the foul and miserable clothes that he had been wearing 
 in the lanes outside. He had no excuse to offer for this 
 insult, and the king resented it by ordering the foolish 
 man to be taken away, fettered and manacled, from the 
 brilliant scene and sumptuous feast, and thrust out into 
 the cold and dismal night, where those who were excluded 
 were now gnashing their teeth for envy and disappoint- 
 ment. For though many had had the opportunity of 
 joining the royal festivities, but few had taken the least 
 trouble to prepare themselves as guests whose presence 
 the king would choose to delight in. As a body, the 
 
172 Judged hy His Words. 
 
 priests and elders refused outright. They would not go in 
 at all. And of classes more willing to accept the invita- 
 tion, some would take offence at the necessity of parting 
 with their old habits, of submitting to be cleansed from 
 every defilement of the flesh and spirit, and of being in- 
 vested with the robes of purity and grace.* 
 
 In the former of the two parables here noticed we find 
 that Christ described himself as the one well-beloved Son 
 of God, whose rejection and death should be followed by 
 the miserable punishment of those who cast him out and 
 slew him. We next see how he applied to himself a re- 
 markable passage in the Psalms, allowed by many Jewish 
 rabbis to be a prophecy of the Messiah. But the stone 
 prefiguring him is not left in the state of honoured rest 
 assigned it by the Psalmist. It becomes the stone of 
 stumbling of Isaiah, against which many should fall — the 
 stone of Daniel cut out without hands, smiting whatever 
 opposes its way, and breaking in pieces, small as the chaff 
 of the summer threshing-floors, whatever it falls upon. In 
 the latter parable Christ maintains the position of the 
 Son, whilst he invests himself with the honours of the 
 royal bridegroom. 
 
 SECTiGisr CV. — Christ Answers various Questions put hy 
 Pharisees, Herodians, and Sadducees ; and himself pro- 
 pounds a Question to the Pharisees. 
 
 (Matt. xxii. 15-46 ; Mark xii. 13-37 ; Luke xx. 20-26.) 
 
 Matthew and Mark tell us that the Pharisees and Hero- 
 dians, Luke says that the chief priests and scribes, then 
 
 * It is difficult, however, to understand the connection of the last verse 
 of the section, ' Fo?- many are called^ but few are chosen/ with the rest of 
 the parable, for only one man out of the multitude of guests is spoken of 
 as turned out. May it not be that Christ was referring to the Jews then 
 around him ? that, though he invited them all; but few of them were 
 chosen ? 
 
The Evidence. 173 
 
 caused the question about tlie lawfulness of paying tribute 
 to Caesar to be put to Cbrist. It is jjossible that several 
 classes combined to tempt Cbrist by a question wbicb it 
 seemed to tbern impossible he could answer without either 
 committing hiinself against the Eoman Government or irri- 
 tatmg the feelings of the people. On the other hand, if 
 he admitted his inability to decide the point, he would 
 lose his character for courage and wisdom. We know 
 how Christ frustrated their plot by making the tribute 
 money, the denarius stamped with the image of Csesar, 
 speak for itself; and how he then delivered a precept 
 good, not only for that occasion, but for all time, ' Ren- 
 der unto Ca3sar the things that are Csesar's, and unto God 
 the things that are God's.' One set of questions was thus 
 effectually disposed of to the admiration of the bystanders. 
 But some of the Sadducees then came forward and stated 
 what they thought an unanswerable case against the doc- 
 trine of the resurrection. How could that doctrine be 
 consistent with the law of Moses, which Christ had 
 so unequivocally said should be fulfilled ? According 
 to Moses, a widow might very possibly have to marry six 
 of her deceased husband's brothers in succession. But as 
 one woman could not have seven men acting as husbands 
 at the same time in the world to come, how was her right 
 husband to be fixed upon at the resm-rection, all seven 
 having an equal claim to her? Christ showed them that 
 he could argue from words of Scripture quite as readily as 
 any of the Jewish rabbis or doctors. From passages in 
 the very books from which their objections had been taken, 
 he answered them according to their Jewish methods of 
 reasoning, and shut their mouths with arguments they 
 could say nothing against; and not without leaving us 
 another saying good as long as the world lasts, * God is 
 not the God of the dead, but of the living : for all live 
 unto Him.' The Sadducees having been thus silenced. 
 
174 Judged by His Words. 
 
 and ill a way tliat some of tlie scribes thorouglily appre- 
 ciated, the Pharisees, after some consultation among 
 themselves, thought fit to make use of a scribe, learned in 
 the law, for the purpose of making another effort to per- 
 plex Christ. At their instigation, this man, with no dis- 
 honesty on his own part, demanded of the new teacher 
 which was the great, the first, commandment of the law. 
 With none of the hesitation expected by the Pharisees, 
 Christ not only gave a direct reply to this, but took the 
 matter further than their question did. His answer, like 
 the two former ones in this section, is as good for us as it 
 was for them. Love to God is the first commandment, 
 love to our neighbours the nest. On these two things 
 hang all the law and the prophets. The scribe, having 
 received Christ's words in an honest and good heart, made 
 an admirable comment on them, and was encouraged by 
 the assurance that he was not far from the kingdom of 
 God. Up to this time, chief priests, Pharisees, Herodians, 
 Sadducees, scribes, had attacked Christ with tempting 
 questions. lie had completely repulsed them all. None 
 dared to renew the assault. He then put them to utter 
 confusion by no longer standing on the defensive. He 
 made them admit that Christ was David's son, and then 
 asked if they would tell him him how in that case David 
 could call him Lord.* How could David's descendant be 
 David's Lord ? The Pharisees were utterly unable to an- 
 swer, and their discomfiture was com]3lete. 
 
 Again we must be struck with the wonderful and ready 
 power of Christ in disposing of the questions put to him 
 
 * I am aware of the fact tliat fhis passage is interpreted by some as if 
 it contained a rebuke of tlie Jewish notion that the Messiah should be 
 the son of David — as though in fact Christ had said, ' How can this be 
 the case, when David himself calls hiin his Lord ? The idea is prepos- 
 terous.' But it seems to me that the whole tenour of Chiist's claims shows 
 that the ordinary interpretation is the correct one here. 
 
The Evidence. 175 
 
 with, the greatest subtlety by men of widely different 
 opinions among his adversaries, who made common canse 
 in trying to emban-ass him. Each set flattered itself by 
 tnrns with being able now to disgrace him before the 
 people. Christ's answers were to him an easy triumph, 
 over them all. But they were more. They contained 
 things which will serve for the instruction and comfort of 
 Christians whilst the world lasts. And then in the ques- 
 tion which Christ at length propounded to his opponents 
 he proved himself immeasurably superior to the Pharisees, 
 even in the mode of attack they had chosen to adopt. 
 And, further, as he had already accepted the title of 
 * Christ,' he did in effect not only put in a claim to the 
 kingdom as David's son, but asserted his own lordship 
 over David and every one else, till all enemies should be 
 made his footstool. 
 
 Section CVI. — Denunciation of the Pharisees and Scribes. 
 (Matt, xxiii. 1-39; Mark xii. 38-40; Luke xx. 45-47.) 
 
 Having not only answered the Pharisees, but put a 
 question to them which they found it impossible to reply 
 to, Christ judged it necessary to explain to the people 
 their proper position with respect to the authorised m- 
 structors of the nation. He told them to obey the teach- 
 ing of the scribes and Pharisees in as far as it inculcated 
 the precepts of the law, for undoubtedly they sat in Moses' 
 seat whilst the Jewish dispensation yet lasted. But he 
 cautioned the multitudes and his disciples against follow- 
 ing the example of these imperious, exacting, and osten- 
 tatious men, who said what was good and did it not. In 
 comparison with himself, the Master Teacher, scribes, 
 Pharisees, and people were all on much the same level, 
 massed together in natural ignorance of the knowledge he 
 had come to impart. And it would in due time appear 
 
176 Judged hy His Words. 
 
 that not the man of ostentation and pride sh.ould be the 
 greatest, but he that should be humble in his own eyes, 
 he who should be the most ready to serve his neighbour 
 in love. Christ then proceeded to declaim against the 
 hypocritical scribes and Pharisees, exposing the oppres- 
 sion and wickedness and the futility of their fine-drawn 
 scrupulosities. He reproached them in terms of the 
 severest indignation imaginable, till at length he as it 
 were gathered together in one great reservoir of ven- 
 geance all the righteous blood that had been shed upon 
 the earth, from the blood of the righteous Abel which 
 cried to God from the ground, to the blood of Zacharias 
 who was stoned in the court of the House of the Lord, 
 saying, * The Lord look upon it and require it.' He let 
 loose this awful flood to overwhelm the guilty host, even 
 as the waters of the Red Sea piled up in a heap had once 
 been let fall on other taskmasters and oppressors of Israel. 
 Upon that generation all these things should come. 
 Jerusalem, that had killed the prophets, Jerusalem, that 
 had stoned the men of God sent to protest agamst its 
 wickedness, should now fill the measure of its iniquities. 
 Yet, though it had earned the title of the city of blood, 
 it had once been the city of God, the habitation of the 
 great King ; and, ' How often,' exclaimed Christ, ' How 
 often would I have gathered thy children together, even 
 as a hen gathereth her chickens under her wings, but ye 
 would not ! But, alas ! now your day is over, your house, 
 that once was fiUed with the glory of the Lord, shall soon 
 be left unto you desolate. He who would have been your 
 mighty Guardian has been rejected ; and no further 
 deliverance will be vouchsafed for you by the Son of man 
 till your hearts shall be turned to him after your calami- 
 ties, and you shall be prepared to say, " Blessed is he that 
 Cometh in the name of the Lord ! " ' 
 
Tlie Evidence. 177 
 
 Here we find Christ pouring forth denunciations of 
 severity perfectly astounding. His indignation boils up 
 with violence before the intensity of his anger. ' Hypo- 
 crites, shutters-up of heaven, devourers of widows' houses, 
 makers of long prayers for a pretence, recipients of especial 
 damnation, children of hell, blind guides, strainers away of 
 gnats and swallowers of camels, fools, upholders of outside 
 decency and of inward extortion and excess, men no better 
 than whited sepulchres, full of all uncleanness, serpents, 
 generation of vipers, children of them which killed the 
 prophets, fall of iniquity, where is the convicted male- 
 factor more fit than you for the flames of Gehenna ? ' 
 Thus spake Christ; and did Athenian orator ever pour 
 forth such a torrent of opprobrium against the enemy of 
 his people ? How intrepid the lowly man who could thus 
 denounce the powerful to their faces ! How awful that 
 presence must have been which could restrain them from 
 instantly turning upon him and tearing him to pieces ! 
 And must we not understand that when Christ charged 
 that generation with all the righteous blood ever shed, he 
 meant that his own blood was of more account than that 
 of all the xn'ophets since the world began ? that the deeds 
 of all the murderers of the prophets together should be 
 exceeded in malignity and import by the act of the gene- 
 ration that should put him to death? We must also 
 notice Christ's prediction of a better state of things at 
 some future time, when his return would at length be 
 welcomed by a repenting and expectant nation. 
 
 Section CYII. — The Widow^s Two Mites. 
 (IVIaik xii. 41-44 ; Luke xxi. 1-4.) 
 
 A poor widow having dropped into the treasury of God 
 two of the minutest j)ieces of money that were in use 
 among the Jews, Christ told his disciples that she had 
 
178 Judged by His Words. 
 
 cast in more than all the rich who had jnst contributed, 
 though they had cast in much. For hers was a genuine 
 sacrifice.* Small as the value was of her two little brass 
 coins, she would feel the want of them, for she had no 
 more left. But the large gifts of the rich cost them com- 
 paratively nothing, and showed no self-denial like hers, 
 for they had abundance left for the support of life, and for 
 indulgence in luxury too. 
 
 We have here an instance, not only of Christ's appre- 
 ciation of a lowly act of self-denial, but also of his readi- 
 ness in turning to good account every opportunity of 
 qualifying his disciples for their future office. What was 
 done by the poor widow would have been thought beneath 
 the observation of those around her, but Christ seized the 
 occasion of showing what it was that rendered a gift ac- 
 ceptable to God. How ready the stores of wisdom and 
 knowledge laid up in him always were for the enrichment 
 of the minds of his sincere followers ! 
 
 Section CVIII. — Reply to Questions of the Bisciiyles put 
 
 from the Mount of Olives over against the Temple. 
 
 (Matt. xxiv. 1-51 ; Mark xiii. 1-37 ; Luke xxi. 5-38.) 
 
 The most contradictory opinions have been formed as to 
 what Christ described and predicted in the discourse de- 
 livered in reply to the questions urgently put by some of 
 his disciples as he sat upon the Mount of Olives in view of 
 the stately buildings of the temple. Stones of magnifi- 
 cent size and finished workmanship adorned it ; and there 
 seemed no reason why it should not be as lasting as the 
 hill on which it was built. But Christ had just said that 
 not one stone should be left upon another that should not 
 
 * We do not know all the circumstances of the case. It would not be 
 right or just for a widow amongst us to give away everything. And 
 Christ does not say that the act was prudent^ but that the gift was great. 
 
The Evidence. 170 
 
 be cast down. So far all is clear. But there are expres- 
 sions in the discourse that followed which have led to 
 much discussion. Christ certainly spoke of the coming of 
 the Son of man. But what did that mean ? The destruc- 
 tion of Jerusalem ? the end of the Jewish polity or dispen- 
 sation ? the future judgment of all men ? or the end of the 
 world ? All these opinions have their advocates. Perhaps 
 the most sensible thing for us to do will be to look back at 
 the question which the discourse was intended to answer. 
 According to Matthew, Christ was asked, ' Tell us, when 
 shall these things (the throwing down of the stones of the 
 temple and its reduction to a heap of ruins) be ? and what 
 shall be the sign of thy coming, and of the end of the 
 world ? ' According to Mark, the question was, ' Tell us, 
 when shall these things be ? and what shall be the sign 
 when all these things shall be fulfilled ? ' And according 
 to Luke, they asked him, ' Master, but when shall these 
 things be ? and what sign will there be when these things 
 shall come to pass ? ' Now, the last form of the question 
 seems explicit enough, and would lead us to conclude that 
 Christ's answer could refer only to the destruction of 
 Jerusalem. But the question in Matthew appears to go 
 farther than that. Perhaps it is only fair to suppose that 
 the disciples had very confused ideas at the time, and 
 mixed several things together which we are in the habit 
 of considering as very distinct the one from the other. 
 Probably to men in the position of Peter, James, John, 
 and Andrew, the destruction of the temple and the holy 
 city, and the complete overthrow of the nation of Israel, 
 would be looked foi-ward to as the end of the world, or — 
 as more properly translated, perhaps — ' the completion of 
 the age.'* And it does not seem unreasonable to suppose 
 that Christ's answer was framed so as to be applicable to 
 
 * (!vvTt\ila T(w alwvoc. Why sliould tliis necessarily mean the destruc- 
 tion of the world ? 
 
 n2 
 
180 Judged by His Words. 
 
 all the ideas pervading the disciples' question, confused 
 notions thougli tliey were of men who hardly knew what 
 they were talking- about. It may be that Christ perceived 
 that their state then was one not capable of bearing a clear 
 communication of the things decreed by the Father, 
 although it was of great importance that some instruction 
 with reference to such things should be indelibly impressed 
 on their minds for their future guidance and comfort. 
 Many things might thus be blended in imperceptible lines of 
 union. How indeed could we expect that any predictions 
 very explicit would be at that time communicated by one 
 who scrupled not to declare that ' of that day and that 
 hour knew no man, no, not the angels in heaven, neither 
 the Son, but the Father? ' 
 
 Reasons have been offered above to show why we should 
 not wonder that minute details of circumstances and time 
 are not to be found throughout Christ's discourse under 
 consideration now. Few, it should be remembered, are 
 the prophecies that are clear before folfilment. But we 
 see there are some things here of which Christ does speak 
 very clearly. .We must, for instance, note the certainty 
 with which he foretold the destruction of the strong 
 edifice which was then receiving elaborate completion. 
 Notwithstanding its apparent impregnability and the 
 valour of the Jews, devoted to infatuation in their attach- 
 ment to their temple, not one stone of it should be left 
 on another. We see the claim he makes of personal 
 ability to endow his disciples with an utterance of irre- 
 sistible wisdom. And this is the more remarkable be- 
 cause he had told them before that he should shortly be 
 crucified, and also that ' the Holy Ghost,' * ' the Spirit of 
 their Father,' f should teach them and speak in them. 
 He thus claims a power equal to that of the Holy Ghost. 
 * Luke xii. 12. t Matt. x. 20. 
 
The Evidence. 181 
 
 We must note also the boldness of his candour in faith- 
 fully telling his disciples of the troubles and persecutions 
 the J would have to suffer in remaining faithful to him. 
 We see too the glory and power which he claims for the 
 Son of man. He should come in the clouds of heaven 
 and send his angels to perform his orders. And his re- 
 markable prediction should not escape us that the Jewish 
 race should not pass away till all these things should be 
 fulfilled. Nor should we fail to note the importance that 
 Christ attached to his own words. ' Heaven and earth,' 
 said he, ' shall pass away ; but my words shall not pass 
 away.* Yet, for all this, our attention must be given to 
 the fact that he was truly a man, that his mind was 
 human as well as his body, and that so far alone as it 
 pleased the Father for the necessities of His work to 
 reveal things to him, he had better means than any other 
 man of his nation of obtaining knowledge. 
 
 Section CIX. — ParaUes of the Ten Virgins and of the 
 Talents. 
 
 (Matt. XXV. 1-30.) 
 
 There is scarcely an English person of any education 
 whatever who is not perfectly familiar with the words of 
 these two parables. We are told in the first how a com- 
 pany of ten virgins, with lamps sufficiently well trimmed 
 and burning brightly enough to entitle their bearers to a 
 place in a very splendid marriage procession, went forth 
 one night to meet the bridegroom, with the object of 
 entering the house in his train, and then sharing the 
 wedding festivities. All of them had lamps of the same 
 kind, all used oil of the same quality. It so happened 
 that they had to wait some time for the bridegroom. 
 Nature in the depth of night seeks repose ; so, although 
 they knew the procession might come by at any moment. 
 
182 Judged hy His Words. 
 
 they all dropped asleep. A sudden cry at length aroused 
 them from their slumbers, and they had scarcely tnne to 
 look to their lamps when the bridegroom came past. 
 Then some of the virgins found to their horror that their 
 lamps were useless, because they had only taken oil 
 enough with them to feed the flame for a short time. In 
 the hurry and confusion they could not procure more 
 before the bridegroom had gone by, and before those 
 virgins who had wisely brought some vessels with a supply 
 of oil for replenishing their lamps in case of need had gone 
 in with the bridegroom to the marriage -feast. The im- 
 provident virgins found that all their trouble had gone for 
 nothing. For want of oil at the right moment, they 
 had been unable to follow the bridegroom with their 
 lights. They were not therefore recognised as having 
 had a place in his retinue, and were forced to remain 
 without in the dark night, whilst their former companions 
 were joyfully feasting in the illuminated chambers of the 
 newly-married pair. 
 
 Thus did Christ teach his discijples the necessity of 
 being always prepared. ' I told you just now,' he said, 
 ' that you cannot possibly know the time of the coming 
 of the Son of man. Take good care then to be always 
 in a state of readiness for him ; for only so can you be 
 safe against the dreadful disappointment of being shut 
 out from the presence of his glory at last.' Christ then 
 delivered the parable of the ' Talents,' very similar in 
 some things to that of the ' Mince ' already noticed. 
 Yet there is an important difference in the details. In 
 the one, for instance, the same small sum is entrusted to 
 each of the servants ; but here various sums, all of con- 
 siderable value, are severally apportioned for employment, 
 according to the ability of those who had to take them. 
 Here, too, the good servants are congratulated and invited 
 to participate in the joy of their lord. And we are taught 
 
The Evidence. 183 
 
 that, whatever we may think of the scantiness of our 
 means or the greatness of our disadvantages, each one of 
 us is really intrusted with talents according to his own 
 ability of making good use of them; and that whoever 
 fails to employ them profitably will not only be disentitled 
 to admission to the mansions of the blessed and to posts 
 of honourable distinction hereafter, but will find himself 
 positively turned away into the darkness without, to spend 
 a night of self-upbraiding and mortification. 
 
 We cannot help noticing again Christ's wonderful 
 powers of conveying instruction. In language simple as 
 it was impressive, and by figures not likely to be forgotten, 
 he here taught certain truths concerning the kingdom of 
 heaven. The former of the two parables of this section 
 proves his abilit}' to put forth an entirely fresh illustration 
 whenever he chose. The latter shows how easy he found 
 it to vary the details of one already given when occasion 
 required. But I cannot dismiss the parable of ' the 
 Virgins ' without pointing to a prophetic touch of truth in 
 it — truth patent to all Christendom to the present day. 
 It will be admitted that the ' bridegroom ' is the Son of 
 man. It is equally evident, then, that the virgins with 
 lamps represent those who should profess his name during 
 his bodily absence from this world — in other words, the 
 members of his Church on earth. And I wish to call 
 attention to the fact that in the parable all these are 
 stated, all, without exception, to have slumbered and slept 
 whilst the momentarily-expected bridegroom tarried. 
 Now it is undeniably an article of belief with Christians 
 (I speak of them as a body) that their Master will come 
 again. It is a matter of past history and present obser- 
 vation that his immediate coming has often been thought 
 at hand, always considered possible, and tliat the time 
 when it will actually be is quite uncertain to this day. 
 
184 Judged hy His Words. 
 
 some of the best Christians since their Lord's depai-ture 
 from earth having made the greatest mistakes about it. 
 Still, however that may be, there are many thousands, I 
 might say millions, of Christians now existing who feel as 
 sure as they do of anything that the narrator of this 
 parable will come again at some period (whether distant 
 or within the next few days), of which the only thing cer- 
 tain is its suddenness. And yet, with few exceptions, 
 which the parable leaves out as hardly noticeable, they all 
 attend to the concerns of religion and the ordinary affairs 
 of this life just as if Christ's coming were an impossi- 
 bility. I do not think this is too strong an expression to 
 use ; but if it be, I may say it is undeniable that they act 
 not at all like men awake to the possibility of Christ's 
 coming in their time. Can we even say they show signs 
 of being awake to what they would admit as an inevitable 
 certainty, that if Christ come not whilst they are in the 
 body they must be called away at some time to meet him, 
 and that the summons for them to do so may be put in 
 force at any moment ? My object demands no expression 
 of opinion whether or not in the constitution of things it 
 is a necessity of the case that Christians should thus close 
 their eyes. We know at least that the preparations of 
 half the number of virgins had been so wisely made as to 
 serve them in good stead at the supreme moment. The 
 lamps feebly grasped during their slumber had begun to 
 flicker, but they had sufficient oil in readiness for the 
 revival of the almost expiring flame when the sudden 
 shout aroused them, making known the bridegroom's ap- 
 proach. It would have been enough for the conduct of 
 the parable — indeed, some peoj^le might have thought it 
 better — if the foolish virgins only had been represented as 
 falling asleep. But the prescience of the narrator fore- 
 shadowed what we still find strictly true — that the wise 
 have their time of slumber as well. 
 
Tlie Evidence. 185 
 
 Section CX. — The Coming of Christ to Sit in Judgment on 
 the Nations. 
 
 (Matt. XXV. 31-4G.) 
 
 Wlioever remembers that all the words in this chapter 
 were spoken in direct continuation of the discourse 
 detailed in the preceding one, must admit, I think, that 
 Christ's reply to the questions of the disciples embraced 
 the recognition of matters stretching much further into 
 futurity than the destruction of Jerusalem. In the two 
 parables just glanced at, he had spoken of his own waiting 
 servants and friends. He had told how their works of 
 faith, and labours of love, and patience of preparation would 
 be rewarded, at his coming, by their final participation in 
 the joy of their lord, and their entrj^ to the marriage 
 supper with the bridegroom himself; and he had described 
 the one evil man and the five foolish virgins who should 
 miss those things. But in either case these were of his 
 servants, or of the company that professed to do him 
 honour. So far, then, for what we call the Church. But 
 now, in the sublime passage before us, Christ tells hoAv he 
 will come in glorious state to judge the nations ; not this 
 time as the bridegroom, not as the master of a well- 
 selected household, but as a sovereign lord, even as the 
 King of all the earth. Sitting thus on the throne of his 
 glory, he would survey those whom his irresistible sum- 
 mons had gathered before him, and would marshal them 
 in ranks according to his unerring insight reviewing their 
 previous course. Up to that instant it would seem that 
 the nations before his tribunal had not known him. 
 Astonished, then, were those among them who had given 
 meat to the hungry and drink to the thirsty, who had 
 sheltered the stranger, clothed the naked, visited the sick, 
 and personally comforted the prisoner, to hear that they 
 
18G Judged by His Wo?rIs. 
 
 liad in effect done all tliis to the King, who from his 
 glorious judgment-seat would now invite them as the 
 blessed of his Father to inherit the kingdom prepared for 
 them from the foundation of the world. Equally as- 
 tounded were the unmerciful and hard-hearted amongst 
 them — those who had refused to devote time or property 
 to the relief of the distressed — at hearing that the neg- 
 lected, needy, and afflicted were brethren of the great 
 King, and that in declining to relieve them they had in 
 effect turned him from their doors. Therefore were these 
 accursed, and ordered to depart into the eternal fire pre- 
 pared for the devil and his angels. And so they went 
 away to eternal punishment, whilst the righteous went 
 into life eternal. 
 
 If the interpretation above given be correct, we have 
 here Christ claiming the heathen "^ for his inheritance, 
 and the utmost parts of the earth for his possession. 
 But I do not know why we should feel bound to under- 
 stand this prophecy before its fulfilment, any more than 
 we are obliged to indicate the precise gradations from 
 one obscurely shadowed period to another that underlie 
 the predictions in the preceding chapter of Matthew. 
 But whatever this gathering of all the nations may 
 mean, whatever the kingdom to which the righteous 
 among them are called (a kingdom administered, as some 
 other Scriptures seem to indicate, by the saints), what- 
 ever the nature of the punishment to which the un- 
 merciful among them are to be relegated, one thing ' is 
 certain, that Christ here speaks of himself as ' the King,' 
 high above all nations, the Judge of the earth, from whose 
 sentence there is no appeal. We must also notice the 
 condescension of the Son of man in identifying himself 
 with the least of his brethren. 
 
 * T(i tOr7], V. 32, almost invariaLly translated ' the heatlien ' in the New 
 Testament. 
 
The Evidence. 187 
 
 Section CXI. — The Preparation to Eat the Passover with 
 the Disciples. 
 
 (Matt. xsvi. 14-20; Mark xiv. 12-17; Luke xxii. 1-18.) 
 
 Now Christ's public instructions liad all been delivered. 
 No warning", no invitation more, was Jerusalem to have. 
 Christ felt that his time was come. But presentiment 
 it could not be called. It was a certainty with him that 
 the paschal season should not come round again till the 
 Son of man should have been given into the hands of 
 sinners. He was ready for what was to follow. But his 
 mind was full; as every man's must be when he certainly 
 knows he is going to do or to suffer some great thing. And 
 so Christ, yearning for friendly sympathy, spoke of what 
 was engrossing his thoughts at the moment, reminding 
 the disciples that after two days was the feast, and telling 
 them that simultaneously with it the Son of man should 
 be betrayed to be crucified. It is not within the scope of 
 our plan to examine the steps taken by priests and scribes 
 and elders and the wretched Judas. We have only to do 
 with Christ's words ; and the next that aj)pear in the New 
 Testament narrative, after his communication just noticed, 
 were addressed to Peter and John, with orders to prepare 
 the Passover, and directions for finding the man who 
 would provide the twelve and their Lord with an apartment 
 suitable for what was to be done. In this guest-chamber, 
 a large upper room furnished and prepared, Christ was at 
 length seated with his disciples, and again he spoke of 
 that which was uppermost in his mind. ' With desire,' 
 he said, ' I have desired to eat this Passover with you 
 before I suffer. I shall never be present at another, but 
 the wickedness of man has not been permitted to remove 
 me from earth before I could thus gather together my 
 beloved friends as a father collects his own ftimily and 
 
188 Judged by His Words. 
 
 presides at this solemn feast. Divide now among your- 
 selves the cup of which I have just with thanksgiving par- 
 taken. Before the fruit of the vine can be prepared for 
 the next Passover I shall have departed from this world. 
 The kingdom of God — a dispensation which will not con- 
 sist of ordinances of Mosaic authority — shall by that time 
 have had its foundation laid ; and this Passover, divinely 
 sanctioned and long-established as it is, shall be virtually 
 superseded by a rite of my own ordaining.' 
 
 The three things I principally note here are — the 
 yearning Christ felt for human sympathy when his mind 
 was full of the thought that his passion was close at hand ; 
 the attention nevertheless shown towards his faithful dis- 
 ciples ; and the certainty that what he was about to suffer 
 and do would be effectual for the establishment of the 
 kingdom of God. 
 
 Section CXII. — Christ Corrects the Amhition of the Disciples, 
 Washes their Feet, and Designates Judas as the Traitor. 
 
 (Matt. xxvi. 21-25; Mark xiv. 18-21 ; Luke xxii. 21-30; 
 John xiii. 1-30.) 
 
 Thus commenced this paschal supper.* And now the 
 disciples, more ready to think of the near approach of the 
 kingdom and of the so lately foretold coming of the King 
 in glory than of the painful passages first to be gone 
 through, set their imaginations to work, not without 
 selfish dispute, in allotting to themselves what they 
 thought would be the highest posts in the court of the 
 great King. Their ever-watchful master turned this oc- 
 casion to account in giving to all his followers that great 
 
 * I think this term may be used whether the Passover was actually 
 kept on that particuhir day or not. My purpose does not require a 
 solution of that difficult question. 
 
The Evidence. 189 
 
 lesson of unselfish humility and personal kindness re- 
 corded by the apostle John ; who tells us how Christ, 
 rising from his couch and divesting himself of his robe of 
 honour, the seamless coat, condescended to appear before 
 the twelve as a menial servant with all the preparations 
 necessary for washing their feet. We read that he really 
 did perform this act of personal service to each of his 
 disciples, and that when Peter very naturally remonstrated 
 as his turn came, Christ said, ' If I wash thee not, thou 
 hast no part with me ; ' and that when that ardently- 
 loving man then put forth the unreasonable demand, 
 ' Lord, not my feet only, but also my hands and my head,' 
 Christ replied, ' He that hath bathed needeth not save to 
 wash his feet, but is clean every whit : and ye are clean, 
 but not all ' — as much as to say, * One of you has never 
 properly cleansed himself at all ; and therefore the external 
 washing of his feet, although by my own hands, will do 
 him no good whatever. But his is a solitary case among 
 you. You others, faithful believers in me, though doubt- 
 less overpowered at times by the suddenness of tempta- 
 tion, are not to think that a thorough or a totally new 
 cleansing is every moment required. A Christian man is 
 not to be perpetually complaining of his filthiness, as 
 though God had done nothing yet for his purification. 
 Once bathed in the fountain provided for sin and unclean- 
 ness, saved by the laver of regeneration and renewing of 
 the Holy Ghost, he is in effect clean, and fit to take his 
 place at the heavenly feast. True, he must walk thither 
 on polluted ground, and his feet must needs become some- 
 what soiled in the way. But beyond that he is clean 
 every whit. Let your feet then be washed before you 
 recline at the table of him who bids you to the royal 
 banquet, and you will be received as perfectly acceptable 
 guests.' Having given this practical illustration of 
 humility, and evolved therefrom an incidental lesson of 
 
190 Judged hy His Words. 
 
 great importance, Christ, now again in his robes, taught 
 with his wonted authority. He said that his disciples 
 ought to do to each other as he, their Lord and master, 
 had done to them — that they who had learnt of him 
 should act somewhat better than unenlightened Gentiles 
 amongst whom unscrupulous tyrants were flattered with 
 the title of benefactors and names of honour wholly un- 
 deserved. The coming kingdom was to be conducted on 
 different principles. There, he who best served those 
 around him should be first. They could not possibly 
 humble themselves so deeply as he had, but they might 
 strive to emulate his example of kind unselfish service to 
 the brethren. The disciple who the most nearly followed his 
 lord in this respect should be the chief. And the attain- 
 ment of post and honour in his kingdom would be worth 
 their utmost efforts. Notwithstanding all their failings, 
 they had been in the main constant to him during his 
 temptations, and he would now ratify the promise made 
 before, that they should eat and drink at his table and sit 
 on thrones, judging the twelve tribes of Israel. But this 
 general promise had, alas ! its exception. Well he knew 
 that one of those now eating with him would lift up his 
 hand against him. There was base treachery amongst 
 those who had been the objects of his most condescending 
 kindness. And he mentioned these things beforehand 
 that their faith might not be shaken when they should 
 see his sufferings. Having spoken to this eifect, and 
 knowing that Judas was now ready, the master of the 
 feast could no longer refrain from exclaiming that the 
 hand of a traitor was with him at the table. Eagerly 
 then the disciples enquired among themselves who the 
 man could be. Pressed by their importunities, Christ 
 made the required indication to the disciple lying on his 
 breast at supper by giving the sop to Judas Iscariot. So 
 doing, he said, ' The Son of man now goeth, as it is written 
 
Tlie Evidence. 1!)1 
 
 of him. Tliere will be no passing through the midst of 
 his enemies and so escaping now. Yet woe to that man 
 by whom he is betrayed ! Neither the determination of 
 God nor my readiness for sacrifice will lessen his frightful 
 responsibility or relieve the blackness of his guilt in the 
 least degree.' Judas, however, now in unchecked career 
 down the road to destruction, and hardened by the powers 
 of evil, had the effrontery to say, ' Master, is it I ? ' 
 Christ, by a sign understood by the traitor, answered, 
 ' Yes ; ' and added aloud, ' What thou doest, do quickly.' 
 
 In the words to Peter there is a remarkable combination 
 of those things which distinguish the sayings of Christ. 
 We find condescension, firmness, authority, and affection, 
 high wisdom also in repressing the extravagance of enthu- 
 siasm. We must be impressed too with his resolution. 
 Notwithstanding the perturbation of his human feelings, 
 there remained the firmness of his resolve to go through 
 his appointed sufferings, without flinching, to the end. 
 We must notice also his penetration through the designs 
 of Judas, his foreknowledge of what was coming, and his 
 confident certainty of ultimate glory and power. 
 
 Section CXIII. — Exhortation to the Eleven Biscijyles, and 
 Forewarning of Peter^s Denial. 
 
 (Luke xxii. 31-34 ; Jolin xiii. 31-38.) 
 
 Christ, relieved of the traitor's presence, talked in un- 
 reservedly affectionate language to the faithful ones left 
 around his table. He spoke of his glory as perfectly cer- 
 tain, and now almost immediately to begin. As a father 
 about to leave his ' little children ' for a place to which 
 they could not accompany him, he exhorted them in terms 
 of endearment to love one another during his absence, as 
 
192 Judged hy His Words. 
 
 lie had loved them. To Peter, who anxiously asked 
 whither he was going, he said, ' Whither I go, thou canst 
 not follow me now ; but thou shalt follow me afterwards.' 
 The zealous disciple enquired why he could not follow 
 then, and said he would lay down his life for his master's 
 sake. Christ contradicted him not ; but solemnly warned 
 him of the fearful assault of which he was soon to be the 
 object ; and, to prevent the despair that might otherwise 
 follow the fall, he said that, through his intercession, 
 faith would not be permanently extinguished ; that re- 
 covery should take place, and that the experience so pain- 
 fully gained was to be applied for the strengthening of the 
 repentant apostle's brethren. 
 
 We see throughout the passage not only strongly- 
 marked affection, but the entire absence of what we 
 should call ' littleness ' in Christ's character. He was 
 talking to twelve men who in this solemn crisis of their 
 master's history had been occupied among themselves, 
 not in responding to his call for sympath}', but in wrangling 
 about precedence one with another. But Christ re- 
 proached them not because they failed to appreciate his 
 supremely awful position and infinitely important designs. 
 Enough for him that they were attached friends, faithful 
 and obedient disciples. So he overlooked their failures 
 and rudenesses, and treated them as a loving parent 
 treats his little ones who only behave with impropriety 
 because they know no better. With one of them his for- 
 bearance was not confined to this. For Peter afterwards, 
 in as far as words could go, threw over his Lord alto- 
 gether ; and yet not one expression of resentment for his 
 disciples' injurious treatment fell from Christ. But he 
 did speak words which must have brought a ray of hope 
 before the eyes of Peter, even when they were filled with 
 tears of bitter remorse. We see too the foreknowledge 
 
The Evidence. 10;] 
 
 possessed by Christ of that which seemed most unlikely to 
 happen ; and also the efficacy that he attributed to his 
 own intercession with the Father. 
 
 Section CXIV. — The Institution of the Eucharist. 
 (Matt. xxvi. 26-30; Mark xiv. 22-26; Luke xxii. 19, 20.) 
 
 Putting together the accounts in the three synoptical 
 gospels, we find Christ's words in giving the bread thus 
 reported, ' Take, eat : this is my body which is given for 
 you : this do in remembrance of me.' And in giving the 
 cup, ' Drink ye all of it ; for this is my blood of the New 
 Covenant ' (or, ' this cup is the New Covenant in my 
 blood ') ' which is shed for you and for many for the re- 
 mission of sins.' He then probably repeated what he had 
 said before, ' Verily I say unto you, I will no more drink 
 of this fruit of the vine until that day when I drink it new 
 with you in the kingdom of my Father.' We must try to 
 understand Christ here, or else the words he used on this 
 solemn and most important occasion will not serve our 
 immediate purpose of gathering indications of his cha- 
 racter and nature. 
 
 Some time before, Christ had used words which as- 
 tounded friends and foes alike. ' Verily, verily, I say unto 
 you. Except ye eat the flesh of the Son of man, and di'ink 
 his blood, ye have no life in you. Whoso eateth my flesh 
 and drinketh my blood hath eternal life.' The disciples 
 found these words mysterious. ' This is a hard saying,' 
 they said ; ' who can hear it ? ' And at that time it un- 
 doubtedly was a hard saying ; for the objects and the 
 purposes of the incarnation, unfolded afterwards, had not 
 reached fulfilment, and were known on earth only to him 
 who propounded this mystery. But now, at this last meal 
 with the disciples, the end was so near as to be, in Christ's 
 view, as good as accomplished. He had told them the 
 
 
 
194 Judged by His Words. 
 
 Son of man was already glorified, and in tliat sense lie 
 now speaks. * Witliont the incarnation of the Son of 
 God,' he seems to say, ' no perfect sacrifice conld have 
 been offered — no life eternal could have been had for man. 
 And you must realise this great truth. Therefore I liave 
 declared that you must eat the flesh of the Son of man. 
 Now, in eating this — this bread of which I here call on 
 vaj disciples in union together to partake of — you eat no 
 Jewish sacrifice, but you eat my flesh which is given for 
 you, my body so soon now to be broken on the cross. I 
 have said too that you must drink the blood of the Son of 
 man. I now tell you that you have no need henceforth 
 to sprinkle the blood of the Passover, or to shed the blood 
 of bulls and goats ; but I say that in this cup which here 
 I give you, this cup of which you must all drink, you have 
 my blood, the blood of the New Covenant, without which 
 there could be no remission of sins. After my departure 
 I enjoin you, and all belonging to my church, as joint 
 members of one body, to meet together thus in remem- 
 brance of me ; and to show forth in the face of all men 
 how that I, once for all, yielded up life before God — life 
 inherent in myself, which no man could take from me. 
 And in observing this my ordinance, believers in me, in 
 communion together, shall be blessed in all the benefits 
 springing from the incarnation of the Son of God. They 
 will by faith receive the flesh and drink the blood of the 
 Son of man. They shall be strengthened and edified with 
 heavenly food, they shall drink of the streams of eternal 
 life.' 
 
 I have given what I conceive to be the import of Christ's 
 words here. If they indicated any mystery, I am not 
 bound to explain it. Those who would reduce them to 
 the level of man's ordinary apprehension should remember 
 that the most noted leader of the early church, one gene- 
 rally accounted an inspired apostle, spoke of the Lord's 
 
Tlie Evidence. 195 
 
 Suppar as ' the communion of the body of Christ — the 
 communion of the blood of Christ ; ' and that he warned 
 m.en of the awful consequences of meddling therewith 
 without proper motive, and of judgments that would be 
 inflicted on those partakers who discerned not ' the Lord's 
 body.' 
 
 We have here a surprising declaration made by a 
 certain individual. Whilst handling the two simple 
 elements of an ordinary meal, he engaged that in par- 
 taking of them in accordance with his own institution 
 and ordinance, in remembrance of him, his faithful 
 disciples should share together inconceivable blessings 
 resulting from his incarnation ; for less than this could 
 not be meant by feeding on his body and drinking his 
 blood. What confidence this in himself! — in ihe trans- 
 cendent worth of his own nature and importance of his 
 own work ! What reliance on the power of his spirit 
 over men ! And can any one deny that this confidence 
 was justified ? Up to this our time, at least, though he 
 instituted no gorgeous ceremonial * this ordinance has 
 been strictly observed. Already has it lasted for a longer 
 period than that wherein were duly celebrated the Pass- 
 over and other things belonging to the splendid ministra- 
 
 * The ' Lord's Supper ' cannot possibly be administered now without 
 some kind of ceremonial. Something beyond what was barely ordained, 
 decency and order require even in a Nonconformist chapel of the severest 
 type. Ceremonial may be excessive or deficient, according to the judg- 
 ment of different churches (of course I mean branches of the church) or 
 of different individuals in the same church. The accident of its being 
 more gorgeous than it need, cannot hinder the communicant from receiv- 
 ing the benefit intended by Christ. Nor of itself, can a more meagre 
 ceremonial prevent his receiving the body and blood of Christ. There 
 is no reason why the partaker who is actuated by worthy motives, 
 should not find what he looks for, even though he whose office it is 
 to administer the sacrament to him should grievously mistake, in one 
 sense or the other, the import of the words attributed to Christ in this 
 institution. 
 
196 Judged hy His Words. 
 
 tions of the Mosaic priesthood whicli it superseded. 
 Though Christians may not all agree in the precise 
 import of the words of the institution, it is evident that 
 they do to this day meet together to show their Lord's 
 death — that they believe they do thus partake of the 
 benefits intended by Christ ; that numbers of them are 
 persuaded that in so doing they receive the very body 
 and blood of Christ. And what reason is there to imagine 
 that for the ages stiU future, partakers, when worthily re- 
 ceiving, shall cease to find a certain energetic, though 
 uncomprehended principle imparted to them, stimulating 
 their devotedness to God and love to the brethren ? 
 
 Section CXV. — Chrisfs Discourse with Ms Disciples after 
 the Institution of the ' Lord^s 8upper.' 
 
 (Luke xxii. 35-38 ; John xiv. 1-31 ; xv, 1-27 ; xvi. 1-33.) 
 
 Christ now advertises his apostles that after his depar- 
 ture their lives, in all but a few exceptional cases, would 
 be exposed to casualties and injuries equally with other 
 men's. They would have to use the means of defence 
 which property, law, or the possession of arms might place 
 within their reach. When he had sent them through the 
 land two and two, a special providence had accompanied 
 them, and everything they could possibly require had 
 been guaranteed. They admitted that they had lack of 
 nothing, though they had taken no money, no store of 
 provisions, no protection against the roughnesses of the 
 way. But now all this was to be changed. He whom the 
 people had wished to salute as their king was now about 
 to be executed as a malefactor, and his adherents would 
 share his reproach and would be persecuted by all classes. 
 But when his disciples showed that they were partly 
 armed, he intimated that weapons were not required for 
 the moment, his servants were not to fight whilst he was 
 
2'he Evidence. 197 
 
 with them ; he Avould provide for their safety during his 
 own sufierings. But aftei*wards they should have much 
 to contend with. ' Yet, notwithstanding all this and other 
 things that must weigh heavily on your minds,' added 
 Christ, ' let not your heart be troubled, maintain your 
 faith in God, maintain your faith in me. It may seem 
 difficult to do this when left to yourselves in the midst of 
 foes, but it shall not be impossible ; for you will remember 
 that my absence from among you is for the advancement 
 of your own interests. I am going to my Father's, where 
 there is abundant room for you all. I am going to pre- 
 pare a place for you in His happy and glorious dwelling ; 
 and there, in mansions of peace, you shall abide for ever. 
 And as certainly as I go I will come again and receive 
 you to myself no more to part, for where I am, there shall 
 you be also. And you ought to be at no loss to know where 
 I am going, and the way thereto.' But Thomas demurred 
 to this. So Christ told them that when he spoke of going 
 to the Father he meant that he could go in his own right, 
 whilst they could only go through him as the way. He 
 also was the truth and the life, the personification of these 
 attributes of God. Therefore those who had known him 
 had known — and, in a sense, had seen — the Father also. 
 Further, in reply to an observation of Philip's, Christ 
 persistently declared his own union with the Father; 
 and promised that through power which he would send 
 down to them from the Father, the apostles should perform 
 even greater works than he had himself shown on earth ; 
 they should have much greater success in their ministra- 
 tions than he had met with. He then charged them to 
 keep his commandments, and promised that when he 
 should be gone another Comforter should come to take 
 his place with them. Yet he would still manifest himself 
 to those who loved him and kept his commandments. 
 Jude asked him how it would be possible for him to show 
 
198 Judged hy His Words. 
 
 himself to the disciples and not to the world at large. 
 "When he went about doing good he had been seen of all 
 men ; and when he should come again, was it not so to be ? 
 How could it be otherwise? 'Truly,' said Christ, 'the 
 time shall come when every eye shall see me, but I am not 
 now speaking of that. I am referring particularly to that 
 manifestation of myself and of my Father whereby a 
 man shall perceive in his inmost spirit that God and 
 Christ are dwelling within him.' Christ then again pro- 
 mised the gift of the Comforter and declared that notwith- 
 standing the conflicts that must necessarily accompany 
 the establisliment of his kingdom, he would leave peace, 
 his own peace, with them as a parting bequest. The 
 peace which he had enjoyed through all the persecutions 
 of his adversaries should be theirs on his departure, as 
 Elijah's mantle when he had ascended towards heaven 
 became Elisha's. There would be little more opportunity 
 for personal discourse together, for he was going to his 
 Father's joyful presence, having first only one more attack 
 to bear from the prince of this world, who was even then 
 advancing to the assault. Christ knew there was nothing- 
 vulnerable in himself, no weak unguarded spot open ; but 
 as it was part of the cup he had to drink, he would suffer 
 the attack to be made, and thus show the world his perfect 
 submission to the Father. Eesolutely, then, having taken 
 his last meal on earth, knowing the shortness of the time 
 left him, and aware that all that had been done and suf- 
 fered till then was nothing compared with what was now 
 coming, Christ said, ' Arise. I must linger here no longer. 
 With none to help me, I go forth now to meet my fright- 
 ful adversary. I go to stand with no man on my side in 
 the dreadful encounter. But I may have the solace of 
 your companionship at least to the borders of the valley of 
 the shadow of death. So now let us go hence together.' 
 Then, probably whilst preparations were being made for 
 
Tlie Evidence. 199 
 
 departure, or perliaps during a short adjournment to the 
 temx^le,^ Christ out of the fulness of his heart continued 
 his leave-taking, so loving and instructive. He had been 
 giving them of the fruit of the vine. He now told his 
 fi'iends how he was the true vine of which his Father was 
 the Planter and Cultivator. In every plant there might 
 be unfruitful as well as fruitful branches ; and the branches 
 on this vine which bore no fruit would be pulled off" and 
 thrown away by its Dresser; who would, on the other 
 hand render those that bore well more fruitful still by 
 pruning. In the case of his immediate disciples, this 
 cleansing process had been already in great measure 
 accomplished through the instrumentality and power of 
 Christ's word. But still they must remember the neces- 
 sity of abiding in him — of maintaining communion with 
 him — because as the branch, however good, will wither 
 and become fit only for the fire if severed from the vine, 
 so would they lose all vitality apart from him. It was for 
 the honour of the Almighty Husbandman that they should 
 bear much fruit. In doing so also they would show that 
 they had worthily received Christ's instructions. And 
 the fruit of their loving obedience would bring joy to him 
 after his departure. In revealing these things to them, 
 he was treating them with confidence, as a man acts not 
 towards his slaves, but his friends. He reminded them 
 that they could no more hope to escape persecution than 
 he had on the part of those who knew him not. Such 
 wilfully ignorant persons were not innocent, for they hated 
 him without a cause. He affectionately noticed the sorrow 
 that fiUed the disciples' hearts at the idea of his departure ; 
 although that departure was for their good, because the 
 Comfoi'ter whom he would send should helj) them and bear 
 witness of him. Through their words and deeds this 
 
 * It does not appear tliat Christ actually went forth to Gethsemane 
 till after the offering' up of the prayer recorded in John xvii. 
 
200 Judged hy His Words. 
 
 Advocate and Teacher should reprove the world, convinc- 
 ing it first of its sin in rejecting Christ through unbelief; 
 then of Christ's perfect righteousness, to which the Father 
 would bear witness in receiving him to Himself; and lastly 
 of the power committed to Christ for judgment; for the 
 prince of this world should be judged. The gift of the 
 Spirit would enable them to show the world what was sin; 
 to direct the world to Christ for righteousness ; and to 
 warn the world of judgment to come. And that enlighten- 
 ing Spirit should qualify them to understand things which 
 while Christ was with them they were not fit even to hear 
 of. They should be comforted, too, by being enabled to 
 see the true glory of their master for whom they had so 
 sincere a love. 
 
 Christ added the consolatory assurance that although 
 in a little time they should not see him with their bodily 
 eyes, yet in a little time afterwards they should still dis- 
 cern his presence with them. But this was more than the 
 disciples could understand. How, after Christ's depar- 
 ture to be with the Father, could they ever have his 
 presence here again ? Noticing their perplexity, Christ 
 assured them that true happiness was in store for them, 
 which could be compared only to the rapturous feelings of 
 a woman after her anguish, when she remembers her pain 
 no more for joy that a man was born into the world. He 
 engaged to see them again. Till the time came they could 
 not understand how. But it should be so, and then their 
 joy should not again be disturbed. All the difficulties 
 that had disquieted them should be so completely solved 
 that they should have no more perplexing questions to 
 ask. Then they might with confidence make known 
 their requests to God, for Christ was going to present 
 himself personally before his Father, who would look on 
 them through him as His own adopted children, and would 
 be ever ready- to hear their filial supplications. The 
 
The Evidence. 201 
 
 Father would certainly love those who had loved His son 
 and believed that he came from God. And as surely as he 
 had come into the world from the Father, so surely was he 
 now going to the Father again. Thus Christ replied* to 
 their questionings, and his answer was so perfectly satis- 
 factory to the disciples that it drew from them a fresh 
 avowal of their belief in him. Christ then said, 'You 
 are sure that at length you are believers — that nothing 
 €an now shake your confidence in me ? You little know 
 what is going to happen, and how soon you will be running 
 from your master and sheltering yourselves in your homes 
 to avoid the danger and reproach of being connected with 
 him. You, so devoted now, will leave me alone with my 
 enemies. And yet I shall not be alone, for my Father is 
 always with me. These warnings are distasteful to you 
 now ; but they shall hereafter, equally with the words I 
 have spoken of comfort and hope, turn to the establish- 
 ment of your peace ; for you shall remember when the 
 tribulation comes which you certainly must go through in 
 the world, that I told you about it. Be of good cheer. 
 You shall not be really hurt. Nothing can be done to you 
 without my permission, for I have overcome the world.' 
 
 * It is difficult to see how tlie words reported in John xvi. 20-28 
 could be taken as a sufficient answer to the simple question (stated in 
 V. 17) put by the perplexed disciples to each other. Yet they are said 
 to have expressed their perfect satisfaction with the reply. Though this 
 may seem siu'prising to us, we sliould remember that Christ had then to 
 deal with men very differently trfiined to ourselves. An answer which 
 extremely pleased their Jewish minds might not necessarily suit people 
 with our habits of thought. We were not the persons addressed. 
 Perhaps the disciples' great satisfaction sprung from the proof Christ's 
 words gave them, that they had a Master who perfectly knew their 
 thoughts, and from the assurance they received of the solid benefits and 
 lasting joy that would accrue through Christ's agency above. Eut the 
 fact remains that their difficulties do not seem to have been categorically 
 met. And the best perhaps that can be said on the matter is tliat the 
 occurrence of such hard passages affords no mean argument in fixvour of 
 the genuineness of the book in which they are found. 
 
202 Judged by His Words. 
 
 In this very remarkable discourse of Christ's here no- 
 ticed, there are many things indicative of his character 
 and claims, similar to some we had met with before, par- 
 ticularly in this gospel of John's. It may suffice, there- 
 fore, to notice only a few points, and we may begin with 
 Christ's assertion that he is the way, the truth, and the 
 life. Now a man may at times be said to be the way by 
 which another obtains happiness or wealth or some other 
 good. Yet what man but Christ could ever call himself 
 * the way ' to God the Father ? And even if a man may 
 in some sense at times be a way, did ever any say that he 
 was abstractedly ' the truth ? ' did ever any call himself 
 ' the life ? ' Again, did we ever hear of any other man 
 saying, ' He that hath seen me hath seen the Father ? ' 
 Did any ever engage that after leaving earth he and the 
 Father would come and dwell with a man ? And did any 
 one ever profess to have power to send the Spirit the Com- 
 forter to instruct his friends ? Has any one ever likened 
 himself to a living tree in which all fruitful branches must 
 necessarily remain, and declare that apart from him no 
 man could bring forth fruit to God ? 
 
 Section CXVI. — The Commendatory Prayer. 
 (John xvii. 1-26.) 
 
 Often had Christ taught the people as one of authority. 
 Often had he enlightened and comforted the discijjles. 
 But he had now as we have ah-eady noticed ceased alto- 
 gether to declare his doctrines to the multitudes. And 
 death was to part him from his faithful friends before he 
 should again instruct them in the things pertaining to the 
 kingdom of God. He was now to be separated from the 
 companions of his choice, and left in the midst of cruel 
 and infatuated persecutors. His character was to be vili- 
 fied, his back delivered to the smiters and his cheeks to 
 
The Evidence. 203 
 
 them that plucked off the hair, and his body brought to 
 the dust of death. But he would not enter this scene of 
 agony and blood without solemnly appealing to God for 
 the manifestation of His approval of all that he had there- 
 tofore done. In the exercise of that power which had been 
 given him over all flesh, in order that he might bring 
 eternal life to men through the knowledge of God and 
 Jesus Christ, he had glorified God. He could without 
 qualification say that he had finished the work which God 
 had given him to do, up to that moment. Confidently, 
 then, he could call on God to glorify him with the glory he 
 had had with the Father before the foundation of the 
 world. Having thus called on God for all that he required 
 for himself, Christ prayed for those whom from amongst 
 all men in the world he had chosen to be his disciples. He 
 had given them for their instruction the words* {pi'iixaTo) 
 with which God had inspired him. He had given them as 
 a possession in their charge God's wordf {Xo'yov). Thus 
 had he both taught them and commissioned them. He 
 now asked God to confirm this commission — to consecrate 
 them in the J truth; for God's word communicated to 
 them in Christ was truth. § Christ declared that he con- 
 secrated himself as the representative of this ministry, 
 as the head of all placed under him therein, in order that 
 in him they also might receive their consecration in the 
 truth for the work whereunto they were called. Having 
 thus interceded for those who were then around him — ■ 
 having thus invoked the blessing of the Father on their 
 office, he prayed for all who should to the end of time 
 believe on him through that word which might thenceforth 
 be said to be theirs. || For it might rightly he called the 
 woi'd of the apostles and of their successors in the ministry, 
 
 * v.Q. t V. 14. t V. 17. 
 
 § Christ had just called himself the truth (chap. xiv. G), and John 
 calls him the ivord (chap. i. 1). || v. 20, 
 
204 Judged by His Words. 
 
 inasmucli as it was now committed to them in trust for 
 the benefit of all who through them would receive the 
 truth. Christ also prayed that future believers, men not 
 then born, might be admitted to the same union with the 
 Father and himself as that which the disciples then 
 present enjoyed. They were to show his glory as his 
 gift ; and he prayed that in him they all might be made 
 perfect in one ; that so the world seeing the efl&cacy of the 
 bond that should unite Christian with Christian, and the 
 whole body of Christians with Christ, might in due time 
 become convinced that such a nnion was due to a more 
 than earthly power; and might believe that Christ was 
 indeed sent from God, and that God loved them as He 
 loved His Son. Then Christ prayed, or we might rather 
 say, expressed his will (dsXco), that those given him by 
 God might be ever with him to see his glory. And lastly, 
 with filial confidence, he committed himself and disciples 
 to God as to a righteous, a just Father, who could neither 
 forget the Son who had declared His Name and would yet 
 declare it, nor the men who had received it and had thus 
 become partakers of that love which God felt for the Son, 
 and had secured Christ's abode in their hearts for ever. 
 
 In considering this section, it must be remembered (and 
 it will bear repetition to state) that we have before us an 
 address to God from one who was about to go forth alone 
 to meet his adversaries, spiritual and human — to suffer 
 the taunts of his countrymen and cruelty of the Gentiles 
 without any one to stand by him to comfort him — for he 
 knew he should witness the desertion of his friends and 
 the denial of Peter. He was about to submit, amongst 
 other dreadful things, to the misery of a raging thirst, the 
 execrations of a furious mob, the shame of being strijDped 
 and exposed as a malefactor between earth and heaven, to 
 the horrors of crucifixion and the pains of death. And 
 
The Evidence. 205 
 
 for what does tlie person going fortli to meet all these 
 things pray ? He prays for glory ! He intercedes for the 
 beloved friends he was about to leave, and for all who 
 should believe through their word. He makes known his 
 will (as one might who had command of all things) that 
 those who were just about to abandon him might share 
 his glory ! This man going now to suffer agony, shame, 
 and capital punishment professes perfect confidence in the 
 love of his Father and in his own power to be continually 
 with his friends ! A person knowing he was to be put to 
 death in a few hours could not possibly have expressed 
 himself thus if he had considered himself a mere man. 
 Accordingly Christ is not represented as so considering 
 himself, for in other parts of this address to God he makes 
 the knowledge of himself equally with that of Grod essen- 
 tial for eternal life. He claims the possession of power 
 over all flesh, he claims a reinvestment of the glory which 
 he had had with the Father before the world was made. 
 
 Section CXVII. — Communication to the Disciples of some 
 Particulars of Things about to happen. 
 
 (Matt. xxvi. 30-35 ; Mark xiv. 26-31 ; Luke xxii. 39 ; John xviii. 1.) 
 
 Christ now actually goes forth to meet all that was to 
 come upon him. On his wa}^ he told his discij)les again 
 that they should all be offended because of him that very 
 night; but promised that they should see him again in 
 Galilee after his resurrection. He described also to Peter 
 some circumstantial particulars about the denial. 
 
 We see here how Christ's mind was still occupied with 
 kind solicitude for his friends. He said nothing about his 
 own resolution in going forth voluntarily to meet the 
 encounter when he might have hidden himself, or have 
 escaped out of the guilty city, or have abandoned to their 
 
20G Judged hy His Words. 
 
 fate tlie perverse people who were rejecting him. But he 
 did much to aid the future faith of the disciples by mi- 
 nutely foretelling something soon to occur, and promising 
 to meet them after his resurrection. 
 
 Section CXVITI. — Gethsemane. 
 (Matt. xxvi. 36-46; Mark xiv. 32-42; Luke xxii. 40-46.) 
 
 Now was reached the place where the sharp conflict was 
 to begin — or perhaps we might say, where the sharpest of 
 all conflicts was to be. The hard-won victory over temp- 
 tation at the opening of his public career, when as a man 
 he had suffered what had appeared the extremity of bodily 
 exhaustion and diabolical device, did not make Christ 
 think lightly of the struggle he was now to engage in. 
 He was to be yet more terribly tried. The issue of the 
 final temptation would be stupendous. If not the victor 
 in it, every object for which he came into the world would 
 be irretrievably lost. Christ knew that no power in the 
 universe could make him faithless ; but then, could his 
 human nature bear the coming shock ? He must offer up 
 prayers and supplications with strong crying and tears, 
 not for glory this time, but for strength to go through. 
 And now, though he knew that he should be left alone as 
 soon as men rose up against him, yet he was ready to 
 avail himself of friendly help as long as he might have it ; 
 and he felt an irresistible craving for sympathy. But the 
 moment was too overwhelmingly solemn for the presence 
 of even the beloved eleven as a body. So those only who 
 had seen his excellent glory on the mount were chosen to 
 witness the depth of his humiliation and intensity of his 
 agony. The beginning of an indescribable sorrow, a 
 frightful terror, and an intolerable depression of spirit 
 now came on him, and he retired with the three to a 
 secluded spot and entreated them to stay and watch with 
 
The Evidence. 207 
 
 liim ; for the sorrows of his soul were unendurable and 
 deadly. Yet in the midst of all this, he remembered the 
 critical position of those friends, and exhorted them to 
 watch and pray that they might be spared temptation 
 such as he was now entering upon. Then moving about 
 restlessly in his extreme perturbation he went from them 
 a short distance. Then he kneeled down — or rather 
 threw himself on his face to the ground — and said, ' Abba, 
 Father, if it be possible, let this cup pass from me ! 
 Nevertheless, not as I will, but as Thou wilt.' Upon this 
 he returned to his trusted companions. But there was 
 none to help him ; refuge failed him ; no man cared for 
 his soul. The friends he had chosen had gone to sleep ! 
 At this fresh shock he cried in astonishment to the man 
 who had just been talking of unconquerable fidelity and 
 love, ' Is this possible, Simon ? Canst thou have chosen 
 such a time as this for sleep ? Canst thou not watch one 
 hour for me ? ' Then he repeated his former caution to 
 the three ; adding, ' Your spirit has been forward and 
 willing, I know. But you will remember after this sad 
 failure that flesh is but weak. Seek, then, a strength 
 beyond your own against the power of temptation.' Then, 
 for a second time, leaving them a little he prayed again, 
 saying, ' O my Father ! if this cup may not pass away 
 except I drink it. Thy will be done ! ' Longing for some 
 one's sympathy, he then returned to his friends, but met 
 the same disappointment as before. The three were 
 sleeping again ! A second time he must have expressed 
 his astonishment, for Mark tells us they wist not Avhat to 
 answer him. A third time he left them, and prayed in 
 nearly the same words as before. Then we gather that 
 he found himself pressed down under a load too great for 
 unaided human nature even in sinless perfection to bear ; 
 for we are told that an angel from heaven (indignant, as 
 we may suppose, at the wretched conduct of the three 
 
208 Judged hy His Words. 
 
 disciples and resolving that Christ should see he was not 
 left quite alone by every creature) assumed a visible shape 
 in which to comfort and strengthen him.^ But the help of 
 no mighty angel could avail at such a moment as this, for 
 we read that in Christ's agony, and the intensity of his 
 supplications, his sweat was as it were great drops of blood 
 falling down to the ground. But the acme of human 
 suffering had been endured. The most horrible part of 
 the sharpest conflict ever waged was over ; and Christ was 
 not vanquished. Able now to arise, he returned to the 
 three, to find them again sleeping. Fresh astonishment 
 was expressed, and a fresh caution administered. ' But 
 as for any need of mine,' added Christ, with perfect self- 
 possession, ' you may sleep on now and take your rest. 
 Even if it were not perfectly useless to look to you for aid, 
 I should desire it no longer. Though I have still much to 
 endure, the remaining part of the conflict is of a kind to 
 be borne by myself alone, for the moment is now at hand 
 when the Son of man separated altogether from his friends 
 m.ust be delivered into the hands of sinners. But though 
 I require not your help, it is quite impossible you should 
 linger here. Things are going to happen in an instant or 
 two that will most completely rouse you from your slum- 
 bers. Move you must. See ! the betrayer is now close 
 upon me.' 
 
 In this section some things are touched on which are 
 utterly beyond our comprehension. There is no light that 
 I can find thrown by the writers of the New Testament on 
 the nature of the agony in Gethsemane. But some things 
 are plam enough from Christ's words, and one of them is, 
 
 * I must be excused for so far departing from my regular plan of 
 omitting mere narrative. It is necessary to include a little occasionally, 
 and especially here, in order duly to connect the sayings of Christ one 
 with another. 
 
The Evidence. , 209 
 
 that in immediate anticipation of this agony, and during- 
 the time it lasted, he was the subject of feelings common 
 to man. The overpowering impulse to pray in times of 
 extremity — the disposition to retire in cases of intense 
 mental suffering from the sight of one's ordinary asso- 
 ciates — yet the simultaneous craving for the sympathy of 
 a bosom friend or two — the physical prostration and 
 anguish, and the nervous restlessness requiring change 
 of place often symptomatic of a perturbed and over- 
 wrought mind, all these are things most certainly per- 
 taining to human nature. And no touch is omitted in 
 the records of Matthew, Mark, and Luke, to show what a 
 strain that human nature of Christ's underwent. But 
 through all this, and the threefold mortification from dis- 
 appointed confidence, he showed his kind care of his help- 
 less friends. And then, as soon as the solitary mental 
 conflict was over, we see the spirit and courage of a brave 
 man ready to meet any number of foes in the array then 
 coming against him. 
 
 Section CXIX. — The Betrayal and the Ajyprehension of 
 Christ and the Escape of the Eleven Disciples. 
 
 (Matt. xxvi. 47-56 ; Mark xiv. 43-52 ; Luke xxii. 47-54 ; 
 John xviii. 2-12.) 
 
 The act of betrayal was remarked on by Christ in a 
 question of simple dignity that must have appalled Judas. 
 No words of railing accusation could have cut the traitor 
 to the heart like those that he could never after have 
 ceased repeating to himself till he fell headlong in the 
 field of blood : ' Ah ! wherefore indeed did I go ? How 
 could I possibly have betrayed the Son of man? How 
 could I, whom that innocent one never injured, have 
 marked him out to those cruel murderers with a traitorous 
 kiss ? ' However, the victim wasted no more breath on the 
 
 p 
 
210 Judged hy His Words. 
 
 wretch, who must have wished that the rocks had fallen on 
 him and the hills covered him before he touched the thirty 
 pieces of silver and made himself the execration of man- 
 kind for ever. Christ then calmly said to those now 
 advancing against him, ' Whom seek ye ? ' After they 
 had answered, ' Jesus of Nazareth,' he said, ' I am he.' 
 Then, Judas being amongst them, they went backward and 
 fell to the ground. The question and answer were re- 
 peated, and Christ then added, ' I have told you that I am 
 he, and as your orders are only to arrest me, I shall require 
 you to leave my friends alone ; I make no other conditions, 
 but shall enforce this one, as you must see by what has 
 just happened I have unquestionable power to do. Myself 
 I deliver up to you, though if I chose I could make you all 
 in a moment flee before me.' Then Peter, smarting under 
 the recollection of what had just occurred in the garden, 
 and being really a brave man and a lover of his master, 
 drew, and slightly wounded one of the assailing party. 
 Christ ordered him to put up his sword into the sheath 
 again, and asked if he did not know that a single word of 
 prayer to the Father would bring more than twelve legions 
 of angels to his side ? But how then could the Scriptures 
 be fulfilled ? Whilst uncertain that the cup before him 
 was given by his Father's hand he had shrunk from it, 
 but all indecision was over now. He was ready to drink 
 it to the last drop. Then was Christ apprehended, or, as 
 we should term it, secured. But seeing that the ear of 
 one of the hostile band had been cut off by Peter's sword, 
 he said, ' Give me the use of my hand for a moment,' and 
 touched the part and healed it. At the same time he 
 protested against the unworthy proceedings of the Jewish 
 authorities in coming upon him at the dead of night after 
 bribing one of his friends to lead them to his place of 
 retirement. ' Was it,' said Christ, ' a thief who had not 
 dared to show his face by day that they wished to surprise 
 
The Evidence. 211 
 
 in the commission of some felonious act ? Why need they 
 have seduced Judas, and gratuitously pained me with 
 his treacherous kiss, when they might have met with me 
 by day in the most frequented parts of the city ? But the 
 light suits not such a deed as this. Aided as you are by 
 the powers of darkness you have rightly chosen your hour, 
 the blackest time of night.' 
 
 We see here how Christ maintained the most perfect 
 self-possession and showed the highest courage when he 
 had to deal with an aggressive force of men. But beyond 
 this, there was a lofty majesty, and an attitude of power, 
 wielded by him which the armed band of rough and 
 sordid beings could quite appreciate. And he exercised 
 this power in making terms for his friends and obtaining 
 the use of his hand for the healing of the ear of an assail- 
 ant. Yet we see also the feelings of genuine human 
 nature bursting from Christ in the exclamation, ' Are you 
 come out against a thief ? ' He whose habit it had been 
 to appear in the temple, publicly teaching and healing the 
 people, he who had boldly cleansed the house of God, was 
 treated as a skulking felon ; and the sensitiveness of a 
 manly heart could but cause him to protest. 
 
 Section CXX. — The Palace of Caiaphas. 
 
 (Matt. xxvi. 57, 58, 69-75 ; Mark xiv. 53-54, 66-72 ; Luke xxii. 54-65 ; 
 Jolin xviii. 13-27.) 
 
 In steadily following out the plan of this inquiry, we 
 have nothing to do with the circumstantial account of 
 Peter's fall. Our business is with the recorded sayings 
 of Christ, of which none appear in that sad story. But a 
 silent look may be at times more eloquent than words. 
 And never was more intelligible and effective communica- 
 tion made from master to disciple than when the deserted 
 
 P 2 
 
212 Judged by His Words. 
 
 captive in the liigli priest's palace turned his look on Peter. 
 Passing however from this, we have to notice Christ's 
 words during part of his examination by the Jewish 
 authorities. Caiaphas had asked him of his disciples and 
 doctrine. ' But,' said Christ, ' why should you ask me ? 
 Were I the deceiver that you represent me to be, I could 
 not be expected to give an impartial account of myself; 
 neither would you believe a word I said. And my teach- 
 ing has been perfectly open and public. I was continually 
 to be found proclaiming my doctrines in the synagogues 
 and in the temple and other places where there was a 
 great concourse of Jews ; and I have not plotted in 
 private ; I have said nothing to my disciples in any way 
 discordant with what I have declared before all men. 
 There can be no difficulty in getting evidence ; for all the 
 people, and especially your own officers, who watched me, 
 know what I have said and taught : your proper plan 
 would be to ask them, and not me.' For so answering, 
 Christ was struck on the mouth. But he thus noticed 
 the unworthy act — ' If I have said anything evil, state it, 
 accuse me of it, and let me receive legal punishment. 
 But if I have only pointed out a right course, and con- 
 ducted my defence in a legitimate manner, and you have 
 nothing to say to the contrary, why am I thus smitten ? ' 
 
 Calmness, moderation, and what we should term good 
 sense and proper spirit, distinguish Christ's words in the 
 high priest's house. He seems tacitly to admit that the 
 time was come when the hierarchj^ of his people should 
 conduct an official examination of his claims in his pre- 
 sence. They had taken an unworthy way of bringing 
 him before their council, and they had in heart prejudged 
 his cause ; but he displayed no irritation on these accounts, 
 and calmly reminded them how the case ought to be con- 
 ducted. The bloAV on the mouth, which would either 
 
The Evidence. 213 
 
 have driven most men to exasperation or entirely quelled 
 their spirit, had no such effects on Christ ; but it was the 
 occasion of an answer which is a perfect example of 
 moderation and firmness and self-possession, and a digni- 
 fied protest against an act of stinging injustice. 
 
 Section CXXI. — Christ before the Council. 
 (Matt, xxvi, 59-685 Mark xiv. 65-65; Luke xxii. 66-71.) 
 
 Christ's judges had done their utmost to find witnesses 
 who would give evidence on which he might be con- 
 demned. They were utterly unable to procure them. At 
 length they got two men to depose something that 
 might be twisted into an accusation. But it was neces- 
 sary for their purpose to alter his real words, and they 
 did this so clumsily that their evidence broke down. 
 These two false witnesses did not agree together. There 
 was therefore no case against Christ, and he rebuked the 
 irrelevant questions of the high priest by a dignified 
 silence. As two men only had made any deposition 
 whatever, and one of them contradicted the other, the 
 evidence necessary before a man could receive condemna- 
 tion of death was wholly wanting, and there was abso- 
 lutely nothing for the accused to answer. Therefore 
 Christ answered nothing. His judges then tried by a 
 direct question to make him utter something that might 
 excuse their condemnation of him. They said ac- 
 cordingly, ' Art thou the Christ ? Tell us.' He replied, 
 * If I tell you, you will not believe what I say. And if I 
 ask you to examine my claims for yourselves as you 
 ought, and to form a righteous judgment, as men should 
 who sit in Moses' seat, my requisition would be un- 
 heeded. You will shut your ears to my words. Were I 
 incontestably to prove myself innocent, you would not 
 lose your present opportunity of destroying me. No 
 
214 Judged hy His Words. 
 
 answer of mine conld now prevent my condemnation.' 
 Thus spoke Christ, guided always by the spirit of law and 
 justice. But now the awful moment approached when he 
 must solemnly communicate his high pretensions to the 
 Council of his nation, or for ever hold his peace. The 
 high priest arose at the head of the Council of Seventy 
 appointed by the law, and in dreadful state required him 
 on his oath — adjured him by the living God — to tell them 
 whether he were the Christ, the Son of the Blessed? 
 Christ, who fulfilled all righteousness, and magnified the 
 law in every point, and recognised the right of the man 
 who was ofiicially the ruler of his people, found that the 
 time was indeed come to speak. He replied, ' Thou hast 
 said ! Thus adjured, I tell you plainly, I am the Messiah. 
 Moreover, I forewarn you that this is not the last time 
 you shall see the Son of man now standing before you. 
 You shall see him hereafter sitting on the right hand of 
 the power of God, and coming in the clouds of heaven.' 
 * What ! Art thou then the Son of God ? ' they all ex- 
 claimed. He replied at once, * Ye say that I am.' 
 
 Here we see Christ at first silent under a charge that 
 required no refutation because entirely unsupported by 
 evidence. But immediately afterwards, we see his recog- 
 nition of legitimately constituted authority, represented 
 though it was by an unworthy character. His conduct 
 up to that time may be called thoroughly judicious ; and 
 that course, if persisted in, would have rendered it ex- 
 ceedingly difficult for the Council to find even a pretext 
 for condemning him. But when adjured on oath, by one 
 who had the power of administering it, to say who he 
 was, he consulted not flesh and blood, but fearlessly made 
 that declaration which he well knew would bring on him 
 the sentence of death. We must particularly note that 
 at this solemn moment, when his life was at stake, he 
 
The Evidence. 215 
 
 declared on his oatli tliat he was the Son of God, and not 
 in a sense in which any other man of the holy nation 
 might be so called. The action of the high priest and his 
 fellow members of the Sanhedrim conclusively shows us 
 how this claim of Christ's must be understood. If any 
 mere man had said what he did, they would have been 
 right in condemning him for blasphemy. 
 
 Section CXXII. — Christ before Pilate's Judgment Seat, 
 in the Prcetorium, and on the Way to Crucifixion. 
 
 (Matt, xxvii. 11-34; Mark xv, 1-23 ; Luke xxiii. 1-32; 
 John xviii. 28-40, xix. 1-17.) 
 
 After hearing his sentence from the Jewish rulers, and 
 being abandoned by them to the savage ill-treatment of 
 the men who held him, and to all sorts of irritating and 
 atrocious indignities, Christ was handed over to the 
 Roman power that he might receive the judgment of 
 death from the governor. It was some time before the 
 priests and elders could make up any accusation that 
 would justify Eoman interference ; and Pilate told them 
 plainly that they had no case for him. But after con- 
 siderable parlance between the two parties, the Jews 
 basely declared that Christ had forbidden to give tribute 
 to Csesar. Knowing however that this charge could not 
 be proved according to the rules required by Eoman law, 
 they adroitly supported their assertion by a statement 
 that could not be contradicted — that Christ had declared 
 himself a king. Yet they could not say he claimed a 
 kingdom in a sense that the Romans would in the least 
 degree care about. So they accused him also of many 
 other things. But Clirist, knowing that a Roman 
 governor could not be ignorant of the way in which a 
 trial ought to be conducted, remained silent under ac- 
 cusations supported by no evidence whatsoever. Pilate 
 
216 Judged by His Words. 
 
 was astonislied to see a Jew so entirely unlike the g-esti- 
 cnlating, troublesome, and excited people around him. 
 So he withdrew Christ for a time from the furious and 
 unreasonable mob, and asked him in private, ' Art thou 
 the King of the Jews ? ' Christ rejoined, ' Sayest thou 
 this thing of thyself? Dost thou indeed wish, as a 
 Roman, to know if I am really a political pretender ; or 
 dost thou ask merely because of the accusation now made, 
 and in order that something may be extracted from me 
 which would give colour to a condemnation pleasing to 
 the Jews 9 ' Pilate replied, ' Am I a Jew ? Think not 
 that I trouble myself about their peculiarities or care per- 
 sonally what position thou boldest amongst them. I ask 
 this of thee now because a word from one like thyself in 
 private would help me to judge at once if there is any 
 danger to my Government in this case. For anything I 
 have seen I should certainly not have troubled myself 
 about thee. But when thine own nation and the chief 
 priests take so extraordinary a step as to bring a man 
 before me for disaffection to the Roman power, I must at 
 least enquire into the matter. So now tell me thyself 
 candidly, what hast thou done ? ' Christ answered, ' The 
 kingdom of which, it is quite true, I have often spoken, is 
 not of this world, inasmuch as it springs out of no worldly 
 force, and human ambition has nought to do with its origin. 
 I command no military followers. My servants are plain, 
 respectable persons, and I have ordered them not to 
 defend me with the one or two weapons which are all 
 they can muster among them : a pretender to an earthly 
 throne must be prepared to resort if necessary to armed 
 force. It may be easily ascertained that I have entered 
 into no arrangements of the sort ; though till within the 
 last very few days my influence has been such that I 
 might have assumed what authority I liked among the 
 people, and I could have easily led them on to the over- 
 
The Evidence. 217 
 
 throw of your Government here. But I disclaim the use 
 of the means always employed in this world for establish- 
 ing power. Any one may see that my kingdom is not 
 from thence.' Pilate said, ' Then thou art a king ? As 
 much as this is admitted ? ' And at this moment Christ 
 witnessed what Paul calls a good confession. ' Thou 
 sayest rightly,' he answered ; ' I am a king. The object 
 of my coming into the world as a man was that I might 
 witness to the truth. And the great truth of my kingship 
 I can never deny. And this I must add, even to thee, 
 that every one who is of the truth gives heed to my words 
 when he hears them.' Pilate, then, when he had put his 
 celebrated question, * What is truth ? ' went out from 
 Christ's presence to declare to the people that he could 
 find no fault in him at all. Then hearing that Christ 
 came from Galilee, he sent him to Herod, intending both 
 to pay that tyrant a compliment which cost him nothing, 
 and to get clear of an affair which had become embarrass- 
 ing to so time-serving a ruler as himself. But Herod, 
 not to be outdone in costless civilities, after mocking the 
 unjustly-detained prisoner, sent him back to Pilate, who 
 then again publicly declared his belief in Christ's inno- 
 cence, and stated also that Herod could find no fault in 
 him. Inferring however from the pertinacity of the Jews 
 that some trifling irregularities might have been com- 
 mitted, the governor suggested that a chastisement would 
 be a quite sufl&cient penalty ; and after this had been ad- 
 ministered, he proposed to let the prisoner go. Indeed, 
 even if he had been really guilty of sedition, he might 
 be the culprit selected for release that year according to 
 the custom of the governor at the feast. The multitude 
 however demanded the discharge of Barabbas in pre- 
 ference ; and required the crucifixion of Christ, who was 
 then scourged, mocked, and ill-treated in a dreadful 
 variety of ways. Then Pilate, probably thinking that the 
 
218 Judged hy His Words. 
 
 injurious and shameful atrocities already committed on a 
 harmless man would satisfy the Jews, went forth to them 
 and said that he should bring him once more before them, 
 that they might know that he found no fault in him. 
 Then Christ came out bleeding, abused, and wearing a 
 crown of thorns and a purple robe; and Pilate said, 
 ' Behold the man ! See how he suffers ! His punishment 
 is greatly more than any minor offence can deserve, and I 
 cannot justly — indeed, I will not — carry it further.' But 
 the unfeeling people renewed their cry, * Crucify him ! 
 Crucify him ! ' Pilate, by this time disgusted with the 
 affair, exclaimed with irritation, 'Then take him your- 
 selves and crucify him if you will ; I shall not sentence an 
 innocent man.' The Jews then changed their ground, 
 and answered that Christ had made himself the Son of 
 God, and that therefore by their law he ought to die. 
 Eemembering the remarkable demeanour of the prisoner 
 and the expressions uttered by him, Pilate, whose anxiety 
 had already become great, was then the more afraid ; and 
 withdrawing for another private conference he asked 
 Christ from whence he was. But as that information 
 could have made no difference to the course of justice, the 
 rights of the ease being sufficiently obvious, Christ made 
 him no answer. Pilate, astonished at this absence of 
 servility on the part of a poor prisoner whose fate he 
 thought was entirely in his hands, said, ' Dost thou not 
 choose to speak to me ? Irrelevant questions put by the 
 leaders of that frantic Jewish mob thou hast properly 
 treated with silent contempt ; but when I, representing 
 the majesty of the Roman Government, think fit to ask 
 for information for my guidance in a difficult matter, I 
 expect an answer. And it v/ould be well to give me one, 
 for I have not yet condemned thee, pressed as I am by 
 those ferocious cries outside. Act not as one ignorant 
 that I have power to crucify thee and power to release 
 
The Evidence. 219 
 
 thee.' To this Christ replied, ' As a man thou hast no 
 power to do what I well know is to follow. My life is not 
 in the hands of any creature in the universe. Thou 
 mayest indeed, as an instrument in the hands of the 
 Almighty, order my execution. But even so thou slialt 
 have to answer before eternal justice for thine act, the sin 
 of which, committed in spite of all warnings and the cer- 
 tainty of my innocence, will be followed by the direst 
 shame and remorse. But a greater sin than thine is that 
 of the priests and elders ; who, having the law and the 
 prophets, have delivered over to thee for condemnation 
 one whom they ought to have hailed as their predicted 
 king.' There was something in this answer and the 
 manner of the man who uttered it that made Pilate 
 determine to do right as far as might be. The scourging 
 and other ill-treatment could not now be helped, but he 
 resolved that there Christ's sufferings at his hands should 
 stop. But the Jews knew well what Pilate's good resolu- 
 tions were worth when his interests were concerned. 
 They cunningly reminded him therefore that Christ had 
 made himself a king, and suggested that by that very act 
 he had declared himself against Csesar, and that therefore 
 Pilate could not be Csesar's friend if he should let Christ 
 go. This had the desired effect on the wavering mind 
 they had to deal with. Thoroughly alarmed now at the 
 idea of being reported to a tyrant like Tiberius as an 
 abettor of one who had risen against Rome's imperial 
 power, Pilate finally gave way, and, after vainly washing 
 his hands before them all, pronounced formal sentence 
 against Christ, and delivered him to the cruel will of the 
 Jews. Then was Christ led forth to the frightful punish- 
 ment of crucifixion, and made to carry his cross, alto- 
 gether or with some assistance, as far along the way as 
 his exhausted and injured frame could bear the load ; and 
 crowds of excited spectators followed. But he was not 
 
220 Judged hy His Words. 
 
 left to go "without the sympathy of some women, who 
 bewailed and lamented the loving teacher who had the 
 words of eternal life, the kind benefactor of the poor and 
 afflicted. Turning to his weeping friends, he said, 
 ' Daughters of Jerusalem, I accept your courageous sym- 
 pathy. But weep not for me. Weep rather for your- 
 selves and your children. A few hours longer, and my 
 sufferings are all over. But dreadful days are coming for 
 Jerusalem, in the which those shall be counted happy 
 who have never borne a son, or never reared a child to 
 share the horrors in store for this nation. For then shall 
 they even call on the mountains to fall on them, and on 
 the hills to cover them. For if they do these things in a 
 green tree, what shall be done in the dry ? If so many 
 tears fall when a good man is going with a good con- 
 science to meet his death, what sort of wailings shall 
 there be when a terrible misery shall come upon this 
 guilty people, and a deserved destruction overwhelm the 
 inhabitants of your city ! ' And so they came to 
 Golgotha ; and Christ, when he had tasted the potion 
 provided for deadening the keenness of pain, refused to 
 receive it. 
 
 Here we see Christ's power and dignity manifested 
 before Pilate. A man standing at the bar of justice as a 
 poor and friendless criminal, obliged the representative of 
 the greatest and most civilised power of the world, in a 
 surprising manner, to treat him with respect. The out- 
 cast, as it were, of the despised Jewish nation, impressed 
 the Roman governor with a feeling of awe. Christ wit- 
 nessed before Pontius Pilate a good profession, acknow- 
 ledging himself to be a king, though but for this ad- 
 mission, perhaps, Pilate could not have delivered him to 
 crucifixion. For it was expressly as ' King of the Jews ' 
 that he sentenced him and exposed him on the cross. 
 
The Evidence. 221 
 
 We must note tliat Christ declared to this heathen that 
 he was sent into the world to bear witness to the truth, 
 and that all who were of the truth would listen to his words. 
 No question more pertinent and seasonable could have 
 been possibly put than that which immediately followed 
 from Pilate ; and had not the wavering man directly 
 afterwards thought it beneath him to wait for an answer, 
 he might have been satisfied. To appreciate Christ's 
 perfect command of temper, his courage, readiness, and 
 dignified bearing, we should remember that he had sub- 
 mitted to a Eoman flagellation, to ill-treatment, mockery, 
 and beating from Gentile soldiers ; that he was suffering 
 from want of rest for a night, and the fatigue of standing 
 before the high priest, the Eoman governor, and Herod ; 
 and of walking to and fro between the courts of the two 
 great men. And after all this, and during the fresh 
 labour of carrying his cross, he had strength and self- 
 possession to tell the daughters of Jerusalem to weep not 
 for him, but for themselves and their children, for what 
 he foresaw must come to pass. 
 
 Section CXXIII. — Christ on the Cross. 
 
 (Matt, xxvii. 35-50 ; Mark xv. 24-37 ; Luke xxiii. 33-4G ; 
 John xix. 18-30.) 
 
 Fastened on the cross, and lifted up to hang in pain 
 and shame between two thieves, Christ spoke at intervals 
 a few most noteworthy words. The first utterance that 
 came from him in this climax of torture was the prayer 
 for those who were unwittingly executing the divine pur- 
 poses whilst they were the instruments of his death, 
 ' Father, forgive them, for they know not what they do ! ' 
 
 Next, we have his words to the thief. In the midst of 
 the taunts of the people, the wagging of heads of the 
 passers by ; the derision, first, of the chief priests, rulers, 
 
222 Judged hy His Words. 
 
 scribes, and elders, then of the Eoman soldiers, lastly 
 even of a wretched criminal suffering the due reward of 
 vice and dishonesty — the accumulation of misery and 
 gloom was penetrated by one gleam of joy sufficient 
 perhaps for a moment to neutralise the agonies of Christ. 
 He accepted the sympathy and witnessed the repentance 
 and good profession of a sinner. A lost one by his side, 
 whom he had come to save, crowded into a short hour or 
 two the proofs of a justifying and fruitful faith, and 
 obtained this testimony from Christ, ' Verily, I say unto 
 thee, to-day shalt thou be with me in Paradise ! ' 
 
 And, as the dismal afternoon wore on, an affecting inci- 
 dent called forth some touching words. Three women 
 with pierced hearts — the three who perhaps personally 
 loved him most — his mother, her sister, and Mary 
 Magdalene, stood by the cross. The beloved disciple, 
 too, who had now recovered from the first siu'prise of 
 fright, stood with them. Christ, seeing his mother close 
 by, with his bosom friend, said, ' Woman, behold thy son 
 — this John, now at thy side. All but dissolved is the- 
 relationship between me and thee ; but I will leave him 
 for thee to love. I have tried his love myself. Let him 
 be thy son and protector, till thou also shalt be called 
 away from this evil world.' Then said he to John, 
 ' Behold thy mother. Take loving care of her from this 
 time in thine own home, as a most precious charge 
 from me.' 
 
 Then, after three dreary hours of darkness and nearly 
 six of awful suffering, there came the bitter cry, * Eloi, 
 Eloi, lama sabachthani ! ' from one who was hanging as 
 the reproach of men, the scorn of the people, with strength 
 dried up like a potsherd, one soon now to be brought to 
 the dust of death. Would not any bystander have said it 
 was plain that God had forsaken him ? Can we w^onder if 
 the true man hanging on the cross felt the want of some 
 
The Evidence. 223 
 
 visible token of God's presence ; and if, in liis trouble, 
 exhaustion, and pain, tlie thought came over him that 
 there might be some reason in the taunts of the Jews, 
 that if his Father had delighted in him He might have 
 come with deliverance? Who can say that Christ's 
 human mind was not thus exercised ? On the other hand, 
 be it remembered, Christ's words prove no despair ; they 
 are but a quotation from a Psalm which goes on to praise 
 the Lord and to show a joyful confidence that the seem- 
 ingly forsaken one shall yet declare God's Name unto his 
 brethren, and praise Him in the midst of the congrega- 
 tion. Besides, if this twenty-second Psalm was under- 
 stood by Christ's contemporaries to refer to the Messiah, 
 his words might have been intended as a significant indi- 
 cation to the people of the character of him whom they 
 were reviling. 
 
 Such points need not perhaps be fully understood. But 
 there is no doubt that Christ was at that time making the 
 language of the twenty-second and sixty-ninth Psalms his 
 own. And feeling now that the end was not far, he said, 
 that the Scriptures might be fulfilled, ' I thirst. My 
 tongue cleaveth to my jaws.' And, in the words of the 
 latter Psalm, they gave him vinegar to drink. 
 
 Then, after his parched lips had been thus moistened, 
 he knew he had suffered enough — he had done enough. 
 He said, ' It is finished.' 
 
 Only one thing more remained. If the consciousness of 
 his Father's love had ever been weakened, it now returned 
 in its full strength. So, with the emotion of a happy 
 traveller who at last has home and joy before him after a 
 long a]id dismal journey, he, who had claimed power to lay 
 down his life and take it again, concentrated his remaining 
 forces in one last effort, and with a loud voice cried, 
 ' Father, into Thy hands I commend my spirit ! ' 
 
224 Judged by His Words. 
 
 Here we have the Seven Sayings of Christ on the Cross. 
 And what should we naturally think that a person in a 
 state of inconceivable bodily and mental pain would have 
 spoken of but his own agonies ? And we should remember 
 that a human soul constituted, and body organised, so 
 perfectly as Christ's necessarily were (or he could not 
 have done and said the things recorded of him), must 
 have made him feel more keenly than any other could 
 have done the sharpness of the sword awakened to smite 
 the shepherd of the people. Yet but two of those 
 sayings refer in any way to his own sufferings ; and we 
 know not whether the intention even of those two was 
 not to call the notice of the Jews to his true character, or 
 to the fulfilment of prophecy in his person. They showed 
 also the unclouded state of his memory which supplied 
 his thoughts with a sacred vehicle of expression oft used 
 by him. The other five utterances consisted of — a prayer 
 and excuse for those who were putting him to death ; a 
 comforting assurance to a dying companion ; a commen- 
 dation of his mother to the care of his loved disciple ; a 
 cheerful recognition of the fact that his work had at 
 length been completed ; and a commendation of his own 
 spirit to his Father's hands. Comment on the sayings on 
 the cross must needs be feeble, but in furtherance of our 
 plan it is our duty to note in them : — 
 
 1. The nobleness of Christ's intercession for those en- 
 gaging in his torture. 
 
 2. The power claimed even in the depths of shameful 
 humiliation, and at the moment of submitting to dissolu- 
 tion, to dispose of places in Paradise. 
 
 3. The care he took of the mother whom he was to 
 leave on earth, and the authority he assumed to regulate 
 the relationship of those who had known him after the 
 flesh, but were now to do so no more. 
 
 4. The reality and intensity of the sufferings endured 
 
The Evidence. 225 
 
 by Christ's liuman body and soul. Or, the care he took 
 even then to let the people know his claims. 
 
 5. The same ; and a self-possessed determination that 
 no part of Scripture should go unfulfilled. 
 
 6. The conscious satisfaction felt by one who, in spite of 
 the greatest obstacles, has, at last, thoroughly performed 
 a work taken in hand— the happy calmness of a man who 
 knows that his laboiu-s and temptations are now things of 
 the past, and that he has been faithful even unto death. 
 
 7. The confidence with which he committed his spirit 
 into his Father's hands, now that he had completely done 
 God's business in working thereat ever since the utterance 
 of his first-recorded words. Most certainly he at this 
 moment submitted to death. But he who safely chal- 
 lenged the world to convince him of sin, he who claimed 
 to have life in himself, said nothing here about death. 
 By the exercise of his will he dismissed his spirit ; and 
 this as an act of his own, not as a necessity of his nature. 
 And were not his last words uttered with a prophetic 
 view to the comfort of his followers at the closing scene 
 of their earthly course to the end of time ? At the supreme 
 moment of his own sufferings, did not Christ think of 
 his people when he termed a departure from this life a 
 rendering up of the spirit into the hands of a ' Father ' ? 
 
 Section CXXIV. — The Appearance of the Risen Christ tu 
 Mary Magdalene. 
 
 (John XX. 1-18.) 
 
 The gate of death had now closed upon him who pro- 
 fessed to have life in himself. But according to the four 
 Evangelists and other writers in the New Testament, that 
 gate was forced to open for his exit: and various par- 
 ticulars of exceeding interest are given in the gospels of 
 things that occurred between the moment of Christ's 
 
226 Judged hy His Words. 
 
 death, and the visit to his tomb, on the second morning 
 after, made by the weeping Magdalene while it was yet 
 dark. For the purposes of our investigation I must have 
 nothing to do with these narratives, except in as far as 
 they may be found necessary to prepare us for the words 
 of the risen Christ. We must picture to ourselves, then, a 
 loving and deeply-disappointed mourner turning back 
 from the sepulchre as a place she cared for no longer, 
 though now illuminated by the presence of angels, as it 
 held not him whom she sought. Suddenly she perceived 
 that a man was standing by her. Overwhelmed with the 
 discovery just made of a new and totally unexpected cause 
 of grief, she could not, as we may easily understand, have 
 supposed it possible that the man, seen dimly in twilight 
 through her tears, could have been her Lord. Too well 
 she knew that he had been put to death, and she could 
 no more have thought of seeing him there than any of 
 us could expect to find a man standing near us two days 
 after he had been buried. It must be remembered also 
 that some of the accounts would lead us to conclude that 
 the body with which Christ arose, although the very same 
 as that which was nailed to the cross, for it showed the 
 marks of the nails and the spear, had, in becoming clad 
 in immortality, acquired an indescribable semblance, that 
 there was thenceforth somewhat to be noticed in his 
 mien, distinct from aught familiar to his friends before. 
 Be this as it may, we cannot wonder that Mary should 
 have failed to recognise Christ, even when he said, 
 * Woman, why weepest thou ? Whom seekest thou ? ' 
 How natural her impression that the questioner must be 
 an official connected with the place ! With the impulsive- 
 ness of her disposition she caught at this opportunity of 
 getting information fi'om the person most likely to know 
 why the body had been removed from the tomb. So she 
 eagerly interrogated him, and, to smooth all difficulties 
 
TJie Evidence. "I'll 
 
 that might be started, engaged to relieve him of further 
 trouble, and to take upon herself all responsibility in the 
 matter. But Christ could no longer keep her in suspense. 
 He said, ' Mary ! ' ' Can that word, that voice, have 
 come from other lips but my Master's ? ' thought she, or 
 rather felt she, in a moment. Sharply, then, she turned 
 from her half-averted posture, looked full in his face, ex- 
 claimed, * Rabboni ! ' and flew towards him, overjoyed to 
 hold her Lord in an embrace from which nothing should 
 again tear him. But heedless impetuosity and over- 
 excitement were not to be indulged, even at such a 
 moment as that. ' Touch me not,' said Christ ; ' stay not 
 now to embrace me. You can render me and mine a 
 better service. You shall have other opportunities of 
 meeting me before I finally leave this earth. Show your 
 love now by hasting to my brethren and saying what you 
 have seen. Tell them that I live again, but not to be 
 exposed any more to the hatred and persecution of the 
 world. My state is one now of dignity infinitely beyond 
 that of mortal man. My body, not now to be treated 
 with familiarity, is fit for the presence of God on high. 
 Say then to my mourning friends, that as their elder 
 brother I shall before long ascend to my Father and their 
 Father, to my God and their God.' 
 
 For particulars of Christ's life we are dependent 
 entirely on the New Testament ; and many persons pro- 
 bably suppose that it is only through the Bible that we 
 know of his having been put to death. But it is not so. 
 It is a matter of history — of secular history quite inde- 
 pendent of the Bible — that the Romans took upon them- 
 selves to conduct the execution of Christ. And what 
 they did they did thoroughly ; so that we need not the 
 careful particulars given us by an eyewitness of the con- 
 sequences of the spear-thrust, to be as certain of the fact 
 
 Q 2 
 
228 Judged hy His Words. 
 
 of the death of Jesus Christ as of any fact that ever oc- 
 curred. But the Evangelists who record the events of his 
 life and death declare that, though he had been taken 
 down from the cross dead, and had been buried in a tomb 
 closed by a great stone, and watched by Roman soldiers, 
 he rose again never to return to the grave. They state 
 that he uttered certain sayings during the time that 
 he remained on earth before ascending to the Father. 
 Although, then, we have noted his last cry on the cross, 
 our undertaking is not over. We have to examine 
 whether or not the recorded words of Christ in a resurrec- 
 tion body are worthy of the conqueror of death and the 
 opener of the gates of everlasting life. In this section, 
 therefore, we must consider the words addressed to Mary 
 Magdalene. 
 
 They are scarcely such as might have been expected 
 from one dear friend to another under such circumstances. 
 Nature was never more truly drawn perhaps than in this 
 story of the conduct and words of Mary. But the check that 
 ardently loving woman had from Christ is not easily com- 
 prehended at first. But how full of majesty are his words ! 
 There is about them, if not a natural, yet a supernatural 
 dignity. There is affection for Mary and the disciples, 
 and a claim of intimate connection with the Father and of 
 resumed fitness for the glory that had shone from the 
 throne of God before the foundation of the world. There 
 is at the same time an assertion of his human nature 
 • in Christ's loving recognition of the disciples as his 
 brethren. 
 
 Section CXXV. — Appearance to some Women. 
 (Matt, xxviii. 9, 10.) 
 
 After a word of joyful salutation, upon which the women 
 fell down before him in awe and adoration to hold his 
 
The Evidence. 229 
 
 feet, Christ calmed tlieir fears and told tliem to leave 
 him for the present and go to his brethren and take them 
 his orders to proceed to Galilee, where thej should see 
 him. I think we are authorised to consider this appear- 
 ance as distinct from that to Marj Magdalene. She 
 might, as related in the jQrst gospel, have set out with the 
 other women, and, leaving them, have returned, as John 
 tells us, to notify to the disciples that the sepulchre was 
 empty. It is not at all impossible that from some cir- 
 cumstance or other she should have failed to meet her 
 former companions again at the tomb. 
 
 Assuming the above hypothesis to be correct, we may 
 see here the wisdom and kindness of Christ in adapting 
 the manner of his greetings to the different characters of 
 Mary Magdalene and the other women. These were 
 thoroughly frightened. He reassured them by a joyful 
 salutation, and encouraged them against their fears. 
 Intense desire to find her Lord, ardent love and absorbing 
 grief had filled the heart of Mary Magdalene to the ex- 
 clusion of any trace of fear ; she therefore had no fright to 
 calm. And though both she and the other women re- 
 ceived a message to be taken instantly, the particulars 
 were by no means identical, for here we have the promise 
 of meeting the disciples in Galilee. Was it not an act of 
 thoughtful kindness to direct their minds to a time coming 
 within a few days, when they might for a while depart 
 from the spot of so many painful recollections and join their 
 loved master again in the land of their own homes, on the 
 shores of the lakes wherein they had toiled in their youth, 
 on the borders of which they had so often heard the 
 words of life ? And was there not, too, a calm pleasure of 
 anticipation in Christ ? a natural human desire to revisit 
 scenes rich in remembrance of early days, places where 
 hours had been often passed in meditation and prayer, and 
 
230 Judged by His Words. 
 
 where his youtliful mind had gradually opened to the things 
 in the Scriptures concerning himself? Would not even 
 he, now that labour and persecution were past for ever, 
 feel some satisfaction in seeing again the country where 
 most of his mighty works had been done ? 
 
 Section CXXYI. — Ajy^^earance on the Way to Emmaus and 
 
 Recognition there. 
 
 (Mark xvi. 12 ; Luke xxiv. 13-35.) 
 
 The actual words of Christ recorded in this highly 
 interesting section are but few. ' What manner of com- 
 munications are these that ye have one to another as ye 
 walk and are sad ? May I, as one going your way, and 
 desiring leave to walk with you, be permitted to ask the 
 cause of your evident perplexity and distress ? My sym- 
 pathy at least you can be sure of. But who knows if I may 
 not be able to throw some light on the matter that gives 
 you so much concern ? Wliat can have taken place to 
 trouble you so greatly ? ' ' Why, if thou art but a stran- 
 ger in Jerusalem,' said Cleopas, ' the things must be known 
 to thee that have just happened there.' ' But what things ? ' 
 said he who knew better than any one else, but wished to 
 reason with them as man with man rather than to com- 
 mand their belief as by a voice from the other world. 
 Then, when they had told him all, he exclaimed, ' Oh, 
 where is your understanding? How can ye be so slow 
 of heart ? How can ye possibly believe all that the pro- 
 phets have written and yet fail to see that the Christ 
 they predict must suffer these things in entering upon 
 his glory ? ' 
 
 Is there not here a striking instance of the wisdom we 
 have so often had occasion to remark on ? How was the 
 faith of these two men best to be confirmed ? How were 
 
The Evidence. 231 
 
 tliey best to be rendered steadfast through after-life ? We 
 see how Christ determined the matter. Their minds were 
 stored with a certain knowledge, and he took that as a 
 starting point. They were earnest, argumentative, rea- 
 sonintj men. And Christ never said it is dangerous to 
 reason j and you must not examine facts too closely but 
 receive all things you are told, on superior authority. On 
 the contrary, concealing his identity that they might be 
 convinced by reason only, he asked them why they did not 
 exercise their understanding more. He remarked on the 
 want of quickness in their perceptions. He put before 
 their mental faculties j)roof after proof, till their hearts 
 burned within them. And thus were they prepared for 
 the glad moment when he was known of them in the 
 breaking of bread. 
 
 Section CXXVII. — Appearance to the Apostles. 
 (Mark xvi. 14; Luke xxiv, 36-43; John xx. 19-23.) 
 
 The eleven were taking their evening meal together and 
 talking over the astounding events of the last few days. 
 The accounts brought from time to time that very day by 
 the women, then by Peter himself, and now by the two 
 wayfarers just returned from Emmaus had greatly excited 
 them. The doors where they were assembled were care- 
 fully fastened for fear of the Jews, when they became 
 conscious of the arrival of one in their midst who said, 
 * Peace be unto you ! ' Fright seized them like that of 
 Eliphaz when a spirit passed before him and fear and trem- 
 bling made all his bones to shake and the hair of his head 
 to stand up. But he from whom the kind greeting had 
 proceeded said, ' Why are you troubled ? Why should 
 you be overcome with fright because your master who was 
 dead appears again before you ? For your master I really 
 and truly am. Look on me, for I am not a ghost. See 
 
232 Judged hy His Words. 
 
 by the liands that I hold out, and my feet which I now 
 uncover, that it is I myself, a real, living man. Handle me 
 if you j)lease, and you will find that I have what a spirit 
 has not, flesh and bones.' Their fears were thus calmed, 
 but still they could scarcely regain their senses for 
 amazement and joy. So Christ in order perfectly to re- 
 assure them asked for some food, which he actually ate in 
 their presence. Then he spoke of their slowness of belief 
 and hardness of heart, and again said, ' Peace be unto 
 you ! ' And with the authority of a prince granting com- 
 missions to his officers, he added, ' As my Father hath sent 
 ine, even so send I you.' Then breathing on them, he 
 said, * Receive the Holy Ghost. Whosesoever's sins ye 
 remit they are remitted unto them, and whosoever's sins 
 ye retain they are retained.' 
 
 Here we must note the very great kindness and con- 
 descension of the risen Christ. And we must not overlook 
 the willingness he showed to offer the fullest proofs to 
 those sincere ones who required them. He seems to have 
 determined to make them sure that he was a living man, 
 with human flesh and bones, and capable of eating ; though 
 he had died by crucifixion, had afterwards received the 
 spear-thrust in his side, and had been buried. By the last 
 part of the section we see how he claimed for himself the 
 highest conceivable power — that of communicating the 
 Holy Ghost, and of giving from himself authority to remit 
 and retain sins. It seems to me that there is here a claim 
 to be equal with God who is said to have been the Author 
 of human life by breathing into Adam. Christ breathed 
 into his disciples the Holy Ghost, that life-giving Spirit. 
 Either the intention was to breathe life into the general 
 body of the church (the eleven and them that ivere with 
 them, Luke xxiv. 33), or to endow the apostles with that 
 special gift of the Holy Ghost which again they should 
 
The Evidence. 233 
 
 impart by the laying on of liands.* Finally we must note 
 how careful Christ was to show the identity of the risen 
 with the crucified man. 
 
 Section CXXVIII. — Another Appearance of Christ to the 
 Apostles, Thomas being on this Occasion Present. 
 
 (John XX. 24-29.) 
 
 ' Peace be with you ! ' was again the salutation of Christ 
 on presenting himself before his assembled apostles. It 
 was the eighth day after his resurrection, and the second 
 time of his appearing to their general body. On the first 
 occasion Thomas had been an absentee from some cause or 
 other — we are sure not from want of love to his master's 
 memory. We know what he rashly declared when told by 
 the ten that they had seen the Lord ; but there is no reason 
 for asserting that he doubted more than any other apostle 
 would who might have been absent when Christ came to 
 the rest and furnished such manifest proofs. And it 
 is on record that Christ readily assented to the condition 
 named by the impulsive disciple. ' Reach hither thy 
 finger,' he said to Thomas, ' and behold my hands ; and 
 
 * I desire gratefully to speak of Dean Alford's ' Greek Testament,' as 
 being by far the best of the commentaries I have had by me while engaged 
 in this enquiry. But I do not see the force of his observation on John 
 XX. 22: 'That no formal (jifts of aposthsMp xvere noxv formalli) conferred 
 is jyldin by the absence of Thomas, who in that case would be no apostle 
 in the same sense in which the rest were.' Now the body of the apostles 
 went by the name of 'the eleven' at that particular juncture, and the 
 assembly in question was called ' the eleven ' by Mark and Luke. The 
 accidental absence of one man or more made no difference. Paul was an 
 apostle as well as Thomas. When did he receive the gift that he com- 
 municated to Timothy and others by the laying on of hands ? It is an 
 impossible task to prove to impartial men that the strictly personal con- 
 tinuity of apostolic succession has existed unbroken in the Church of 
 England ; but the absence of Thomas, Matthias, and l*aul on the occasion 
 before us may prove, to the comfort of some, that an accidental break is 
 not fatal. 
 
234 Judged hy His Words. 
 
 reach hither thy hand, and thrust it into my side. I can- 
 not suffer thee to become fixed in thine unbelief. Take 
 the proofs of thine own choosing, and beheve.' Awe- 
 struck, and from that moment full of faith, Thomas appre- 
 hended in an instant the repeated declarations that had 
 been made by Christ to an understanding hitherto most 
 slow to believe. He saw now what had been meant when, 
 in answer to a pertinacious question from his own mouth, 
 Christ had said, * If ye had known me, ye should have 
 known my Father also; and from henceforth ye know 
 Him and have seen Him.' Now, therefore, with reverence, 
 as before a manifestation of the Divinity, Thomas said 
 unto Christ, * My Lord and my God ! ' Christ answered, 
 ' Thomas, because thou hast seen me, thou hast believed. 
 And well it is for • thee that in any way whatever faith is 
 now attained. But faith may be founded on better things 
 than those of sight. Too unenduring are often such 
 proofs. Thou thyself, after bravely offering to accompany 
 me to a district of mortal danger, didst hear my prayer at 
 the grave of Lazarus and witness the miracle that followed 
 when one rose from the dead. But impressions from such 
 things are soon forgotten. Happy are those who need not 
 the proof of miracle, who require not to have the evidence 
 of heavenly things made palpable to their senses. Happy 
 are they who can feel the truth of my words and the 
 power of my resurrection in their hearts. Happy are 
 they who have thus the witness in themselves, they who 
 have not seen and yet have believed ! ' 
 
 Here we see how Christ adopted no stiff undeviating 
 line in dealing with the different natures of men. ' Touch 
 me not,' he had said to the enthusiastic and faithful Mary 
 Mao-dalene. * Reach hither thy hand, and thrust it into 
 my side,' he said to the doubting Thomas. And these 
 sayings, so apparently opposite, are both related by one 
 
The Evidence. 235 
 
 Evangelist. We see also that lie uttered not a word of 
 reproof when the apostle said to him, ' My Lord and my 
 God ! ' Finally, it may not be out of place to remark that 
 the history of the church proves the truth to this day of 
 Christ's words about the blessedness of those who, hav- 
 ing not seen, have believed. Whilst good and zealous 
 Christians have often honestly striven to establish men's 
 faith by objective means, all experience shows us that 
 there is a more excellent way. 
 
 Section CXXIX. — Chrisfs Ajppearance to 8ome of the 
 Disciples at the Sea of Tiberias, 
 
 (John xxi. 1-24.) 
 
 The apostles, having been told that their risen master 
 would join them in Galilee, were beginning to come 
 together again in the scenes of their early discipleship. 
 Perhaps they were all there in groups not far apart from 
 each other, awaiting according to their several circum- 
 stances the intimation of Christ's arrival. On the shore 
 of the Lake of Tiberias, for instance, Peter was to be seen, 
 accompanied by Thomas and Nathanael, the brotliers 
 James and John, and two others. Peter said to them, 
 * We need not wait idly. Why not make use of our time 
 and do something to get our own bread, though we are 
 expecting Christ? Once I knew something about fishing, 
 and so did some of you. Let us hire a boat, and see what 
 can be caught here. If we do not go too far out we shall 
 always be within hail when the master's time for showing 
 himself again to us shall come.' The others agreed, and 
 so fishing they went. But the skill of Peter and the sons 
 of Zebedee served them not that time. A whole night 
 they remained out but took nothing. In the morning, 
 before it was quite light, they perceived that some one, 
 they knew not who, was standing on the shore. He called 
 
236 Judged hy His Words. 
 
 to tliem asking in friendly tones if tliey had been success- 
 ful enough, to be able to spare something good from their 
 take for a morning meal P * We have taken nothing at 
 all,' was the answer returned to the enquirer, who there- 
 upon cried, ' Then cast the net on the right side of the 
 boat, and you shall find ! ' They did so, and their net was 
 overfull in an instant. John, whose perceptions were 
 quick as his feelings were deep, said to Peter, ' This must 
 be the Lord.' Peter, knowing at once that it could be none 
 other, thought no more of fish or boat — his friends might 
 take care of them if they would. Hastily he put on the 
 garment he had thrown aside for work, and cast himself 
 into the sea to get to Christ at once. He was before long 
 followed to shore by his more steady fellow-disciples, 
 bringing with them their cumbrous prize. By kind con- 
 sideration on the part of their master they had been saved 
 the delay and trouble of making preparations for a meal, 
 for they found some hot provision all but ready for them. 
 In the meantime they were told by Christ to bring of the 
 fish they had just caught. And then Peter, who had left 
 all for the sake of Christ, was the foremost to set to work 
 again ; and with the assistance probably of the others, 
 though he was quite ready to undertake it alone, brought 
 in safely the hundred and fifty -three large fishes which they 
 had caught. Then said Christ, ' Now come after your 
 hard work and enjoy the repast ready for you here,' and 
 he with his own hands gave out the bread and fish so 
 unexpectedly provided for them. This plenteous meal 
 being over, Christ said to Peter, ' Simon, son of Jonas, 
 lovest thou me more than these ? ' Peter felt the force of 
 every one of these searching words. He knew that Christ 
 meant, ' I changed thy name once ; but nothing could be 
 less like a rock than thou, at the palace of Caiaphas. 
 Then thou wast the old Simon Bar-jona rather than the 
 steadfast Peter. Thou, who didst profess to be ready to 
 
The Evidence. 237 
 
 go to prison and to deatli for me, and didst say tliat if all 
 forsook me yet wouldst not thou, wast the only one of my 
 true disciples to deny me. Wilt thou venture now to say 
 that thou lovest me more than do these ? ' In reply 
 Peter could not but say that he loved him, but modestly 
 refrained this time from comparison. Christ thereupon 
 showed that he kindly accepted this answer by saying to 
 Peter, ' Feed my lambs. I may at least trust thee to give 
 the young and tender of my flock the sincere milk of the 
 word.' Yet Christ said again, ' Simon, son of Jonas, lovest 
 thon me? Is thy present love such as would stand a fiery 
 trial ? * Upon receiving the same answer as before, Christ 
 said, ' Feed my sheep. I restore thee to thy full office. 
 Tend equally the young and old, the weak and strong, of 
 my flock.' Still once more Christ said, ' Simon, son of 
 Jonas, lovest thou me ? Thy denials of me have been for- 
 given, yet it is well that thou shouldst feel how grievous 
 it was to thy master to hear thee say the third time, " I 
 know not the man." ' Peter did indeed feel this now, and 
 cried out, ' Lord, thou knowest all things ; thou knowest 
 that I love thee ! ' Christ then said, ' Feed my sheep. 
 Lovingly I receive thee again, and by this thrice ratified 
 commission, I, as the Chief Shepherd, fully reinstate thee. 
 Receive thy charge again direct from myself, and be an 
 example to the flock of which thou slialt have the over- 
 sight. Proof enough thou shalt indeed give of the strength 
 and steadiness of thy love to me. Hitherto thou hast 
 enjoyed the freedom of action so greatly prized by thy 
 energetic nature. But the time will come, and that before 
 long, when thou shalt willingly for my sake allow thj^self 
 to be led to the enforced idleness of a prison. More than 
 that, thou shalt when old readily yield thy yet active 
 limbs to be stretched out in a manner that flesh and blood 
 must shrink from. With humble exultation thou shalt go 
 away to be bound for that shameful and cruel mode of 
 
238 Judged by His Words. 
 
 death wliicli shall close thy earthly career for ever. Full 
 well I know that thou wilt not now repeat thy former con- 
 fident assurances, but thou canst quietly testify thy wil- 
 lingness to become a partaker of my sufferings. Attend 
 me now as I move ; and so show thyself ready to follow 
 thy Lord even to the death of the cross.' The Evangelist 
 deemed it not needful to tell us of the alacrity with which 
 Peter gave this signal of devoted love. But he mentions 
 that this earnest disciple seeing John also quietly follow- 
 ing, could not refrain from saying, ' Lord, and what shall 
 this man do ? Shall John also glorify God by that same 
 painful death ? ' Christ answered, ' If I will that he tarry 
 till I come, what is that to thee? Trouble thyself not 
 about the experiences of thy fellow-disciples. It is a great 
 honour for thee to have to close thy course in the same 
 way as thy master; but John may glorify me quite as 
 much by a patient continuance in well-doing to extreme 
 old age, if I determine upon that course for him. If I will 
 that his faithful and loving services be prolonged till I 
 visit the earth for the overthrow of the present order of 
 things, and so open the world to my gospel of light and 
 truth, thy proper course will not thereby be altered. Take 
 care to perform it well. Look to thyself. Do thine own 
 duty. Follow thou* me.' 
 
 In the order, ' Cast the net on the right side,' and the 
 invitation, ' Come, and take your refreshment ' — words 
 which were not, as we know, mere empty sounds — we see 
 instances of kind considerateness on the part of Christ, 
 both in providing for Peter and his companions a wonder- 
 fully successful result of industry, and in furnishing them 
 
 * In verse 19, before Peter's question had been put, it is simply 
 'Follow me;' but after tbat question, it is (in verse 22), 'Follow thou 
 me.' The av is expressed in the latter instance, and is the more emphatic 
 from omission in the former. 
 
The Evidence. 239 
 
 with an excellent and invigorating meal when fatigued by 
 their labours. And in the treatment of Peter's case it is 
 impossible to imagine a finer exhibition of firmness and 
 kindness. The grievous oifence, forgiven as it was, could 
 not be overlooked ; and deeply wounded did Peter feel at 
 the thrice-asked question of his Lord. Yet was ever man 
 made more exultingly happy than he when he received 
 the final charge, ' Feed my sheep ; follow me ? ' We see 
 also Christ's claim to a knowledge of the several future 
 courses of his disciples — a claim which, as none I presume 
 will dispute, was justified by subsequent facts. We see 
 also the power he assumed of regulating the length of his 
 disciples' term of service, for he says not, ' If God will 
 that John tarry,' &c., but ' If I will.' Lastly, we must 
 note the admirable wisdom with which he delivers the 
 lesson to his followers to attend to their own individual 
 duties without troubling themselves about what their 
 brethren are doing ; and to avoid supposing that God can 
 only be glorified by the display of prominent activity and 
 the endurance of conspicuous trials. 
 
 Section CXXX. — Instructions and Commissions delivered 
 to the Apostles in Galilee. 
 
 (Matt, xxviii. lG-20 ; Mark xvi. 15-18 ; Luke xxiv. 44-49.) 
 
 Either at this time or earlier, it is difficult to define 
 which, Christ showed his disciples, as we are told by 
 Luke, how his words to them, misunderstood before, and 
 how all the writings of Moses and the pi'ophets and 
 Psalmist concerning him, had been fulfilled in his life 
 and his works, in his death and resurrection. These 
 things being now accomplished, it remained to give effect 
 to them by proclaiming repentance and remission of sins 
 in Christ's name to mankind. But though this must be 
 
240 Judged hy His Words. 
 
 done to all nations in due time, it was to be begun at 
 Jerusalem. 
 
 It seems that at the meeting in Gtalilee, some of the 
 disciples were in an anxious state. They joyfully hailed 
 the appearance of their Lord, and recognised the fact of his 
 resurrection by worshipping him, but their minds were 
 perturbed about their own prospects. Their master had 
 talked of going away from them into the immediate pre- 
 sence of his Father. Who would care for and direct 
 them then ? They doubted what course they should be 
 obliged to take, and knew not what work they should 
 have to do. But Christ determined to leave no room for 
 disquietude or uncertainty on these important points. 
 He assured them accordingly that all j)Ower was given to 
 him, not only in heaven, but also on earth ; and that they 
 should be well cared for, for he would be able to watch 
 over and protect them still. And as to their proceedings 
 and work, he gave the most explicit instructions. The}^ 
 were to assemble at Jerusalem, and wait there till they 
 should receive that which he had promised to send them 
 from the Father. As to then* weakness, they would not 
 feel it ; for they should then be endowed with power from 
 on high. On this they were to go and proclaim the gospel 
 in all the world, to make disciples in all nations, baptising 
 them in the name of the Father, and of the Son, and of 
 the Holy Ghost, and then teaching their converts all 
 things whatsoever Christ had commanded. Of the men 
 who should thus receive Christ's word through his 
 apostles, those who believed should be saved, those who 
 believed not should be condemned. ' And go ye to your 
 work as heralds of my gospel fearlessly and confidently,' 
 Christ seems to have added ; ' for though you shall see not 
 my bodily presence, I will be really with you to the end 
 of the world.' He further encouraged them by the as- 
 surance that certain signs should distinguish those who 
 
The Evidence. 241 
 
 believed the preaching of his immediate followers. They 
 should have the power of casting out devils, of speaking 
 in new tongues, of taking up serpents and of receiving 
 poisonous substances with iLupunity, of laying hands on 
 the sick and so procuring their recovery. Thus should 
 Christ's apostles be qualified, as his witnesses in Jeru- 
 salem and in all nations. They had heard his words 
 and seen his acts, they were satisfied from personal 
 knowledge that he had died and risen again, and now 
 they were to make him known in all the earth. 
 
 We see here Christ's care for the anxieties of the 
 apostles, and for their due preparation for the important 
 work they were very shortly to commence. We note also 
 his claim of all power in heaven and earth, and of ability 
 to send the Spirit from above to his disciples, and to 
 invest them with miraculous gifts and immunities. We 
 must observe too how explicitly he joins the name of the 
 Son with that of the Father and that of the Holy Ghost. 
 There seems no inequality whatever in these names from 
 the way in which Christ puts them. Lastly, we must 
 note the supernatural faculty he claims of being present * 
 with his disci]3les after he should be taken out of their 
 sight, through all the daysf of their appointed work, even 
 to the end — to the accomplishment of his designs, the 
 completion of the new era he came to introduce. 
 
 Section CXXXI. — The Ascension. 
 (Mark xvi. 19; Luke xxiv. 50-5.3; Acts i. 4-12.) 
 
 The disciples were yet again to meet for another inter- 
 view with their Master, but that one was to be the last on 
 
 * There is an iyw .... iljxl iii Matt, xxviii. 20, which reminds one of 
 God's words to Moses, and of the iyCo t'^n in John viii. 58. 
 
 f Traffftf T(i(,- I'lfil-pai e'lur rOg avvrtXtlai; tov «i'w»'Of. 
 
 R 
 
242 Judged hy His Words. 
 
 earth. They assembled then in the neighbourhood of 
 Bethany. Christ at that place appeared in their midst, 
 and accompanied them to Mount Olivet. He repeated 
 the injunction previously given them to wait at Jerusalem 
 till the promise of the Father had been received ; for as 
 certainly as John's converts had been baptised with 
 water, they should be baptised with the Holy Ghost. 
 But the disciples had still one matter on their minds, one 
 question to put. They had always expected a Messiah 
 who should deliver Israel. Now the Messiah was cer- 
 tainly come. They did not dispute that. And he had 
 triumphed over death and Hades. All power was in his 
 hands. Then why should he not at once establish his 
 kingdom in glorious state over all the earth ? They them- 
 selves had been promised twelve thrones from which they 
 should judge the twelve tribes of the royal people who 
 were to be pre-eminent among the nations. When were 
 these thrones to be set up ? Their master, who used to 
 distress them by talk of coming sufferings and indigni- 
 ties, had himself said that all was finished — his labours 
 and humiliations were for ever past. Did anything yet 
 remain to defer the revelation of his glory and their own 
 promotion ? So they reverently asked, ' Lord, wilt thou 
 at this time restore the kingdom to Israel ? ' By his 
 answer Christ taught them that it was their business to 
 perform the duties assigned to them, and not to trouble 
 themselves about times or seasons. Whether the period 
 of Israel's restoration was at hand, or whether it was to 
 be long delayed, was a matter kept strictly by the Father 
 in His own power, and unrevealed as yet to any created 
 being. But neither uncertainty nor delay need trouble 
 the apostles ; they should be abundantly satisfied with the 
 honours in store for them, and with the important func- 
 tions that should fall to their lot. And very shortly they 
 should receive from above that which should render them 
 
The Evidence. 243 
 
 more miglitj than any eartlily ruler or judge, for tliey 
 should be endowed with the power of the Holy Ghost. 
 They should rejoice in possession of the highest honour 
 that could be conferred on men — that of being the per- 
 sonally appointed witnesses of Christ, not only in Jeru- 
 salem and Judsea and Samaria, but in all habitable parts 
 of the earth. 
 
 Here we see again the wisdom we have so often had to 
 note. The last lesson Christ personally taught his 
 fipostles was one which their history proves they never 
 forgot. The foundations of the church would not have 
 been securely laid if they had. And perhaps its rising 
 and falling fortunes in succeeding ages may have in great 
 measure followed the way in which Christ's ministers 
 have or have not acted on the principle that the future 
 should be left to God; and that to the true-hearted 
 pastors of the flock abundant compensation for the delay 
 or deprivatioli of worldly honours will surely come in the 
 blessing attending a faithful discharge of the highly 
 honourable duties to which they are called. 
 
 And thus, in the discharge of his own great work, 
 encouraging his chosen ones and imparting instructions 
 for their successors to all generations, it is recorded that 
 Christ himself was engaged even to the very moment 
 when the cloud appeared in which he was to ascend, and 
 he saw that the time was come to leave off teaching here. 
 Instantly, then, he is said to have lifted up his hands in 
 loving benediction ; and when the last solemn tones of the 
 Master's voice were heard, he was being carried up out of 
 their sis-ht. 
 
 R 2 
 
244 Judged hy His Words. 
 
 CHAPTER III. 
 
 THE SUMMARY. 
 
 We have now, I believe, had before us all the sayings of 
 Christ recorded in the gospels. They present an accu- 
 mulated amount of evidence which it may be convenient 
 for us at the commencement of this summary to review 
 unhampered with the explanatory matter which neces- 
 sarily occupied the first place in order in the sections of 
 the preceding chapter. 
 
 In the subjoined annotation, made with the object just 
 stated, I have omitted all reference to what is found in 
 the fourth gospel ; and have taken account only of the 
 words of Christ recorded in the first three. And, at this 
 stage of our proceedings, I assume that the reports fur- 
 nished by the three synoptists are substantially true. For 
 both the omission and the assumption I will hereafter give 
 some reasons. 
 
 But I must now explain how my review of the evidence 
 that has been put in is to be conducted. It will have 
 been observed that the sections containing it in the fore- 
 going chapter were all of them numbered. The numbers 
 that will be found below will correspond with those of the 
 said sections. And under each heading number I intend 
 to note concisely — 
 
 Firstly, what is iwoved, shown, or displayed ; 
 
 Secondly, what is claimed or asserted, 
 by the words of Christ, with reference to his nature and 
 character, in each indicated section. 
 
The Summary. 245 
 
 Here, tlien, are my annotations ; whicli I hope will be 
 found as faithful as it is my object to make them. 
 
 1. Proved: Independence, the quality of prompt de- 
 cision. Shown : A true human nature, recognising its 
 need of mental instruction and training. Claimed : Super- 
 human relationship to the Father. 
 
 2. Froved : Wisdom and prudence. Claimed (by accept- 
 ance of the Baptist's words) : The eminence attributed to 
 him by John. 
 
 3. Froved : Enduring fortitude, wisdom, foresight, and 
 readiness ; all under circumstances of bodily exhaustion 
 and mental perplexity. 
 
 4. 
 
 5. 
 6. 
 
 7. 
 
 >- (From St. John.) 
 
 9. Claimed'. Supreme importance for the new dispen- 
 sation through himself, as the development of all previous 
 systems of divine government. 
 
 10. (From St. John.) 
 
 11. Froved : Thorough impartiality and disregard of 
 personal feelings which would interfere with his work and 
 plan. And great courage. Asserted : A claim to be the 
 promised deliverer of Israel, and anointed by the Spirit 
 of God. 
 
 12. Froved: Power to attract men to himself even at 
 the cost of all they had. Consciousness of ability to direct 
 their future course. 
 
 13. Froved : Consciousness of power over the world of 
 spirits. And wisdom. 
 
 14. Froved : Devotion to his Father's business. And 
 resolution in overcoming temptations to ease and self- 
 complacency. 
 
 15. Froved: Wonderful ability, eloquence, and know- 
 
246 Judged hy His Words. 
 
 ledge. Independence witli regard to the miglity and 
 influential. Sympathy for the poor, the suffering, and the 
 oppressed. Independence of the common opinions of the 
 multitude then around him. Faculty to compose a uni- 
 versally suitable form of prayer. Claimed : Authority to 
 give his ov^^n interpretation to God's law and to lay down 
 law himself. Power, as the future judge of all, to admit 
 men into the kingdom of heaven, and to exclude therefrom. 
 
 16. Proved'. Ready compassion, wisdom, prudence, re- 
 verence for God's ordinances, consciousness of power, 
 indifference to applause. 
 
 17. Proved: Compassion. Consciousness of power over 
 all that affects man's constitution. Claimed : The right 
 to do that which his audience correctly considered that 
 God alone could do. 
 
 18. Proved : Independence of popular opinion. Dis- 
 cernment of character. Astonishing influence over the 
 human mind. 
 
 19. (From St. John.) 
 
 20. Proved: Determination in protecting his own fol- 
 lowers. Discretion in his manner of doing so. Discern- 
 ment of the secret principles on which the law of God 
 was founded. Claimed : A greatness above that of the 
 temple ; a lordship over the Sabbath itself. The perfec- 
 tion of the human nature of himself as the representative 
 of mankind, the Son of ma,n. 
 
 21. Proved: Consummate wisdom. Compassion. Con- 
 sciousness of power. 
 
 22. Shown : Bold defiance and denunciation of oppres- 
 sion and of arrogant wealth. Courage, energy, and faith- 
 fulness in prophetic warnings. Claimed : Authority. 
 
 23. Shown: Eeady benevolence, and consciousness of 
 his own power. Human feelings of surprise. Knowledge 
 of God's designs respecting the Gentiles. Resolution in 
 announcing unpleasant truths. 
 
The Summary. 247 
 
 24. Skoiun : Tenderness, compassion, and consciousness 
 of power to raise the dead. 
 
 25. Shown: Companionable sociability combined with 
 superiority to all the ordinary rules and conventionalities 
 which usually guide men in tlieir friendships. Claimed : 
 Infinite supereminence for his own system or dispensation, 
 
 26. Claimed : A dignity so exalted that those cities 
 which were indifferent to his works must fare worse than 
 Sodom, or than Tyre and Sidon. The possession of power 
 over all thing^s. A knowledg-e of the Father unattainable 
 by any besides himself. Power to impart the knowledge 
 of God. The possession of a nature incomprehensible by 
 any but the Father. Meekness and lowliness, and power 
 to give rest to the souls of the weary and heavy-laden who 
 should accept his invitation. Authority to teach them, 
 and to apportion tlieir work at his will. 
 
 27. Shown : Power of engaging affection. Knowledge 
 of the circumstances of a person's life. Wisdom and 
 dignity. Claimed: Power to forgive sin. The position 
 of one to whom self-righteous persons and sinners are all 
 debtors. Asserted : The necessity of faith in himself per- 
 sonally and the acceptableness of the love of sinners for 
 himself personally. 
 
 28. Shown : Wisdom and graceful readiness. Claimed : 
 The position of one whose actions were guided by the 
 Holy Ghost, and whose teaching was the Word of God. 
 
 29. Shown: Boldness in denunciation. Disregard to 
 the feelings of dearest relations when they would interfere 
 with his work. Condescension, and tender regard to his 
 humble and faithful followers. Claimed : A greatness 
 above that of the old prophets and most wise and powerful 
 of kings. 
 
 30. Proved : Wisdom, readiness, and wonderful ability. 
 
 31. Proved: Same as in preceding section. Claimed: 
 The position of one who is the sower of all the good seed 
 
248 Judged hy His Words. 
 
 cast into tlie great field of the world, who is the master of 
 angels and the final rectifier of tlie condition of men. 
 
 32. Proved : A foreknowledge of the way in which his 
 gospel would grow. 
 
 33. Sliown : Complete insight into men's characters and 
 capabilities. Arbitrary exaction when the claims of his 
 kingdom were at stake. 
 
 34. Proved : Perfect confidence in his power over nature 
 in its wildest force. Asserted : The supreme importance 
 of his own existence ; and the necessity of personal faith 
 in himself. 
 
 35. Proved: Consciousness of power over demons. Wis- 
 dom and compassion. 
 
 36. Proved : Wisdom and compassion. Claimed : The 
 dignity and prerogatives of ' the Bridegroom.' 
 
 37. Proved: Consciousness of power to heal, and of 
 power to raise the dead, to give sight to the blind. Com- 
 passion and mercy. Claimed : The title of * the Son of 
 David.' 
 
 38. Proved: Insight into human nature. Power of 
 putting words in short forcible sentences which fix them- 
 selves in man's memory and become an everlasting heri- 
 tao^e for those who love his cause. 
 
 39. Proved : Wisdom. Claimed : Paramount authority 
 and the position of one to whom the entire devotedness of 
 man is due. 
 
 40. Proved : Either care for the bodies and minds of his 
 apostles after a period of excitement, or the indulgence of 
 a refined and delicate human feeling existing in himself 
 personally. Afterwards, confidence in his own miraculous 
 powers. Then the exercise of power and authority over 
 his disciples and the thousands of people round him. The 
 love of order and frugality combined with wisdom in 
 demonstrating the substantial reality of his miracle. 
 
 41. Proved : Confidence in his own power. Ability to 
 
The Summary. 249 
 
 inspire those around him with confidence in himself. The 
 efficacy of implicit faith in himself personally. 
 
 42. (From St. John.) 
 
 43. 8hown : Boldness in denouncing the Pharisees to 
 their faces. Authority and wisdom in sweeping away 
 men's noxious traditions and in enunciating and ixp- 
 holding the principles of reason and the spirituality of the 
 laws of God. 
 
 44. Proved : Determination to proceed in the way spe- 
 cially marked out for him. Disinclination to go out of 
 that course to soothe the feelings of any one. Yet, in 
 sovereign independence of all rules, power to go beyond 
 the bounds assigned, on the requisition of strong personal 
 faith in himself. 
 
 45. Proved : Confidence in his own power ; and deter- 
 mination that no difficulties should hinder its exercise. 
 
 46. Proved : Compassion and care for the bodily wants 
 of those who came to hear him. Confidence in his own 
 power. 
 
 47. Shown : Human feeling of disappointment and grief 
 at the perversity of certain men. Wisdom in guarding 
 against temptation to objectless personal display. Fore- 
 knowledge of what was to happen to him. Candour 
 towards friends as well as foes. Claimed i Implicit faith 
 in himself personally. 
 
 48. (No particular observation to make.) 
 
 49. 8Jiown : Penetrating knowledge of character, and 
 superhuman foreknowledge of events. Asserted : The very 
 high importance of his own work and office and the ne- 
 cessity of the Father's intervention before they could be 
 revealed to any man. Claimed : The power to construct a 
 church impregnable to the assaults of this earth or of the 
 unseen world. The possession of the keys of heaven ; and 
 power to commit them to whose keeping he would. 
 
 50. Shown'. Determined character and resolute stead- 
 
250 Judged by His Words. 
 
 fastness. Disregard to his own comfort and ease, and 
 also to the feelings and anticipations of others, when con- 
 sideration for them would tend to interfere with his great 
 work. Candour to the people and to his disciples. Claimed: 
 The dignity of a future coming in the glory of the Father, 
 and power to judge mankind hereafter. 
 
 51. Shown : Forgetfulness of self and tenderness for his 
 followers in a moment of sudden and majestic exaltation. 
 Eeadiness to return immediately from heavenly splendour, 
 and inconceivably glorious communion, to earthly work 
 and ordinary fellowship with mankind. 
 
 52. 8howni Quickness in taking up the cause of his 
 friends. Candid consideration in allowing that difficulties 
 opposed the efforts of his disciples. Asserted : The neces- 
 sity of faith in himself personally both on the part of one 
 who would receive a benefit from him and of those who 
 would work efficiently in his cause. 
 
 63. Proved : A determination by repeated declarations 
 to commit himself to sufferings and death. Foreknow- 
 ledge of the things to be done to him. Wisdom in fore- 
 warning his disciples of them. 
 
 54. Shown : Knowledge of something that had happened 
 out of his sight. Confidence in his power over nature. 
 Claimed : The dignity of being the Son of God— a direct 
 relationship to Him who is emphatically the King. 
 
 55. Proved: Earnestness in insisting on forbearance; 
 kindness and consideration for the welfare of others. 
 Candour in warning his discix3les of fiery trials to come. 
 Asserted : The dignity and importance of his work, and 
 the paramount efficacy of his presence. Claimed : A know- 
 ledge of that which is done in heaven. 
 
 56. Proved : Eeadiness and ability. Claimed : A know- 
 ledge of the mind of God. 
 
 57. Shown: A spirit of toleration. Considerate readi- 
 ness to accept any honestly intended service. 
 
The Summary. 251 
 
 - (From St. Jolin.) 
 
 58. Vide Section XXXIX. 
 
 59. \ 
 60. 
 61. 
 62. 
 
 63. Claimed : Inliereiit ability of giving power to his 
 immediate followers over noxious tilings. A nature un- 
 fathomable by any but God. Yet, at the same time, power 
 to impart the knowledge of the Father to man. Also an 
 inherent greatness, giving superiority to the privileges 
 of his disciples over those enjoyed by any of the prophets 
 and kings of bygone days. 
 
 64. Shoivji : Discretion and consummate ability. The 
 power of enforcing Christian principles whilst repulsing 
 an insidious attack. 
 
 65. Shown : Preference to a steady performance of his 
 own peculiar work when that and a courteous exhibition 
 of delicate feeling were for a moment presented as alter- 
 natives. Claimed : Power to give that which could never 
 be taken away. 
 
 QQ. Proved : Readiness to attend to the requests of his 
 followers. Authority in teaching. Power of illustration. 
 Claimed : Knowledge of the mind of God. 
 
 67. Shown : Disregard of the courteous conventionalities 
 of society when an observance of them would tend to 
 suppress for a moment the flow of his instructions. Cou- 
 rage and force of character. Disregard to his own per- 
 sonal safety in the utterance of stinging denunciations 
 against hypocrites in places of power. 
 
 68. Shown : Authority in teaching. Claimed : Power of 
 conferring honour before the angels of God on those who 
 should confess him before men. 
 
 69. Shoiun : Wisdom in determining against the accep- 
 tance of earthly distinctions and temporal authority. Elo- 
 quence, ability, readiness, and authority. Sensitive human 
 
252 Judged by Ilis Words. 
 
 feelings. Claimed : Knowledge with respect to tlie prin- 
 ciples on wliich future judgment would be conducted. 
 
 70. 8hoiu7i : Superiority to common prejudices. Courage 
 in advertising the people of what was to happen to their 
 nation. Ability and power of illustration. 
 
 71. Show7i: Consciousness of power. Independence of 
 all prescribed rules, and freedom from all restrictions in 
 the mode of carrying on his work. Wisdom and readi- 
 ness. Perfect confidence in the gradual but certain pro- 
 gress and establishment of his kingdom. 
 
 72. Shown : Candour and courage in telling unpleasant 
 truths. Foreknowledge of the acceptance of his gospel 
 by the Gentiles. 
 
 73. Shown : Penetration in unfolding the secret wishes 
 of a man who had never seen him. Courageous determi- 
 nation not to be baffled by menace. Claimed : Power that 
 no mere human being could have exercised. 
 
 74. Showyi : Benevolence and independence of bearing ; 
 and assumption of authority in the society of the great. 
 A degree of forwardness interdicted to his followers. 
 Readiness, wisdom, and foresight. 
 
 75. Shown : Resolution, candour, and determination in 
 placing before the multitudes considerations as distasteful 
 to them as those which he had just before insisted on had 
 been to their superiors. 
 
 76. Shown : Encouraging kindness to penitents who 
 had been looked upon as utterly lost. Wisdom and 
 readiness of illustration. 
 
 77. Shown : Wisdom. Genius of the highest order, 
 and power of illustration. Consciousness of authority to 
 declare and vindicate the ways of God. 
 
 78. Shown : Wonderful readiness and masterly power 
 of illustration. Authority and courage. 
 
 79. Shown : Foresight. Carefulness in methods of in- 
 struction. Asserted : An absolute claim to the fruits of 
 his servants' labours. 
 
The Summary. 253 
 
 80. SJiown : Determined resistance to the worldly spirit 
 of self-importance and revenge. Eenewed self-devotedness. 
 
 81. Shown : An appreciation of gratitude, and a desire 
 for the love of those saved by him. Claimed : A pre- 
 eminent dignity, requiring the postponement of the for- 
 malities enjoined by the law to the offering of a grateful 
 homage to himself. Asserted : The primary importance 
 of faith in himself. 
 
 82. Shown: Accurate foresight and penetration. As- 
 serted : The surpassing importance of the ' day of the Son 
 of man.' 
 
 83. Shown : Wisdom and power of illustration. Habit 
 of looking forward to his future coming, and regarding 
 things as they will appear then. 
 
 84. Shown : Wisdom and power of illustration. Com- 
 prehension of what would be felt in the hearts of his 
 humble followers from the time of the establishment of 
 Christianity to the present day. 
 
 85. \ 
 
 86. I (From St. John.) 
 
 87. ) 
 
 88. Shown : Authority in teaching. Great discretion 
 and good sense. Claimed : Power to supersede regula- 
 tions found in the law of Moses. 
 
 8!>. Shown : Love to the young, even to very infants. 
 Authority in teaching. Asserted : Claim to the submis- 
 sive trust, unquestioning docility, and child-like affection 
 of the members of his kingdom. Power to communicate 
 benefits by his touch, even to the youngest children. 
 
 90. Shown : Authority in teaching. The feelings of a 
 truly human heart. Claimed : Power to give heavenly 
 and eternal riches and posts of highest dignity to those 
 who faithfully followed him. 
 
 91. (From St. John.) 
 
 92. Shown : Foreknowledge of the extreme bitterness 
 of the cup he had to drink, and of the baptism of blood 
 
254 Judged by His Words. 
 
 that lie had to be baptised with. Considerateness and 
 patience with his disciples. Asserted : That his own life 
 was of such transcendent worth that it would be found 
 sufficiently precious to be accepted as a ransom for many 
 [the multitudes of the human race] . 
 
 93. Slioivn : Compassion. Confidence in his own 
 power. Acceptance of the title of ' the Son of David.' 
 Approval of faith in himself personally. 
 
 94. Shown : The authority of one who is not to be 
 disobeyed. The power of obtaining what adherents he 
 would and of bringing them under his own influence by 
 engaging the homage of their hearts. Power exerted 
 over the mind of man in the cause of justice and good- 
 ness. Claimed : Power to save the lost. 
 
 95. SJiown : Resolution and candour. Claimed : Right 
 to the entire services of his followers. Power to reward 
 and punish at his coming. 
 
 96. Proved : Kindness in vindicating a loving act. 
 Power of predicting what should occur on his death, and 
 what should be recorded afterwards throughout the world. 
 Claimed : Worthiness of the most costly honours that 
 could be paid to his person. 
 
 97. Shown : Knowledge of what was in existence at a 
 place out of sight. Claimed : The title of ' the Lord ' (or 
 else the supreme importance of his own proceedings). 
 Right to the homage of men. 
 
 98. Proved : Partici]3ation in the feelings of human 
 nature. Prescience, boldness, and readiness. Asserted: 
 The application to himself of passages in the Psahns 
 addressed to God. 
 
 99. (From St. John.) 
 
 100. Shown : Disregard of the appearance of harshness 
 in his words and actions when a worthy end was to be 
 obtained. Confidence in his power over nature. 
 
 101. (From St. John.) 
 
Tlie Summary. 255 
 
 102. Shown : The thorongliness and fulness character- 
 ising his instructions, and the carefuhiess with which he 
 cautioned his followers. Claimed : Authority to declare 
 the will of God. 
 
 103. Proved : Astonishing readiness and ability. 
 
 104. Proved : Boldness in warning the Jews of their 
 rejection by God. Foresight of what should befall him- 
 self and them. Asserted : Claim to be the one, well- 
 beloved Son of God, to be the head corner-stone, to be 
 the stone which should break to pieces and grind to 
 powder. 
 
 105. 8hoivn : Wonderful readiness, and mental and 
 spiritual power. Asserted : Claim to be David's Lord, 
 who should have all enemies placed under his footstool. 
 
 106. 8hoivn : Intrepidity in exposing guilt and hypocrisy. 
 Astonishing powers in the righteous exercise of vitu- 
 perative denunciation. Claimed : A value for his blood 
 above that of all the righteous ever before slain. Fore- 
 knowledge of what shall happen to the Jews ages hence. 
 
 107. Proved: Appreciation of self-denying acts. Readi- 
 ness in turning to good account every occasion of quali- 
 f3dng his disciples. 
 
 108. Proved : Power of foretelling some things, then 
 unlikely, which have since occurred. The reality of his 
 human nature. Claimed : Power to inspire his followers 
 with wisdom after his departure. Asserted : The tran- ' 
 scendent importance of his own words. 
 
 109. Proved : Wonderful ability. Accurate foreknow- 
 ledge of what should characterise the Christian Church. 
 
 110. Shown : Wonderful powers of description. Conde- 
 scension. Claimed : Title of the king of all the nations. 
 Glory in his future coming as the Son of man. 
 
 111. Proved: Human feeling of desire for sympathy. 
 Affection to the disciples. Confidence in his own power 
 to establish the kingdom of God. 
 
256 Judged by His Words. 
 
 112. (Part from St. Jolin.) Shown: Patience under the 
 provoking ambition and miserable disputes of the dis- 
 ciples. Determination to persevere in his work and to 
 face his shortly-impending sufferings. Assured certainty 
 felt of future power to allot places at his table and throne. 
 Self-possession and commanding influence, even over 
 Judas. 
 
 113. (Part from St. John.) Shown : Foreknowledge of 
 Peter's denial. Magnanimity and love to his weak dis- 
 ciples. Asserted : Efficacy of his own intercession with 
 God. 
 
 114. Shown : Confidence in the stupendous results of 
 his appearance and work in the flesh. The inherent 
 faculty of imparting an energetic efficacy to a rite of the 
 utmost simplicity. Power of directing the minds and 
 actions of his followers then present, and of those that 
 have succeeded them to this day, and of ordaining a thing 
 obediently observed among all the most civilised nations 
 now existing. 
 
 115. Shown : Candour and wisdom. (Greater part 
 from St. John.) 
 
 116. (Prom St. John.) 
 
 117. Shown : Kind consideration for the future comfort 
 and for the establishment of the faith of his disciples. 
 Foresight. Candour. 
 
 118. Shown : Susceptibility of terror. And other 
 genuine proofs of a thoroughly natural human constitu- 
 tion of body and mind. Mental oppression. Shrinking 
 at the approach of the power of darkness. A desire for 
 retirement in time of great trouble, yet a yearning for the 
 sympathy of a tried friend. Readiness in finding excuses 
 for a companion's failures, yet faithfulness in cautioning. 
 Thorough self-possession at last, and undaunted bravery. 
 
 119. Proved: Perfect self-possession and highest 
 couragre in the face of a hostile human force. Care for 
 
The Summary. 257 
 
 his friends. Consideration for one of his enemies. Strong 
 human sensitiveness to ignominious treatment. 
 
 120. Proved: Calmness, moderation, and self-posses- 
 sion. 
 
 121. Proved : First, wisdom combined with discretion ; 
 then, wisdom combined with courage for the truth. 
 Resolution in the discharge of a most solemn act, and the 
 utterance of an irrevocable avowal before the representa- 
 tive Council of his people. Claimed : Future glory and 
 divine power. Messiahship. Right to the title of the 
 Son of God. 
 
 122. (Part from St. John.) Shown : Great powers of 
 human constitution, and courage. Foreknowledge of 
 what was to happen after his departure. 
 
 123. Shown : Nobleness of mind. The reality and in- 
 tensity of his physical and mental sufferings. Powers of 
 bodily endurance, and of memory in the midst of over- 
 whelming agonies. Reassertion, even in the depth of 
 humiliation, of right to dispose of places in an unseen, 
 happy state. Comfort and satisfaction at the completion 
 of a perfect work. Cheerful confidence at the last in his 
 Father. Asserted : The voluntariness of his death. A claim 
 to be the fulfilment of prophecy. (Remaining parts from 
 St. John.) 
 
 124. (From St. John.) 
 
 125. Shown : Wise and kind thoughtfulness, and {'pro- 
 hahly) human feelings of pleasurable anticipation. 
 
 126. Shown : Wisdom, discretion, and kind condescen- 
 sion. Power over men's hearts and minds. Solicitude 
 for the establishment of the disciples' faith. Power of 
 veiling his personality in the risen state. 
 
 127. Proved: Reality of his human nature, and iden- 
 tity of his risen body with that in which he had been 
 crucified. Kindness. Condescension. Solicitude for the 
 establishment of the apostles' faith. Authority. Power 
 
258 Judged by His Words. 
 
 of being present in his risen body at what places he 
 
 wonld. (Eemaining parts from St. John.) 
 
 128. ] 
 
 ^ 2q \ (From St. John.) 
 
 130. 8hoivn : Considerateness in soothing disquietude 
 of the perplexed. Authority. Claimed : Authority ex- 
 tending beyond the time then present. All power in 
 heaven and earth. Equality with the Father and the 
 Holy Ghost. The faculty of being present with his dis- 
 ciples for ages after his departure from earth. Power to 
 invest them with miraculous gifts and immunities. 
 
 131. Proved : Wisdom. Claim,ed : The power of 
 guaranteeing the help of the Holy Ghost; and authority 
 to regulate the future functions of his apostles and their 
 successors on earth. 
 
 It may be convenient, before we proceed further, to 
 make a few remarks on some of the Tilings Proved, and on 
 some of the Claims Asserted, according to the record of 
 Christ's words found in the three synoptic gospels. 
 
 We will take first some of the things proved by Christ's 
 words with respect to his character and nature. 
 
 At the head of these must be put the Genuineness of His 
 Human Nature. This comes into view in our very first 
 section, and reappears as plainly in many others. Before 
 attaining maturity, he fully perceived that increase in 
 wisdom was as needful for the perfection of his mind as 
 increase in stature was for his body ; and like every one 
 ardent in pursuit of knowledge, he availed himself of all 
 the means that came within reach for getting instruction. 
 Afterwards, we find him exhibiting the human feelings of 
 surprise ; of pain in the contemplation of sufferings, even 
 when he knew they were deserved ; of desire for the love 
 of those benefited by him ; of sensitiveness to injurious 
 
The Sunimarij. 259 
 
 treatment ; of intense longing for friendly sympatli}^ when 
 in distress ; of depression of spirit and overwhelming 
 apprehension in the prospect of agony before him ; and of 
 an earnest wish to escape if his grand object conld be 
 accomplished without enduring it. And after he had risen 
 from the dead, some of his words plainly indicate the real 
 materiality of his resurrection-body. It consisted of 
 * flesh and bones,' and was capable of receiving food. It 
 is hardly necessary to insist on many common and obvious 
 proofs of the real manhood of Christ, or of the tiict that 
 one of the conditions of his existence here necessarily 
 rendered him, as a creature, inferior to the Creator. 
 There is one thing, however, that should not be passed 
 over without notice, and that is the evidence we find of 
 the strength of Christ's bodily constitution before his 
 death. After all his sufferings in Gethsemane and con- 
 tinued ill-treatment throughout a sleepless night, he was 
 able to stand self-possessed before Pilate, then before 
 Herod, and, after the fatigue of being marched to and 
 from that Jewish tyrant, before Pilate again. Then, 
 after he had been cruelly beaten, mocked, and scourged, 
 and had heard his sentence to a dreadful death, and 
 carried his cross, or part of it, some distance, he had 
 power and voice enough to make an address in open air 
 to a number of women. Then, after the first shock and 
 pain of crucifixion, he had strength to utter some most 
 weighty words, and after hanging on the cross for six 
 hours, he was able to cry out with a loud voice. 
 
 I would next call attention to his Wisdom. It must 
 have been remarked how often this word has appeared in 
 the preceding annotations. I would include under this 
 head the perfection of his mental qualities, his wonderful 
 readiness in every sudden emergency, his marvellous 
 judgment and discretion, his practice of choosing the 
 most suitable weapons for use in defence or attack when 
 
 S 2 
 
260 Judged hy His Words. 
 
 engaged witli his adversaries ; his genius, and eloquence, 
 and powers of illustration, his discernment of character ; 
 the ascendency he exercised over men, and his perfect 
 good sense. We find no failure whatever on Christ's 
 part in any of these particulars. Whether with friends 
 or enemies, whether teaching, rebuking, exhorting, or 
 comforting, his words are faultless. We might have 
 thought his denunciations of the scribes and Pharisees 
 too exasperating ; but the event proved that he knew how 
 far he could go, for his enemies did not take him till his 
 hour was come. 
 
 In connection with these particulars, we may note the 
 wonderful Poiver possessed by Christ of Uttering Words 
 that Fix themselves in the Memories of millions of Tnen — 
 one may say, indeed, of all civilised men — high and low, 
 rich and poor. Now, there were two great sages living 
 in the days of Christ, known in vastly more influential 
 circles in their lifetime than Christ was, and who, I 
 cannot help thinking, were raised up by God to prepare 
 the minds of ' the dispersion ' of the .Tews in the one case, 
 and of the Gentile world in the other, for the reception 
 of Christianity. But who, not a very learned man, knows 
 anything whatever about their words ? Who among the 
 multitudes ever quotes a pithy saying of Philo's, or a 
 proverbial sentence of Seneca's ? It may be said, and 
 very fairly, that this is because Christ's words are more 
 read than theirs. But why are they ? 
 
 We see also his Forelcnoidedge of many Things that have 
 taken place, though they must have seemed very improbable 
 at the time he spoke. I might point to his predictions 
 about his sufferings and manner of death, and about the 
 destruction of the temple, but I prefer to rest my case on 
 the perfectly accurate touches in his pictures of the future 
 church, for these things can be verified, not only by the 
 student of ecclesiastical history, but by any observer of 
 
The Summary. 261 
 
 what is going- on at the present day. The power of fore- 
 telling some future events carries with it no proof of the 
 divinity of the predictor, but it may go very far in esta- 
 blishing the claims he has to make. 
 
 Next we may notice one or two things in connection 
 with his Thorough Devotion to The WorJc which he had set 
 before himself. One is his Indifference to the Personal 
 Feelings which his social and affectionate nature would 
 have led him to indulge with respect to his relations and 
 the townsmen among whom he had been brought up. 
 But the latter he treated with no more partiality than his 
 other fellow-countrymen ; and we know how rigidly he 
 repulsed his mother and brethren when attention to them 
 would in the least degree have interfered with his labours. 
 And then, when occasion demanded it, we find more than 
 once a complete Sacrifice of Delicacy of Feeling, and an 
 extraordinary Disregard of the Courtesies of Society. A 
 zealous disciple, who cared for his master's ease, he 
 scrupled not to call ' Satan.' Instead of making himself 
 agreeable at a certain entertainment, he took upon him- 
 self to lecture the host and his fellow-guests. He re- 
 buked a kind-hearted woman who was zealously busying 
 herself for his comfort. He refused permission to one 
 man to go and bury his father, and to another to bid his 
 relations farewell. I do not mean to say that the things 
 I have pointed out were congenial to the feelings of 
 Christ. They are rather proofs that his whole ministerial 
 life was a self-sacrifice. That they plainly apj)ear from 
 his words cannot be denied ; and it would be wrong in 
 one who writes of his character not to notice them. 
 
 I must now mention his Courage. This was a quality 
 he showed in the highest degree. Without it he could 
 not at twelve years old have separated himself from his 
 friends and gone into the midst of the revered doctors of 
 the temple. And during his public life, what courage he 
 
262 Judged hy Ills Words. 
 
 displayed again and again in his denunciations of tlie 
 upper or influential classes of Jewisli society ! How ener- 
 getically lie accused them, not in private, but to their 
 faces ! How boldly he spoke in presence of the awful 
 Sanhedrim ; undaunted, though he knew his words were 
 the sentence of death against himself! And he was 
 equally courageous in the face of multitudes of the lower 
 classes. He failed not in faithfulness to tell them un- 
 welcome truths, which to utter was to turn their friendship 
 into enmity. And we must notice his Fortitude and oft- 
 expressed resolution to go through, and endure, all the 
 dreadful things and excruciating pains allotted to him. 
 He never concealed from himself what his course would 
 lead to ; and though the thorough completion of his work 
 required him at times to move out of the way of imme- 
 diate and useless danger, he never ceased to press forward 
 on the road that led to humiliation, agony, and death. I 
 cannot recognise any justice whatever in remarks I have 
 often seen made on Christ's behaviour just before his 
 betrayal and crucifixion. People go so far as to say 
 sometimes that many a feeble saint, many a poor martyr, 
 has gone forth to meet torture and death with greater 
 calmness and coui^age than Christ showed on entering 
 upon his last sufferings. I find nothing whatever in the 
 gospels that could justify such expressions. The sore 
 amazement, the heaviness, the state of exceeding sorrow- 
 fulness, were ingredient's at the top of the mixture in the 
 cup put into his hands when entering Gethsemane, and 
 he knew what the dregs were composed of. It is true 
 that he prayed that he might be spared from drinking 
 them if his work could be accomplished, and if his 
 Father's will for man's salvation could be carried out, by 
 any other means. He was a human being, loving mental 
 and bodily agony for their own sakes no better than any 
 one of ourselves. The very bravest man will, unless 
 
The Su7nmary. 263 
 
 perfectly infatuated, avoid sucli tilings if lie can fulfil Ms 
 duties witliout submitting to them. And Christ showed 
 the most exalted courage and intrepidity ; for when con- 
 vinced that the bitter potion could not be avoided without 
 detriment to his work, he hesitated not an instant — ' If 
 this cup may not pass away from me except I drink it. 
 Father, Thy will be done ! ' The agony, that commenced 
 with the amazement and heaviness, was then allowed free 
 course, and came to its acme in the garden. There is a 
 mystery about the nature of the terrible conflict then waged 
 — a thick darkness ; which, as I before ventured to hint, 
 the gospels shed not one ray of light strong enough to pene- 
 trate. So we shall never understand more than this — that 
 it was too much for the perfection of human nature to bear. 
 Yet, prostrate as even the Son of man had been under it, 
 Christ went forth immediately afterwards courageously to 
 expose himself to his human foes and torturers ; to stand 
 before the high priest, and to receive sentence from the 
 Roman governor. 
 
 We must next speak of the Aidhority with which He 
 Taught. It is evident, not only from the general tenour of 
 the history, but from the disputations between Christ and 
 the scribes and Pharisees, that he had never been through 
 a course of rabbinical training. It was a perfectly 
 understood thing that he had not been sent forth by any 
 authorised body of men to teach. Yet we see him as a 
 young man of about thirty, reared amongst the respect- 
 able rather than the upper classes of a jDrovincial district, 
 taking upon himself to require the attention, not only of 
 untutored Galileans, but of the influential inhabitants of 
 Jerusalem, to his instructions. And then these instruc- 
 tions had a great peculiarity of their own. What struck 
 men so particularly in them was that they were positive 
 and original — not at all like what the Jews were accus- 
 tomed to get from the learning of their rabbis, which was 
 
264 Judged by His Words. 
 
 exhibited very mucli in repeating and commenting on tlie 
 sayings of other venerated sages. Christ's teaching was 
 in no wise founded on what others had said before him. 
 On the contrary, he upset their declarations and inter- 
 spersed his own with the words, ' But I say unto you.' 
 On his sole authority he took upon himself to explain the 
 Mosaic law — to extend it by bringing the thoughts within 
 its grasp, to declare the mind of God in framing it, to 
 assert that certain parts had become obsolete, to pro- 
 mulgate laws of his own which should be of equal force to 
 the Mosaic code as long as any part of that remained un- 
 fulfilled, and which should survive it when its eY&Yj jot 
 and tittle should have been accomplished in himself. 
 Moreover, he threatened men and cities with utter ruin 
 for inattention to his words and deeds. Can we wonder 
 that he was asked, ' Who gave thee this authority ? ' 
 
 In connection with this consideration we may notice 
 Christ's Sovereign Independence of all Btdes, even of those 
 which he himself laid down for the observance of his fol- 
 lowers. This frequently appears in the records of his 
 words, but it will suffice to point to one example — the 
 opprobrious names which he gave to the Pharisees and 
 scribes. Yet, while he treated them as inii^lacable 
 enemies to his cause, his Spirit of Toleration towards the 
 sincere and earnest, but imperfectly instructed, was re- 
 markable. So also was his Ardour in Inculcating Forgive- 
 ness Fori) ear ancCy and Kindness, and his Readiness in 
 Appreciating Acts of Self-denial, 
 
 We should not overlook his Consciousness of Power over 
 the Spiritual and Natural Worlds ; his Confidence of Final 
 Success ; and his Trust in his Father. We must note also 
 his Considerateness said Patience, his Benevolent Pity for the 
 Fallen, his Tenderness to Infants, his Nobleness of Mind, 
 and his Love of Order and Frugality. 
 
 By what we ourselves see to the present day, it is 
 
The Summary. 265 
 
 obvious that he possessed and exercised the Power of 
 Ordaining a Bite that has continued more than eighteen 
 hundred years, and seems likely to be observed as long as 
 civilisation shall last. 
 
 There are yet two important things to be noticed — the 
 spirit of Self-sacrifice shown by Christ from the first to the 
 last of his utterances, and his Habit of Claiming to he some 
 Great One. 
 
 And this naturally brings us to the notice of some of 
 Christ's prominent Claims and Assertions concerning him- 
 self. 
 
 At the head of these must be put his claim to Relation- 
 ship ivith the Father, in a sense different from that in which 
 other men, or other Israelites or Jews, or the members of 
 his own church, could be said to enjoy it. His first re- 
 corded words are an assertion of this relationship ; and 
 further allusions to it, more or less plain, are found in his 
 sayings from time to time, until the unqualified declara- 
 tion was made on solemn oath before the high priest that 
 he was the Son of God. And the official ruler of his 
 people and all the Sanhedrim certainly understood him to 
 declare that he was equal with God — that is, that he was 
 God. But even if this had not been recorded, we find by 
 the first three gospels that Christ said so many things of 
 himself that could be truly said of God only, that we 
 should have been forced to admit that he claimed to be 
 divine. How else, for instance, could he have taken on 
 himself to forgive sins, in the face of the remark that 
 God only had power to do that ? How else could he have 
 asserted his own ability and right to unfold the designs of 
 God ? to reveal the Father to whomsoever he would, 
 although his own nature remained incomprehensible ? to 
 supersede the law ? to demand the entire devotion of 
 men ? to declare that his own teaching was the word of 
 God ? to exercise lordship over the Sabbath ? to give rest 
 
266 Judged hy His Words. 
 
 to all tlie weary and heavy-laden wlio would come to 
 him? to apply to himself words in the Psalms most 
 plainly addressed to God ? to declare himself the central 
 object of all the announcements of ancient Scripture ? to 
 overrule all things P to inspire his disciples with wisdom, 
 and to be present with them after his own removal from 
 the world ? to represent himself as so great that, if men 
 failed to praise him, inanimate nature would cry out ? to be 
 the rectifier of man's final condition ? to claim a seat on 
 the Father's throne ? to give the keys of the kingdom of 
 heaven ? to be equal with the Father and the Holy Ghost ? 
 
 In terms equally explicit does Christ declare himself to 
 be * the Son of Man.' In this character he asserts himself 
 to be the Bridegroom, the Master of Angels, the King of 
 Nations, the Saviour of the lost, the Judge of men, the 
 Christ of God. Though he was God's Servant and Man's 
 Minister in his humiliation as a creature, yet he was the 
 Heir of all things, the Master finally invested with abso- 
 lute power to take account of all those to whom he had 
 committed a charge. The term * Son of man ' means in 
 his mouth the Eepresentative of Mankind ; if first in ser- 
 vice and sufiering, pre-eminent in dignity also ; the fore- 
 most of all in wisdom, goodness, and strength ; the perfect 
 Man. He was fitted to judge, because he knew by his own 
 experience how hard temptation was to endure ; fitted to 
 intercede, because personally acquainted with man's wants. 
 
 He allowed himself also to be called the Son of David ; 
 and, by accepting the honours of that title, virtually 
 asserted a claim to be the King foretold by the prophets, 
 the royal seed promised to David in the Psalms. His 
 early followers must have understood his claims in this 
 sense, otherwise two of the Evangelists would not have 
 been at the pains to collect the extracts they severally 
 give from genealogies existing in their times. For either 
 one of the two different lists made use of by them puts 
 
Tlie Summary. 2G7 
 
 the matter 'in a way that would be qiiite satisfactory to 
 the Jews of their days ; if not to us, who would rather 
 look to Mary's than to Joseph's descent. But those old 
 Jews saw things in a different light. The name of 
 Joseph was inscribed on their rolls as Christ's father ; 
 and Mary was Joseph's wife. Thus, even supposing her 
 of the tribe of Levi,* Christ's legal claims as an heir of 
 David would not have been invalidated. 
 
 We find by Christ's words also that he asserted himself 
 to be the Deliverer of Israel, the Anointed of the 8pirit, and 
 that he claimed Power over Evil Demons, power to Raise the 
 Dead, power to Bender Deadly Poisons Innocuous to his im- 
 mediate followers, power to communicate bodily blessings 
 by his touch, and blessings more than temporal, I think, 
 by the laying on of his hands, power to give what could 
 never be taken away, power, in fine, over all things. 
 
 He also asserted his own Worthitiess of the Most Costly 
 Honours, and his Right to the Fruits of all His Servants' 
 Labours. And he claimed Submission and trust from men 
 as a father does from his children. 
 
 But in the midst of all these exacting claims we find 
 Christ asserting himself to be MeeJc and Lowly in heart. 
 And thus we have a wonderfully complex nature revealed 
 to us by Christ's words ; for in many of them there are 
 things which we could never have expected from the 
 mouth of a meek and lowly man. It is well, therefore, 
 that we have this explicit declaration. For we are not 
 now contemplating Christ's deeds of love and mercy — the 
 miracles of his patience and bounty. We are reviewing 
 Christ's words. And in them I confess I find but few 
 that proclaim the 
 
 ' CTentle Jesus, meek and mild,' 
 
 * I am not affirming that she was. But her relation Elizabeth was 
 clearly of the family of Aaron. 
 
268 Judged by His Words. 
 
 whom our little children are taught to sing. Sternness 
 rather than meekness, self-assertion rather than lowKness, 
 are the characteristics that strike one in his sajings to 
 his countrymen in general, and even to his loved disciples : 
 whilst contemptuous daring, and unmeasured and irritating 
 reproach, distinguish Christ's language to the dominant 
 classes. Yet I believe the words ' meek and lowly ' are as 
 faithful a translation as any that can be found in our 
 New Testament, and our pastors often remind us very 
 properly how Peter describes Christ as not reviling and 
 not threatening. I suppose Christ meant that though 
 the requirements of his kingdom were inexorable, and op- 
 pressive hollowness and hypocrisy demanded the severest 
 invective from the originator of a new dispensation, yet 
 the weary and heavy-laden need not fear. Whatever his 
 words might be, he was in his heart meek and lowly 
 towards them, as he was in effect to the young children 
 whom he blessed. And, after all, Peter does not say that 
 Christ never reviled or threatened ; only that when he was 
 reviled, he reviled not again ; when he suffered, he threat- 
 ened not. And this is exactly what we find in the 
 accounts of Christ's sufferings and crucifixion. 
 
 One more thing we have particularly to notice among 
 the claims to be found in Christ's words, and that is his 
 Exaction of Faith — the extreme importance he attaches to 
 Faith in Himself Personally. How he claimed this faith, 
 and what ef&cacy he assigned to it, we have had several 
 instances to show ; and I might have brought them for- 
 ward oftener still, had I not wished as much as possible 
 to avoid repetition. But it is important to have a clear 
 idea of what Christ meant by ' faith ' ; so in this summary 
 we must refer a little to our notes touching this matter. 
 
 We find, then, that on some occasions he blamed fol- 
 lowers because they had ' little faith ; ' for instance, the 
 disciples in the boat during a storm ; Peter on, or rather 
 
The Summary. 269 
 
 in, the water ; and the disciples who had forgotten to take 
 bread. Now at these times Christ could not have meant 
 that thej would have been saved respectively from drown- 
 ing or from damage by poison or hunger, by faith in God 
 as that Great Being who had revealed Himself to the 
 Israelites by His name ' Jehovah,' whom we call ' God 
 Almighty,' and the French, ' L'Eternel ' and ' Le Bou 
 Dieu ; ' for nothing can be more certain than that many 
 men, with strong faith in the God of Abraham, Isaac, and 
 Jacob, the Lord of heaven and earth, have been allowed 
 to suffer death from such agencies. Christ must have 
 meant that those who were close to him, and acting 
 under his orders, should have felt that they must be safe ; 
 because his own individual power, the virtue inherent in 
 himself personally, must j)reserve both himself and those 
 with him from all damage whatever, as long as such, 
 preservation was necessary for the success of his great 
 undertaking. 
 
 Again, when lie gave forgiveness and renewed health to 
 the paralytic man, it was when he saw in the man's 
 friends a certain faith, which was clearly not faith in the 
 invisible God, because they might have fallen down in 
 prayer before the Almighty without taking the trouble to 
 remove the roof of a house, and to let down their almost 
 lifeless burden at the feet of Christ. So also a poor 
 diseased woman received a complete and sudden cure, not 
 because she prayed to and believed on the God of Israel ; 
 but because she had faith so great in the virtue existing 
 in Christ's person, that she was certain that a mere touch 
 of his garment would bring the principle of health into 
 her OAvn body. And this kind of faith instead of being 
 called superstitious was commended. So with the Gentile 
 mother, and the woman that was a sinner, and the blind 
 man, respecting whom it would be needless to repeat par- 
 ticulars ; I say it was not faith in tlie God of the spirits 
 
270 Judged by His Words. 
 
 of all flesh, but faith in the individual Son of David, faith 
 in the ardently loved person there present in the flesh, 
 that was pronounced by Christ effective in the procural of 
 the bodily, mental, and spiritual advantages obtained. 
 The apostles evidently understood this, and acted on the 
 idea after Christ's removal. ' Christ's name,' said Peter, 
 ' through faith in his name ' — not, remark, through faith 
 in God — ' hath made this cripple strong.' Thus they fol- 
 lowed Christ ; who, not only by commendation, but by 
 direct precept, enforces the necessity of this faith ; and 
 the writers of the Epistles in the New Testament follow 
 the founder of Christianity in this respect. We are saved 
 by faith, we are told ; faith is the principle which is effica- 
 cious in bringing forth good" works. And the faith of a 
 Christian is personal faith in Christ, or, to put it more 
 plainly perhaps, faith in the person Christ. 
 
 It may be said we are now getting too far — we are 
 examining the apostles' words and not Christ's. But if 
 they held the keys of heaven, as Christ promised they 
 should, their definition must help us to understand his 
 meaning. What, then, is the ' faith ' which the writers of 
 the ISTew Testament Epistles make out to be so vitally 
 needful ? Any moderately instructed Sunday-scholar would 
 consider himself capable of clearing up this point in a 
 moment, by answering, ' Eaith is the substance of things 
 hoped for — the evidence of things not seen.' And how 
 m.any times has not this answer been given to the entire 
 satisfaction of both questioner and respondent, who per- 
 ceive not that, standing by itself, it is a perfect paradox ! 
 The good child would be puzzled to show how a spiritual 
 or mental quality or action can possibly be a substance ; 
 and how faith can be at all required when demonstration 
 exists. And people with capacity above that of children 
 often recite these well-known words about faith with as 
 little idea of their meaning as a parrot accustomed to 
 
The Summary. 271 
 
 practise articulation would have, that had been taught to 
 gabble them over to us. And no wonder; for thej are 
 made obscure, as many other sentences in the New Testa- 
 ment are, by inefficient translation of the context, and ill- 
 judged division of chapters. To be able to seize the sacred 
 writer's meaning in Heb. xi. 1, we must go back to the 
 last verse or two of the preceding chapter. We find him 
 sjpeaking there of the very thing we wish to laiow about 
 — faith — and this he said was what would enable us to 
 appropriate that for which (as Christ had told men) everj^- 
 thing, even the natural life itself, ought to be sacrificed ; 
 viz., the saving or acquiring of the great objects of life. 
 And the author of the Epistle declares in some words 
 taken from the book of Habakkuk that this was to be 
 done by faith — the just man he says would gain these 
 objects by faith. Yet still, it is added, if he drew back 
 God would have no pleasure in him. ' But we,' * he con- 
 tinues, 'we Christians do not draw back (literally, are not 
 of with dr Clival) unto destruction; but possess faith f (liter- 
 ally, are of faith) to the securing of (our) life. And (this) 
 faith,' he adds in the next chapter, ' is — that which makes 
 us confident (literally, is a confidence J) of things hoped 
 for ; a sure persuasion § (of the existence) of things unseen.' 
 I wish to make it perfectly clear that the writer of the 
 Epistle to the Hebrews takes exactly the same view as 
 
 * Vl't'ic. 
 
 t The point and connection are utterly lost by our unfortunate trans- 
 lation, 'of them that believe to the saving of the soul.' 
 
 X vTri'iT-nmc, translated '■ conjidencc^ 2 Cor. ix. 4, and xi. 17, and TIeb. 
 iii. 14. The word only appears in one other place in the New Testament, 
 viz., in Heb. i. 3, where though it might more fairly have been rendered 
 '■ suhstance'' than in our text, it is strangely translated ^person.'' The 
 words xrtpaKr?}p T7t<; viroTTciatioQ avrov may mean the stamp (expression, or 
 manifestation) of His essential existence. A good general meaning of 
 vTrocraaig is ' ffi'oundwork ;' and our text means that faith supplies good 
 ground for our hope — regards our expectation of the things hoped for as 
 well grounded, and thus influences our conduct in life. 
 
 § tXiyxoc, a conviction of the truth of a thing — a beinf/ convinced. 
 
272 Judged hy His Words. 
 
 Christ does with regard to the relative value of things, 
 seen and unseen. He maintains that if we want to save 
 our lives (in the higher sense), we must be ready to lose 
 our lives (in the lower sense) — to give up worldly ease, 
 wealth, reputation, animal life-blood if required, to secure 
 what is really man's life in Christ's estimation. 
 
 Now, what can enable us in these last days to do this ? 
 Nothing but faith — faith in Christ as our Protector, our 
 Judge, our Eewarder, our King, who shall reign till he 
 hath put all enemies under his feet. This it will be seen 
 is a very different thing from a mere belief that Christ 
 existed, or does still exist. For I may believe in the 
 existence of many men of whom I hear ; I may actually 
 behold many men about me in whom I can have no faith 
 whatever. But an infant has faith in its mother ; a mer- 
 chant has faith in a good bill of exchange not yet come to 
 maturity ; and, though not of so perfect a kind as it is 
 meant we should have in Christ, a Roman soldier had faith 
 in Csesar, an English man-of-war's man in Nelson. Was 
 there a sailor in that hero's fleet who did not see a victory, 
 a perfectly certain victory, before him in the last great 
 battle, as soon as the message was signalled — ' England 
 expects every man to do his duty ? ' And Nelson's men did 
 their duty, though their captain was mortal and fallible. 
 
 I have mentioned an illustration or two. But in a 
 nobler sense and a surer degree the old worthies, from 
 the time of righteous Abel to that of the valiant men and 
 endurine- women whose memories are enshrined in what 
 we call the Apocrypha, faith showed itself in resistance to 
 all that opposed the theocracy as established from time to 
 time. Faith they had in their Divine King and Judge, 
 who issued His decrees, and by tui-ns corrected and de- 
 livered the people — faith in the excellence of God's law — 
 faith in the ultimate supremacy of the holy nation— faith 
 in a coming Deliverer. These sorely tried men and women 
 
The Summary. 273 
 
 believed in the divinely established system under which 
 they lived as necessary in its progressive developments for 
 the wellbeing of their families, their tribes, and their 
 nation. They believed in its final trinmph by the 
 actual, perhaps we might say personal, interposition of 
 the Almighty. Therefore, sometimes with snccess and 
 honour, but very often without getting the least individual 
 benefit, they fought, they suffered the tortures of perse- 
 cution, they died. And the sacred writer tells us our 
 faith must be the same in kind as theirs. Only we have 
 a more clearly defined object on which to fix it ; and, as 
 he reminds us, are in a much better position than they 
 were. The theocratic systems in their several stages, for 
 which these noble persons contended often unto blood, 
 have served their purpose and so have been done away — 
 have become obsolete. These worthies, faithful unto 
 death, without us received not the promise. We, more 
 favoured than they, are directed to look to one who is not 
 only the beginner but the perfecter of faitli."^ But to this 
 faith, the illustrations given by the sacred writer show that 
 something was and always must be added, which the Apostle 
 Peter denominates ' virtue ' {dpsrij) . Without this quality 
 faith would have been dead. But it was not dead in those 
 whose grand deeds are recorded for our encourag^ement. 
 For they maintained their faith by a valorous energy, 
 which all the old heroes of faith possessed, though some 
 of them exhibited it in a way that would seem strange to 
 Christians of these days. Virtue, in the sense of self- 
 denying, resolute devotion to that which is right and true, 
 is always the same. But the right and true may be more 
 clearly seen at one time than at another. In fact, what 
 may be right under one set of circumstances may not be 
 
 * Ileb. xii. 2. Not of 'our faitb,' tlie unwarrantable translation in tlie 
 Authorised Version, but ' the faith ' — that faith which the writer of the 
 Epistle had been describing. 
 
 T 
 
274 Judged by His Words. 
 
 so under other contingencies. But self-devotion is always 
 the accompaniment of genuine faith, and that is as essential 
 now as it was in those days of old. What to us are the 
 strange doings of Gideon, and Barak, and Samson, and 
 Jephthah, and David? In modern language we could 
 hardly call some of those characters religious men, but we 
 can see what prompted the deeds which made them illus- 
 trious in sacred story. The energising principle which 
 wrought in them, in circumstances comparatively un- 
 favourable, ought to be much more effectual in us, who 
 see what they saw not. Our earnest gaze is to be directed 
 now, not to their strange doings, not even to the character 
 of God as inadequately described by Old Testament writers, 
 uot to regulations framed for people as unlike Englishmen 
 as men could possibly be ; but to Christ himself as the 
 manifestation of the Good, the Powerful, the Wise, and 
 the Divine. 
 
 But I must not be misunderstood. I am very far from 
 saying that we are not to cultivate the study of the Old 
 Scriptures, which were written for our profit. We ought 
 to note the records of God's dealings under gradually 
 advancing dispensations, from the time of the first per- 
 secutor, Cain, to the days of the tyrant Antiochus ; and to 
 emulate these noble acts of patriarchs and true Israelites 
 which were instigated by genuine faith. But the church 
 is not now, nor ought it to be, in its childhood. The 
 representations of the Almighty, which required Him to 
 come down from His seat in a distant heaven before He 
 could ascertain what was going on at the surface of the 
 earth, are not for us. We are not to be addressed in the 
 way that slaves, barbarians, idolaters, very properly were. 
 Erom the time of the closing of the Baptist's ministry, or 
 at all events from the wondrous Pentecost recorded in 
 Acts, until now, all to whom the gospel is preached are 
 required to have faith — fiiith, not in an abstract, ideal 
 
The Summary. 21 h 
 
 God, but in tlie person Clirist, who asserts his claim to be 
 the revealer of God to us.* 
 
 Finally we must mark that Christ claims his right to 
 the forgiven sinner's Personal Love. 
 
 I have now endeavoured to notice the principal things 
 proved respecting Christ's nature and character, and to 
 state the most obvious claims put forward by him, accord- 
 ing to his words recorded in the first three gospels. I 
 have heretofore confined myself to particulars ; and though 
 it would be difiicult to fix the limits of an advantageous 
 analysis, enough has probably been done in that way for 
 our immediate purj^ose. But wo can scarcely judge of a 
 man's character solely by what he said on this or that oc- 
 casion. We must survey the things we have had before 
 us in the aggregate ; and then a general impression with 
 respect to Christ's teaching will be made on the mind, 
 which it may be well to note before it grows too in- 
 distinct. To me it appears that that teaching v^^as pre- 
 eminently characterised by breadth and catholicit3^ Of 
 what goes by the name of ' doctrine ' in modern religious 
 phraseology, I cannot find that the passages now brought 
 forward as evidence give us anything at all. The word 
 
 * Indeed, the shrewdest observers of niaukiiid find that what is wanted 
 for engaging hearts in any great cause, is not so much the iticulcation of 
 the principles of a system as the attraction of an influential personal 
 individuality. The Roman church has seized this truth and made the 
 most of it, applying it in a way the Scriptures do not warrant, an asser- 
 tion which I presume its adherents will not consider libellous in the least. 
 Homan Catholics present their Mary, being wise t-nough in their gene- 
 ration to see that without this fascinating development of infallibility 
 they would soon lose their hold on the multitudes who feel the wan.t of 
 a living, tender, divinely thoughtful frieud, invested with the powers of 
 heaven. Now I maintaiti that the Christ of the gospels, regarded with 
 the faith of a Stephen, who saw him rise from his seat on the throne of 
 God to receive a departing spirit, and of a Paul, who cried to him when 
 his flesh was troubled, is all we wantj and as much as the Iloman 
 Catholics can get of the blessed Mary. 
 
 T 2 
 
276 Juchjed hy Ills Words. 
 
 itself is mentioned in the gospels, but then when applied 
 to Christ, it simply means the instniction he gave, or his 
 mode of imparting it. From nothing that proceeded 
 from his mouth do we learn that it is necessary for a man 
 to comprehend the counsels of God, to be able to state 
 the exact scheme of salvation, or to detail plans and 
 engagements severally made and entered into by and 
 between the Three sacred Persons of an Eternal Trinity. 
 Whilst Christ most certainly taught that he came to save 
 the lost, and to give his life a ransom for many,"^' he never 
 told men that they must know to the splitting of a hair 
 the precise way in which the great Sacrifice became 
 effectual. The main points in Christ's teaching are plain 
 enough, and not hard to be understood. Eepentance; 
 filial trust in God ; submission to the divine wall ; the duty 
 of forgiveness ; self-denial and love to one's neighbour ; the 
 efficacy of prayer ; the danger of resisting God's Spirit ; 
 the indispensability of genuine, living faith in Christ as 
 Saviour of the world and the manifestation of almighty 
 power and goodness ; the certainty of rewards exceeding 
 all expectation for his faithful servants, and of tre- 
 mendous punishment for the negligent, the unmerciful, 
 and the wicked in the eternal state ; and, lastly, the im- 
 portance of a watchful anticipation of a second, personal, 
 and more obviously glorious manifestation of God to men ; 
 — are not these the things that Christ insisted on ? f 
 
 And where, throughout his teaching, shall we find any- 
 thing akin to the utterances of a class of sincerely pious 
 
 * According to tlie best commentators, the ttoXA Cov, many, of Matthew 
 and Mark is iu the sense of the wc'ivtidv, all, of 1 Tim. ii. 6. 
 
 t Baptism and Holy Communion I rather mention in a note than in 
 the text, because, although Christ certainly enjoined the one and instituted 
 the other, it would appear from the synoptic gospels that he only spoke 
 of them to the twelve. We do not find that he made them subjects of 
 general teaching before the people. He seems to have left that to the 
 apostles. 
 
The Summary. 277 
 
 but narrow-minded men, wlio represent the Christian 
 faith as a thing endangered bj modern science ; and insist 
 on our receiving parts of the Old Scriptures, dating before 
 the time of the Judges, in the sense in which the igno- 
 rant and obdurate men whose carcases fell in the wilder- 
 ness might have understood them ? The well-meaning 
 persons I allude to are always asserting that Christ, above 
 all beings who ever appeared on earth, knew the meaning 
 of the Scriptures. But it seems to be forgotten how he 
 taught that the perfection of some parts of them con- 
 sisted only in their complete adaptability to the case of 
 the hard-hearted men for whom they were in the first 
 instance projected ; and that in this he did but confirm 
 the idea shaped out by one even of the old prophets, 
 that God at times gave statutes good only for the way- 
 ward people who needed the restraining burden ; and 
 judgments which, however well suited for their case, were 
 in themselves utterly lifeless. They forget, too, how very 
 often Christ pointed to natural objects ; how he called on 
 his Father as Lord, not only of heaven, but of earth ; how 
 he declared that it was God who caused the sun to shoot 
 to us those energising beams of which we are just begin- 
 ning to learn the composition, who made the rain to fall, 
 who watched the movements of birds, and set in action 
 the divinely organised machinery through which nourish- 
 ment is evolved for plants, and food for animals and men. 
 * Consider * the lilies of the field,' said Christ ; ' shut not 
 your eyes to their structure and loveliness. And know 
 that the true interests of the members of God's kingdom 
 will be cared for by the very hand, the very intelligence, 
 by which is given to those plants the organic conformation 
 that fits them to collect from earth, air, water, and smi- 
 shiue the materials provided for the glorious development 
 
 * KUTnuuOtTt, a strong word, including- tlie ideas of accuracy and 
 diligence. 
 
278 Judged hy His Words. 
 
 of their beaut j.' God at sundry times and in divers 
 seasons lias made to men or peoples such, representations 
 of His attributes as they were competent to receive. If 
 it is pleasing Him to make a special revelation of Himself 
 at this time through the discoveries of science, just as it 
 has pleased Him to do at other periods in other ways, it 
 would be well for the alarmists who would like to see us 
 as frightened as they are at the progress of knowledge, to 
 thmk of the severe words that Christ used in rebuking 
 the men who in his days failed to discern the signs of the 
 times. 
 
 It is proper that I should now explain why I have 
 taken as substantially true the records we have of Christ's 
 words in the four gospels ; and also why in my recapitula- 
 tion of proofs and claims, I refer only to the reports pre- 
 sented to us in Matthew, Mark, and Luke. 
 
 Speaking now, not as a son of the church to fellow- 
 members of the church, for it is no matter here whether 
 I belong to the Anglican communion or am out of its 
 pale ; s])eaking not as an assertor of plenary inspiration 
 to men who hold that to doubt the correctness of a word 
 of the Bible is to question God's truth, for I am not 
 writing to state what my private opinions on the subject 
 of inspiration are ; speaking not as one who undervalues 
 any of the numerous plans which have been adopted by 
 wiser men than myself for proving the truth of Christi- 
 tianity ; but speaking as a citizen of the world to men of 
 sense who have the faculty of reason, and possess just as 
 good opportunities for forming an opinion, and have just 
 as much right to do so as myself, I will say that I believe 
 the four gospels to contain a trustworthy record of 
 Christ's words, because I believe that up to the period 
 within which they must have been written, it ivas alto- 
 gether beyond the powers of men in the circumstances of 
 
The Summari/. 279 
 
 their compilers to invent such sayings as they attribute to 
 Christ. For their own conceptions were entirely inade- 
 quate to tliese things ; and if Christ had not been such as 
 he is described, the Evangelists could not have got what 
 they declare to have come from his mouth. 
 
 I must maintain that the gospels were all compiled 
 before the commencement of the second century. And in 
 supporting my proposition, I hope there will be no occa- 
 sion to resort to data accessible only to men of more than 
 ordinary acquirements or information. 
 
 In the first place I must mention one thing, because it 
 almost speaks for itself. The slightest investigation will 
 suffice to prove that the book of Acts, unless from first to 
 last a glaring forgery, must have been written by a com- 
 panion of the apostle Paul. The first person plural is 
 used in describing some of the apostle's later movements, 
 and specially in the account of the voyages towards Eome, 
 the disastrous storm, the sojourn of the shipwrecked 
 passengers at Melita, and the land journey to the capital. 
 And I am not aware of any valid reason for imagining 
 that one person did not write the book throughout ; 
 though he would, of course, have availed himself of the 
 verbal accounts, or even written documents, of others in 
 narrating things that had not come under his personal 
 observation. Now, if any one will read the last two 
 verses of the book of Acts, he will see- that its writer, 
 whose object — after describing the very early days of the 
 church, and some events connected with the history of 
 Peter, John, Stephen, Philip, and others — was evidently 
 to state all he knew about Paul, abruptly closes his 
 account with a notice of the residence of that apostle for 
 two years in custody at Eome. I am not aware of any 
 satisfactory hypothesis accounting for this sudden termi- 
 nation of the history, except the very obvious one that 
 there had been no further occurrences to record at the 
 
280 Jmhjed hy His Words. 
 
 time tlie Avi-iter finished his * treatise.' Two years after 
 Paul's arrival at Rome would bring us, it is generally ad- 
 mitted, to the year 63, and the apostle is generally sup- 
 posed to have been put to death about four or five years 
 after that date. The booh of Acts, therefore, according 
 to this supposition, must have been put forth between 
 A.D. 63 and 68. Another thing may be mentioned which 
 seems of itself conclusive. The early Christians very soon 
 began to hold the memory of those of their numbers who 
 actually ' resisted unto blood ' in very great, perhaps in 
 comparatively undue, veneration ; and would not the 
 writer of the Acts have awarded to the great hero of the 
 latter part of his story the crown of martyrdom, if it had 
 been gained within the date of his work ? My object in 
 referring to these matters will be easily seen. I am 
 endeavouring to assign an early date to the gospels ; and 
 the writer of the Acts was, or pretended to be, identical 
 with the writer of the third gospel, generally supposed to 
 be St. Luke's. This is perfectly evident from a com- 
 parison of Luke i. 1-4 with Acts i. 1, 2. It is equally 
 evident that the latter book could not have been com- 
 menced till some time after the ' forDier treatise ' had 
 been finished, for we find that in the interval between the 
 two, additional particulars had ' been delivered ' to the 
 historian by some ' eye-witnesses ' of the Ascension. A 
 personator of the compiler of the third gospel would 
 hardly begin by correcting a work of which he desired to 
 have the credit. But whether the book of Acts was 
 written by an imitator of the Evangelist or not, makes no 
 difference to my case, which is this — What we call the 
 gospel of St. Lulce must have heen compiled and put forth 
 some time, and it prohdbly was soifne years, before A.D. 63. 
 But suppose we take the year 61, when Paul arrived at 
 Pome, though a consideration of the circumstances almost 
 forces us to assiiiii it an earlier date than that. A 
 
The Summary. 281 
 
 liersoii twentj-one years old at tlie time of Christ's death 
 would only be in his fiftieth year when Luke's gospel ap- 
 peared,^ which is the same as saying that there must 
 have been numbers of men then living who had seen 
 Christ and heard the early teaching of the apostles. 
 
 And St. Luke was not the first Evangelist in point of 
 time. Most critics say that St. Matthew's was the earliest 
 of the gospels. 
 
 If it will be admitted that we can thus get a date 
 
 within which the two most important of the synoptic 
 
 gospels must have been put forth, we have still to go 
 
 back in the Christian era for the original materials of 
 
 which they were composed — materials in great measure 
 
 common to all the three, but in some cases more or less 
 
 used, and in some cases more or less copious, according to 
 
 the individual judgment or object, or the measure of 
 
 research of each several compiler. And these materials, 
 
 I think there is every reason to believe, consisted partly 
 
 of verbal records gradually moulded into form, or of 
 
 written annotations of the real teaching of the apostles 
 
 who were personal followers of Christ. Men in the 
 
 position of the disciples soon after the Ascension, could 
 
 not possibly have thought of sitting down to write. Most 
 
 certainly no book would have co]iverted three thousand 
 
 souls in one day. They very wisely proclaimed the 
 
 gospel with their mouths. But nothing would be more 
 
 likely than that, after a few years, some of their hearers, 
 
 seeing that the generation of the personal witnesses of 
 
 the events of Christ's short ministry could not possibly 
 
 continue very long to labour individually, would preserve 
 
 their sayings in writing, so that the benefit of apostolic 
 
 testimony might not be lost to the church. From such 
 
 * My ideal witness would of course be some years younger than I havo 
 made bini out if tlie third gospel appeared between a.d. 50 and 58, as 
 some learned men think. 
 
282 Judged hy His Words. 
 
 materials it would seem that the first three Evangelists, 
 without concert together, without seeing each other's 
 writings, compiled their gospels, called synoptic because, 
 however independent one of the other, they portray in 
 the main the same series of events, presenting, up to the 
 final entry into Jerusalem, a view of Christ's ministry in 
 Galilee only. 
 
 My anxiety will have been noted to prove that the 
 synoptists must have compiled their gospels by about the 
 middle of the first century, or say soon after, and that the 
 materials they faithfully and independently used — faith- 
 fully because we can often check one by another, and 
 independently because there are occasional discrepancies, 
 proving that they could not have acted in concert — must 
 have had a yet anterior existence. I have been desirous 
 to put these things in what appears to me the true light, 
 because it may be made obvious for several reasons that 
 the nearer date the records had to the time of Christ, the 
 more trustworthy they must have been. 
 
 In the first place, the memory of words spoken becomes 
 less distinct in proportion to the lapse of time since their 
 utterance. This is an axiom of general application. But 
 there are special reasons for the authenticity of sayings 
 reported as Christ's, soon after his death. One is that, 
 as I have already hinted, men in the position of Christ's 
 disciples, Jews without foreign culture, altogether respect- 
 able, but not belonging to the higher classes of their 
 countrymen, men deficient even in learning of such con- 
 tracted scope as might be had from diligent waiting at 
 the feet of the doctors of the law, could not possibly have 
 invented the words they assigned to Christ. No middle- 
 class Jew of his day, or of but few years after his day, 
 could have imagined the character we have been contem- 
 plating. The assertions and claims we have had before 
 us could not possibly have entered his conceptions. In 
 
The Summary. 283 
 
 fact, it is perfectly evident that Christ when living was not 
 understood. It is almost equally evident that the synop- 
 tists themselves did not comprehend the scope of the 
 sayings they recorded. They have no theory to present 
 harmonising the apparent contrasts in the character of a 
 person so exacting and so accommodating, so denunciative 
 and so meek, so dignified and so submissive. 
 
 Our present investigation scarcely requires us to fix on 
 the names of those who severally conii^iled the synoptic 
 gospels. There is no statement in Scripture on the point, 
 and it cannot therefore be made an article of faith. 1 
 only allude to it because I conceive the authority of the 
 first might be weakened by attributing it to one of the 
 apostles. There is no reason to suppose that it does not 
 faithfully hand down to us what Matthew was peculiarly 
 wont to teach, but I cannot imagine that a personal 
 attendant on Christ should have been unable to furnish 
 the details which are given by one or both of the other 
 synoptists when describing identical transactions. Merely 
 because I have referred to the uncei'tainty of the author- 
 ship of the first gospel, I may add that one reads of no 
 member of the early chui'ch more likely to have written 
 the second than Mark. Every one knows that, although 
 the omission of many actions and sayings recorded else- 
 where makes it by far the shortest of the gospels, yet, 
 besides relating two or three things otherwise untold of, 
 its writer in several instances puts circumstantial details 
 before us with a vividness and richness not found in the 
 compilations of his fellow-Evangelists. Now, who so likely 
 to have done this as the son of Mary — sister of the once 
 wealthy, and always kind-hearted, Barnabas — of her whose 
 house in Jerusalem was one of the head-quarters of 
 the early church ? * who so likely as the man whose quiet 
 disposition led him to prefer a settled to a wandering 
 
 * Acts xii. 12. 
 
284 Judged hij Ilis Words. 
 
 mode of life ; wliose sterling' qualities, once undervalued,* 
 were at length, fully recognised ; f tlie spiritual son and 
 companion of the favoured Peter ? With respect to the 
 third gospel, I never heard any sufficient reason to think 
 that it was not compiled by St. Luke. 
 
 But this summary has scarcely yet contained a mention 
 of the gospel of St. John. And if we exainine this, we 
 may find a yet additional reason for believing that the 
 synoptists composed their works in very early days indeed. 
 
 One hears sometimes of the simple, artless writings of 
 the Evangelists. The first two gospels may be called so 
 appropriately enough, and the third comparatively so, as 
 there is the best grouping though the worst chronology in 
 St. Luke. But I cannot call the fourth gospel artless at all. 
 I do not disesteem it on that account, any more than I 
 should think badly of a well-arranged, forcible, and argu- 
 mentative discourse from the pulpit because I could not 
 possibly say it was artless. John's gospel, authentic and 
 genuine as I take it to be — and as honest and true as the 
 others — is very different from them in more respects than 
 one. The particular distinction I have to notice here is 
 this — that whereas the three synoptists present us with 
 nothing beyond a simple record of acts and sayings — that 
 while we find in them no expression of opinion, no 
 attempt whatever to educe a religious system from the 
 facts they relate, the gospel of John, on the other hand, 
 plunges into doctrine at once. And thus I think we have 
 a weighty argument for the early date of the writings of 
 the synoptists. As without the law sin is dead, so before 
 theology existed there could have been no heresy. And 
 so the only observations made by these writers refer to 
 the fulfilment of certain prophecies in some of the events 
 of Christ's history. But when the aged John took the 
 work in hand, things were very different. The true faith 
 * Acts xiii. 13 aud xv. 38. f 2 Tim. iv. 11. 
 
The Summary. 285 
 
 had been defined. Alexandrine learning had spread ; 
 there was bad philosophy to be rejected, and true philo- 
 soph}" to be accommodated to Christian principles ; many 
 false prophets had gone out into the world ; there was a 
 spirit of error which the faithful should try because it 
 professed to be of God. In one word, there was ortho- 
 doxy in A.D. 90. And what divine, from the time of its 
 birth till now, has been able to write without claiming to 
 be its champion, and denying the possession of it to his 
 opponents ? And thus, I believe, we get one great proof 
 that the gospels of Matthew, Mark, and Luke were 
 written long before the close of the first century. 
 
 Priceless works these gospels are to us, for by a combi- 
 nation of their inartistic pictures we get full-length like- 
 nesses, some strikingly different from othei'S, of the Son 
 of man as he appeared at various times in his course from 
 the bed in the stable to his lifting up on high among the 
 people, from the empty tomb to his going up into heaven. 
 
 In the fourth gospel we have a work entirely different. 
 It presents, I will not say an ideal picture, but a picture 
 to convey an idea. It does not show an outline, but 
 transmits an impress of the mind, as far as that can be 
 done by bringing into prominence the feature most indica- 
 tive of character. To illustrate what I mean — There is a 
 process not only discovered, but to all appearance per- 
 fected, during the lifetime of men of the present genera- 
 tion, by means of which the rays shot from the sun to our 
 world are made to fix in effects of light and shade on 
 certain prepared surfaces the image of whatever can be 
 brought within the focus of a refracting lens. While there 
 can hardly be a family amongst us that does not possess a 
 likeness thus secured of some valued friend, many of us 
 may probably have two or more of the same person which, 
 though pei'haps taken in the same day, and by one mani- 
 pulator, a stranger might be well excused for supposing 
 
286 Judged hy His Words. 
 
 \ portraits of different individuals. There may "be a re- 
 '( presentation of stern purpose in one of such likenesses, 
 ' and of engaging amiability in another ; yet we ourselves 
 recognise the features of our friend in all, and prize each 
 equally. Tor nature's agency is unerring as far as it goes, 
 and we know that the difference in them is either occasioned 
 by the varied degrees of light allowed at different times to 
 fall on the sitter, or by alterations in his posture, or changes 
 in the expression of his countenance, which might reveal 
 sometimes one, sometimes another mental characteristic. 
 And it seems to me that the three synoptic gospels present 
 a collection of truthful portraits which may be compared to 
 those I have been describing. Hard and sharp some of 
 them are, and wanting in tone, a thing which mere light 
 and shade cannot give. And as there are certain delicate 
 hues which as yet I believe nature has altogether refused 
 to register in marks of black and white, so some aspects 
 of Christ's character are scarcely, if at all, presented to us 
 in the first three gospels. 
 
 On the other hand, there cannot be one amongst us who 
 has not at some time or other stood before the portrait of 
 a friend or of a well-known personage painted by a man 
 who has thoroughly mastered his art. Here may be only 
 the face : we may see nothing of the figure. It may also 
 happen that minor peculiarities may be looked for in vain, 
 and that ideal prominence may be given to some eminently 
 characteristic feature. But we cannot restrain our admira- 
 tion. We call the work beautiful, and the likeness perfect. 
 
 Those who have such a painting of the face of a certain 
 person, and have also likenesses of him such as were 
 before described, possess the means of knowing exactly 
 what manner of man he was. 
 
 Now, let us suppose that the apostle John, during his 
 long tarrying here, had seen the compilations of the three 
 synoptists, though neither of them at the time of writing 
 
The Summary. 287 
 
 had seen the works of the others. Let us suppose that in 
 the main he had been satisfied with their honest and 
 truthful accounts of the events and words they related. 
 He would see that they had been unable to record many 
 of Christ's sayings because the apostles themselves had 
 not been in the habit of mentioning them to the Jews 
 whilst they were laying the foundation of the new edifice, 
 and relating in Judea the mighty works done in Galilee, 
 and witnessing to Christ's resurrection. But though he 
 saw that what was intrinsically good and true was good 
 for the church not only in its first days, but that it would 
 be so to the end of time, he also saw — what, unhapj)ily, 
 some of us are slow to see — that there is or ought to be 
 such a thing as growth. He saw that irresistible change 
 and the progression of events require in due time the as- 
 sertion of things to which prominence could not judiciously 
 be given at an earlier period. Accurately discerning 
 the wants of the church, John in his old age determined 
 to supply them. The disciple whom Jesus loved, the friend 
 who had leant on the Master's bosom at the last supper, 
 could paint from memory a picture that in the nature of 
 things no mere compiler could j)roduce. He could transfer 
 to his canvas those hues which no method open to the 
 adoption of his predecessors could possibly enable them to 
 seize. 
 
 John's was the completing work ; giving to the church 
 the deeper thoughts, the inner mind of him who had come 
 to ' declare God unto us ' by words as well as actions. It 
 is from the other Evangelists we know how Christ chose 
 three only out of twelve apostles to be with him on several 
 important occasions, and that John was one of those 
 favom^ed men. May not Christ have carried the princixjle 
 of selection still further, and have admitted John to a 
 greater share of his confidence than was enjoyed by any 
 other man ? May he not have found in John's mind some 
 
288 Judged by His Words. 
 
 response to liis own, encouraging liim to confide to a 
 sympathising ear the conversations with Nicodemus, and 
 the woman of Samaria ; and afterwards, in the last walk 
 on the shores of the Sea of Tiberias, even the words that 
 passed within the judgment-hall between Pilate and his 
 prisoner ? Is it not probable that when Christ went up 
 to the feast of Tabernacles (John vii.) he took with him 
 no more than one faithful companion, the same who has 
 recorded so fully what passed at Jerusalem at the time ? * 
 We cannot account for John's gospel unless we believe that 
 he had seen the three earlier ones, and had been satisfied 
 with the way in which the circumstances mentioned in 
 them had been recorded. Else why did he who had Mary 
 for his companion after the crucifixion not give any ac- 
 count of Christ's origin and early days ? His omissions 
 seem to me to have the force of an apostle's imprimatur 
 for the other gospels. Even when the sneer was uttered 
 that the Christ of prophecy was to come out of Bethlehem, 
 and not Galilee, John does not find it worth while to 
 explain what has been sufficiently related in Matthew and 
 Luke. Whilst I do not know of an instance in which 
 John relates any incident in the life of Christ recorded by 
 the other Evangelists unless a mention was necessary as 
 introductory to an account of otherwise unrecorded events 
 or discourses, as in John vi., I find that he does supply 
 things necessary for our clear understanding of his pre- 
 decessors. We should have been entirely ignorant, for 
 aught that Matthew and Mark say, of what the false evi- 
 dence they mention as borne against Christ was based on, 
 unless John had related some words uttered at a cleansing 
 of the temple, itself an act which he takes care to let us 
 
 * For if he had travelled with hia usual retinue, how could he he said 
 to go up, ' not openly, but as it were in secret ? ' It is true we read of 
 disciples in John ix. 2. But they were excessively ignorant men, and 
 not improhahly some new adherents convinced by his words. In .Tolin 
 vi. 06, 67, ' his disciples ' and ' the ticelve ' are entirely distinct bodies. 
 
The Stcmmarj/. 289 
 
 know was peiformed not only at the close bnt at tlie be- 
 ginning of Christ's ministry. We should have found great 
 difficulties in some passages not repeated in John, Avhere 
 Christ, in apostrophising Jerusalem, referred to various 
 opportunities which had been afforded to it by him, did 
 we not from the fourth gospel know that Christ had on 
 several occasions been to that city, and that in the heart 
 of it he had uttered the words, ' If any man thirst, let him 
 come unto me, and drink.' It is remarkable also that 
 John does not himself find it necessary to say anything 
 about the false witnesses or the taunts of the priests at 
 the foot of the cross, though he alone gives us the words 
 which these perjurers and revilers distorted. And whilst 
 John seems to have been so completely satisfied with the 
 synoj)tic accounts of the institution of the Lord's Supper 
 that he found no occasion to add any particulars himself, 
 he takes care to supply a report of some words said by 
 Christ at Capernaum, which have a most important bear- 
 ing on the subject. Then we are told in Matthew and 
 Mark that when Christ was on the cross, a man gave him 
 to drink. We could understand that a person less stony- 
 heai'ted than most of the bystanders should wish to alle- 
 viate in some degree the sufferings of a dying man. But 
 why, at a particular juncture, one close by the cross should 
 suddenly run to fetch the sponge, and put it on a reed, &c., 
 is quite unaccountable for anything that the two synop- 
 tists make known to us. But John explains. He tells us 
 it was done when Christ said, ' I thirst.' 
 
 I find, too, that whilst John thus throws explanatory 
 light on some statements of the synoptists, and at times 
 gives a correcting touch, he never but once positively 
 contradicts them. I am not sure that I need have made 
 any exception ; for learned men have put forth very 
 ingenious theories to show that when the three give 
 us to understand that Christ ate the passover with his 
 
 u 
 
290 Judged by His Worlds. 
 
 disciples, and tlie last gospel aifirms tliat tlie da.y of cru- 
 cifixion was also the day of preparation for the passover, 
 the apparently irreconcilable statements may be har- 
 monised. There may be circumstances, of which at this 
 distance of time we are ignorant, that would explain all.* 
 But if not, and I cannot say how this may be, I would 
 rather accept the account of an eyewitness like John 
 than of men absent. With respect to things mentioned by 
 John, and not by the synoptists, it is much easier to un- 
 derstand why he should have related than why they should 
 have excluded them. Fragmentary as the gospels are, 
 we should have thought they would have all noticed so 
 great a miracle as the raising of Lazarus. But if this 
 omission is made a difficulty, I may ask, Why should two 
 of the synoptists, as well as John, have left out all mention 
 of the restoring of the widow's son to life, an example of 
 power only one degree less astounding, if indeed there can 
 be degrees of miracle in such a thing as raising the dead ? 
 And Luke adds to his account of the miracle, ' This 
 rumour of him went forth throughout all Judea, and 
 throughout all the regions round about.' 
 
 It is said, too, that the words put into the mouth of 
 Christ in the fourth gospel, and those recorded by the 
 synoptists, do not seem like the sayings of one and the 
 same j)erson. It is true there is generally a great differ- 
 ence in style and manner between John and the three, 
 although we occasionally find sayings in the fourth gospel 
 which we should not have been surprised to meet with in 
 the others ; and there is one sentence, evidently often 
 repeated by Christ, which appears in almost the same 
 words in all.f But the difference noted cannot surprise 
 
 * It has been said there was some vagueness about the precise period 
 for keeping the passover, and that Christ ate it on cue day and most of 
 the Jews on another. 
 
 t ' He that loveth his life shall lose it.' 
 
TIk' S'lniiiNari/. 201 
 
 lis if we believe that the three foruier gospels were 
 founded on records dating from very early times after the 
 crucifixion, and that John wrote at an advanced period of 
 life from memory. And well did that memory serve him. 
 An interval of half a century could not efface the impres- 
 sions made on him by the discourses at Capernaum, at the 
 Pool Bethesda, in the temple, in the chamber, and at other 
 private resorts in Jerusalem. But those impressions, 
 deeply fixed in his own mind, he transmitted in his own 
 way. In language of his own, and seldom with the fresh- 
 ness of the other Evangelists, he gave the meaning of 
 what he had heard from Christ's mouth. In his old age 
 he wrote like one who takes it for granted that what is 
 clear to himself must be so to others ; and accordingly 
 there are no parts of the New Testament that seem to 
 me so occasionally abrupt, no parts which give so much 
 difficulty to a reader determined to trace connection and 
 continuity, as the general Epistle of John, and his records 
 of Christ's disputations with the Jews and instructions to 
 his disciples. 
 
 But John had in some sense a more difficult task than 
 the other Evangelists. Generally speaking, Christ's man- 
 ner of teaching, his sociality and affability, his mighty 
 and benevolent works, and his great pretensions as they 
 were understood by the multitude, made him a popular 
 cliaracter. He was esteemed and admired, not indeed by 
 the Pharisees and lawyers, nor by the upper classes 
 whom John calls ihe Jews, but by the general body 
 of the people up to the time when they saw Christ 
 yielding without resistance to his enemies. These at 
 length had easy work in raising up the people, now ex- 
 asperated against the man who had disappointed them 
 of their hoped-for triumphs and worldly prosperity. 
 The sermon on the mount, the parables, and other dis- 
 courses given by the synoptists had been on the whole 
 
 u 2 
 
292 Judged by His Words. 
 
 well received. They had, at all events, impressed their 
 hearers with a sense of Christ's dignity and authority. 
 In the main they were simple and intelligible. Certainly 
 they were the most profitable for repetition to the imper- 
 fectly instructed members of the infant church. To those 
 ba^bes, milk was appropriately given. Most injudicious it 
 would have been to have repeated to the men of Jerusalem 
 the sayings which had only just before excited their rage. 
 But that was no reason why they should not be repeated at 
 Ephesus sixty years afterwards, when the unhappy men 
 who rejected them had been, to all appearance, rejected by 
 God. John did repeat them, and thus took upon himself 
 a work more difficult than that of the other Evangelists. 
 Can we wonder that the record of painful discussions 
 with misapprehending foes, and of heavenly instructions 
 to slow-hearted disciples, should require some study to 
 comprehend — that what was not clear to them should 
 demand some patient research on our parts? 
 
 But if I think that John wrote things worthy of record, 
 and at a time when he was the only person existing who 
 could record them, that he testified what he had heard, 
 and that there is every reason to receive his evidence, 
 why, it may be asked, have I so scrupulously abstained 
 from the use of his testimony in this chapter ? My reasons 
 are these. First, because whilst the earlier Evangelists, 
 leaving their readers to draw inferences, had no object in 
 writing but to communicate to men what they themselves 
 had ascertained, John had an object before him beyond 
 that of simply recording acts and words. He wrote for 
 the purpose of supporting the doctrine of Christ's divinity. 
 And if that is so, I can state the fact once for all in one 
 line, without giving quotation after quotation, that — 
 John believed that Christ ivas God. But another reason for 
 the omission is, that there are persons at the present day 
 who conscientiously believe that John's gospel ought not 
 
The Summary. 293 
 
 to liave found a place in the canon of the New Testament. 
 Though greatly admiring- it, they suspect its genuineness 
 and authenticity. Now, this is a case in which I am not 
 disposed to claim the benefit of a douht. Our present 
 enquiry has to be conducted before men who will admit 
 nothing that cannot be proved to their own satisfaction. 
 Therefore it has been my object to see whether a con- 
 clusion cannot be reached without any resort to the 
 evidence of John. But the narratives of the four Evan- 
 gelists are so interlaced — certain passages in each one of 
 them become so necessary for the elucidation of matters 
 in others — that I have been quite unable to exclude from 
 examination certain reports found in *John,' though in 
 drawing out this summary I make no use whatever of 
 my notes on them. 
 
 In a very imperfect state this summary would be left if 
 I were to omit all allusion to one thing that ought to help 
 those whose judgment I shall soon call for. It generally 
 happens that when we would form a true estimate of a 
 man's worth, and would impartially scrutinise his course, 
 we shall be greatly helped if we have the means of taking 
 into account certain considerations external to himself. 
 If we can see that there were chains of circumstances join- 
 ing well together, which, without him, would have hung 
 separate and loose ; if we can see things preceding which 
 found their completeness in him, and then things which 
 in necessary sequence followed the exertion of his energies, 
 shall we not so much the more intelligently and correctly 
 estimate the influence of his life ? So when I suggest that 
 in Christ's sayings recorded in the first three gospels we 
 have the best, because the most genuine, materials on 
 which to form our judgment of his nature and character, 
 and when further we have got their particular value, I 
 would not refuse to let that value be weighed in the grand 
 
294 Judged by His Words. 
 
 balance of riglit and wrong, in the scales of human pro- 
 gress and hapjDiness, of the experience of nations and the 
 march of morality and civilisation. It is true that we 
 have been examining the sayings of one who lived as a 
 person among men but thirty-three years, and whose 
 public ministry lasted only about as many months. But 
 we must look on the Son of man as the important central 
 figure that gives significancy to the characters preceding 
 and following in a great drama; of which a chorus of 
 patriarchs and prophets lets us know that the commence- 
 ment was coeval with the earliest communication of the 
 Spirit of God with the soul of man, of which our ovv^n 
 observation shows us that the action is still going on, and 
 of which a glorious company of apostles has told us that 
 the end is to be God all in all. What to us woald 
 have been the pages of the old book in which we have 
 acts and scenes extending over nearly four thousand years 
 — in what would have consisted their interest to us — if 
 they had not led up in steadily developing series to him 
 who was born King of the Jews ? If the New Testament 
 of Jesus Christ did not carry the Old Testament under its 
 cover, how many Europeans exist who would have heard of 
 Moses, David, and the prophets ? If no word of his had 
 ever been uttered, would the writings of those sons of 
 Jacob have kejjt till now 'P And then, since Christ's 
 coming, do not the affairs of every nation whose history 
 has been worth writing lead us back to him, as to one 
 whose declarations and decrees, in the records of the 
 gospels, have in some sort been regarded by them all ? 
 Does not whatever goes on before us now take a shape 
 other than it could have had if Christ had not come? 
 Should we not remember, too, that he was one of that 
 ancient and peculiar people to whom especially the Divine 
 promises were said to have been made — one of that gene- 
 ration which still exists in all parts of the earth in 
 
The Summarv, 295 
 
 J 
 
 unblemished j)iirity of blood, and maintains its nationality 
 without the possession of a single town in its own land — 
 a people with a shattered polity, living on the feebly- 
 valued tradition of covenant blessing-s which, except on 
 one theory, would seem to have been irretrievably lost 
 simultaneously with the failure of the oath of Him who 
 pledged the honour of His Name for their security? 
 For there is no answer to this aspersion on the honour of 
 Israel's Lord of Hosts but on the supposition that he who 
 came to save his own race has the power and the will to 
 gather it in when the due time comes, as a shepherd 
 brings home the lost sheep to the fold with rejoicing. 
 Must not, too, the continued existence of the church be 
 taken into account when we consider the words in which 
 its founder declared what should happen to it ? Have 
 the gates of the grave prevailed against it ? Though they 
 have received through their ever- ready jaws first one then 
 another of its leaders — indeed, every one of its members, 
 from age to age, up to the present generation — has not the 
 place of each departed one always been timely supplied ? 
 And though the love of many has waxed cold, though expect- 
 ants of the Master's coming have all slumbered exactly as 
 he predicted, has not the church grown up as from a small 
 seed to a great tree, which is now spreading its roots and 
 branches, notwithstanding depredations and tempests, even 
 to the ends of the earth ? Has not Christianity effected 
 changes in the world, just as its originator said it would, 
 like leaven hid in a lump of meal ? And have not his 
 predictions which looked quite in an opposite direction, 
 come true P Have there not been desolating persecutions 
 which, though the means of scattering the seed on con- 
 genial soil in some instances, have exterminated root and 
 branch in others? Are there not parts of the earth at 
 this very time where men had once tasted of the heavenly 
 gift, but where faith is for the moment scarce to be 
 
296 Judged by His Words. 
 
 found ? * Yet whilst we see that, as he said, tares must 
 grow up with the wheat, and that fish, both bad and good, 
 must be gathered in his net, can we not still point to 
 some merchantmen who sell all they have to buy the pearl 
 of great price ? Can we not name those who would give 
 all they possess to secure the hidden treasure ? In fine, 
 while Christ is but very dimly seen by some of us, and not 
 even thought of at all by many of our companions, does not 
 every one that now comes into the world in our midst walk 
 by his light, as much at least as men walk by the light of the 
 sun, though they see not his beams, on a dull and rainy day? 
 
 I have now gone through the case. I have j)resented 
 evidence which I have endeavoured to examine in all its 
 bearings with calmness and impartiality, and an honest 
 desire to help in establishing the truth. 
 
 And with what success ? 
 
 * Numbers of men in Germany at this moment who pride themselves 
 on being guided by reason concur in lauding the beauties and advantages 
 of morality ; but declare that it naturally gTows of itself in civilised 
 societies, evolved from the gradual progress of human culture. ' Know- 
 ledge and culture,' they say, 'are the things that have advanced this 
 morality. It is a fable/ they add, * that in the shape enlightened moderns 
 possess it in, it was ever proclaimed by any one in particular. Neverthe- 
 less we can afford to indulge any man who truly practises it with the 
 innocent belief that he derives it from some personage or divinity, it 
 matters not in the least to us which. Let the worthy man go on 
 believing in his Odia or Jupiter, Jehovah or Moses, or Jesus if he likes, 
 for we shall not take the trouble to disturb him ; only don't let him 
 make himself ridiculous by trying to reconcile notions inherent in the old 
 creeds with common sense.' Very well, but how stand the facts ? Why, 
 the highest form of morality, Christiiin morality, which culture and 
 knowledge are now finding the beauty of, which has borne the friction 
 of 1,800 years and received only lustre from it, was really proclaimed 
 by one who learned it not from others. In the midst of an evil and 
 adulterous generation it sprang from the spirit inhabiting the form of a 
 young man whom it is the fashion to call a Jewish peasant. And it 
 would be too little to say that all the knowledge and culture of the world 
 have never produced anything that has surpassed the code he gave. 
 
The Summary. 297 
 
 On tliis important point my 0"wn opinion will go for 
 notliing. It is for tliose who will deign to take into con- 
 sideration wliat I have written, and not for myself, to say 
 whether the anticipations I hazarded in my opening- 
 statement have been justified or not. It is my part 
 simply to put the case before men of independent thought. 
 According to English usage, a verdict on matters of evi- 
 dence is not dictated. Yet before it is taken, those who 
 have to decide are assisted by a general review of the 
 testimony offered. And I may perhaps be permitted to 
 imagine that in a case like the present, the final charge, 
 when it had disposed of these preliminaries, might be 
 concluded in words such as the following : — * I have now 
 detailed the evidence that has been given us, and have 
 explained to you its bearings. If trustworthy, it would 
 incontestably prove, first, the possession of certain quali- 
 ties by Christ — in other words, certain things respecting 
 his nature and character ; and, secondly, the fact that he 
 put forward certain very extraordinary claims. Now 
 these two points must be taken in connection with each 
 other. For some of the very remarkable characteristics 
 first alluded to, appear, when separately examined, quite 
 inconsistent one with the other, except on one considera- 
 tion. And this brings me again to the second point — the 
 claims said to be made by Christ — for if these may be 
 admitted, all would be intelligible. His utterances, other- 
 wise discordant, would become harmonious. For example, 
 he describes himself as being among his disciples as one 
 who served. Yet he issues the most autocratic com- 
 mands, and requires — I will not only say the lifelong 
 services of his immediate followers, but the complete sub- 
 mission of all men to himself. The solution is easy if his 
 
 They have never of themselves produced anything to come near it in its 
 power over men, though scintillations of the same divine light have 
 shone in some individuals. 
 
298 Judged hy His Words. 
 
 claims are allowed. As a man, lie comes in the form of a 
 servant ; but as the Holy One, born of the Virgin Mary, 
 the Son of the Highest, he is the King of all, and all 
 power is in his hands. You may feel a difficulty, which I 
 can quite appreciate, in believing that God could thus 
 become man ; but if you are obliged to solve all difficul- 
 ties, I am bound to say that you will be pressed with 
 some at least as great if you decide against the divinity 
 of Christ. With respect to the trustworthiness of the 
 evidence offered from the three gospels, you have heard 
 what has been brought forward. It is for you to consider 
 whether the three Evangelists, writing at the times they 
 respectively did, could have invented the words put into 
 Christ's mouth, or any at all like them. If they could 
 not, must he not himself have uttered them? But I must 
 notice the fact that there is a mass of evidence that has 
 been perhaps prudently kept out of sight in the summary, 
 because some of you may not recognise the genuineness 
 of the fourth gospel. But I must tell you that even if it 
 is spurious, which it has not been proved to be, its very 
 existence shows us clearly that, as soon as Christianity 
 began to be moulded into a system, the godhead of 
 Christ, which is maintained in that gospel from first to 
 last, became one of the most prominent dogmas of theo- 
 logy. I must remind you, too, that Christ claimed the 
 position of one who was the fulfilment of aU prophecy. 
 To give one instance only : " he expounded to two dis- 
 ciples in all the Scriptures the things concerning himself." 
 Now, an admission of his claims will give congruity to the 
 successive developments of the dispensations recorded in 
 the Bible from the commencement of God's dealings with 
 man — each of them, in the way of morality and lofty 
 conceptions of the Almighty, very far in advance of any 
 religious system conceived by people who were not wor- 
 shippers of Jehovah. And though we have no right to 
 
The Summary. 299 
 
 say what God ought to have done or what He ought not, 
 though we cannot scan His purposes and say that He is 
 obliged to appear consistent to our limited vision — yet 
 I may remark to you that without Christ, as he described 
 himself, the whole system of the ancient Scriptures, from 
 which we do not like to miss a harmonising bond, would 
 fall to pieces. It may be expected, perhaps, that after 
 noticing these points, I should insist on the personal con- 
 sequences, momentous to every one of you, that depend 
 on the way in which your decision is given. But I will 
 not do so. Questions of fact and reason, of doubt and 
 error, are not to be determined by considerations of 
 self-interest. Exercise your faculties for the investigation 
 of truth modestly, but as freely as God has given them. 
 Without fear of man, let every one of you be fully per- 
 suaded in his own mind ; for to his own Master, not to 
 any fellow-creature, he standeth or falleth. But after a 
 very careful attention to the testimony received, I may 
 mention what you will not be justified in doing. Naught 
 disparaging must you say of the great object of this 
 enquiry. The evidence will not admit of this, whatever 
 you may ultimately think of his peculiar pretensions. He 
 is not to be despised. It is my province, of course, to 
 speak of the case only as it is laid before you by those who 
 conduct it. You may think it has not been carried on in 
 a way to bring you to an entirely satisfactory conclusion. 
 And it is possible there may be other and better methods 
 which might more readily accomplish that purpose. But 
 if you find it is not clearly proved to you that the claims 
 stated to be made by Christ were all valid, there is evi- 
 dence enough to show that no mortal man ever spoke like 
 that awful yet loving personage. If in such case you must 
 confess your inability to comprehend his character, you 
 may say with all the perplexity, though with none of the 
 contemptuous feeling that possessed the unhappy Jewish 
 
300 Judged hy His Words. 
 
 Pharisees, " As for this man, we know not from whence 
 HE IS." On tlie otlier liand, if you find there are good 
 reasons for believing- that the words attributed to Christ 
 in the three synoptic gospels must have been uttered by 
 him ; and that he who could speak such wondrous words 
 must have fully understood the scope and extent of the 
 claims included in them (claims such as never any man 
 put forth before his time, or has made since) ; and that 
 his words prove that he stood possessed of qualities ex- 
 cluding the possibility of his making any false claims ; 
 then your decision may be very well declared in these 
 terms : " This is now bone of our bones, and flesh of our 
 flesh. Yet in the bruised, wounded, but all-beneficent and 
 finally triumphant Son of man, we discern the glories of 
 the Divine Majesty; we behold our Lord and our God." ' 
 
APPENDIX. 
 
 SOME EEMAEKS ON DR. DAVIDSON'S INTEODUCTION 
 TO THE GOSPELS. 
 
 "Whilst engaged on my work, but very near its conclusion, I 
 happened to see a notice of Dr. Davidson's last publication on the 
 New Testament.* I thought it my duty to obtain it, though I 
 knew too well that its perusal would be sure to unsettle my mind 
 for a time, and entail on me some trouble, inasmuch as I should 
 either have in honesty to alter much that I had written, or else to 
 satisfy myself that I had good grounds for objecting to some of 
 Dr. Davidson's decisions. My painful apprehensions were balanced 
 in some degree by anticipation of the pleasure and advantage to be 
 had in enjoying the fruits of the very studious research of a scholar 
 of well-known ability and zeal. And my pleasurable and painful 
 expectations were pretty evenly fulfilled. 
 
 Whilst looking through the volumes alluded to, I occasionally 
 put on paper objections which suggested themselves with reference 
 to Dr. Davidson's conclusions. I thought at one time of inserting 
 my memoranda as notes at the foot of my pages. But I foimd, as I 
 went on, that the materials were too extensive to be disposed of 
 conveniently in that way, so I determined at last to relegate them 
 in more connected form to this place. I have not the least idea of 
 writing a general criticism on Dr. Davidson's work. Yet I feel 
 bound to show why the opinions I had formed on the gospels have 
 survived the shock which they had to submit to. 
 
 The gospel that goes by the name of St. Matthew is taken by 
 Dr. Davidson as the first. 
 
 In the course of his remarks thereon, he announces as certain the 
 conclusion that one (synoptic) Evangelist used the work of another. 
 
 * 'Introduction to the Study of the New Testament: Critical, Exogctical, 
 and Theological.' By Samuel Davidson, D.D. Longmans, 1868. 2 vols. 
 
302 Ap2Jendix. 
 
 ' We rely,' lie says, '■ on the coincidences of Mark and Matthew 
 alone, to prove the fact that the former used the latter. It is less 
 certain whether Mark employed Matthew and Luke, or Luke 
 Matthew and Mark. It seems pretty clear that one or the other 
 was the case ' (vol. i. p. 454). And ' the peculiar resemblance ' 
 between the two first gospels is a sufficiently ' valid argument of 
 itself to overthrow a belief in the original independence of the 
 Evangelists.' Now, I cannot see the justice of these conclusions. 
 Dr. Davidson himself has stated that, besides any ' former gospels,' 
 aU the Evangelists employed other ' written sources ' as Avell as 
 ' oral tradition,' and that they possessed ' various documents now 
 lost ' (pp. 452, 453). What is there to prove then, or even to 
 make it likely, that Matthew or Mark depended one on the other 
 instead of on the ' written soiu-ces,' the ' oral tradition,' the ' docu- 
 ments now lost,' accessible to each, which would most likely have 
 both embraced the principal events in Christ's life, and recorded his 
 most important words ? With the same materials, and the same 
 desire for accuracy, the same Avording must frequently reciu*. But 
 the varieties of statement, and, I might say, discrepancies, between 
 Matthew and Mark forbid my considering that either depended on 
 the other. 
 
 We shall come in due time to the question of dates, and there is 
 one thing I will notice here as we go on, only because it has some 
 bearing on that question. Dr. Davidson says that Matthew's 
 gospel was certainly not written in Greek, and that the apostle 
 himself (I presume he means the writer of the gospel) was not the 
 translator, and that the supposition that he published two works, 
 the one in Aramtean and another in Greek, is baseless (p. 481). 
 We are to conclude, then, that no necessity existed in Matthew's 
 time for the translation of the first gospel into Greek. But Mark, 
 according to Dr. Davidson, founded his gospel on the Greek version 
 of Matthew. Unless, then, Mark wrote much later than he is gene- 
 rally supposed to have done,* the original Aramaean or Hebrew 
 ' Matthew ' must have had a very early date indeed. And this 
 helps an argument in my last chapter in support of the correctness 
 of Christ's reported words. 
 
 With Dr. Davidson's conclusion, that there is no real evidence to 
 connect the first gospel, as we now have it, with the apostle 
 Matthew, it will be seen, with what I have Avritten in my last 
 
 * I must acknowledge that Dr. Davidson does assign a late date to our 
 second gospel. But I have stated some reasons against this, and may have to 
 mention one or two more. 
 
Appendix. 303 
 
 chapter, I quite agree. I am glad to see that he thinks it ' hased 
 iipon the Aranitcan of Matthew ' (p. 482). But though I do not 
 hold that the first gospel, as we have it in our Bibles, was compiled 
 by ' an eyewitness,' I found my belief on the occurrence of certain 
 minor inaccuracies and deficiencies of detail, and not, with Dr. 
 Davidson, on the presence of * phenomena ' among which are 
 ' several unhistorical and mythical elements.' I think the instances 
 he brings forward in support of this assertion are quite insufiicient 
 to prove it, and I propose to notice two or three of them. 
 
 Dr. Davidson says, ' The charge to the twelve in chap. x. 19, &c.,is 
 introduced too soon, the disciples being told that the Son of man 
 should come again to set up his kingdom before they had gone over 
 the cities of Israel ' (p. 485). This is inaccurate. Christ only says, 
 * till the Son of man be come.' ' To set up his kingdom ' is added 
 by Dr. Davidson. And he, as well as any one, must know that 
 what is translated ' gone over ' is, literally, ' finished.' Dr. Adam 
 Clarke, in his note on v. 23, remarks, that it ' is very far fi-om being 
 the truth . . . that there should not be time for the disciples 
 to travel over the cities of Judsea before Jerusalem was destroyed ; ' 
 and he adds that teXeiu) is used in 1 Chrou. xxv. 8 for ' teach,' as 
 2)erJicio is used by Ovid.'"' Is it not literally true that the cities of 
 Israel have not been thoroughly taught by Christian instructors the 
 principles of the New Dispensation, even to this time ? And if 
 Christ was able to foresee anything at all, what was there to prevent 
 his delivering some predictions on the occasion — a very important 
 one indeed — of the first sending out of the apostles ? Even in our 
 own days, when a missionary is solemnly dismissed on his way, is 
 not an address sometimes given embracing much more than the 
 assigned work of the individual, and anticipating periods of futiire 
 labours, difficulties, and rewards that should intervene before the 
 great work in view should be perfected ? Events connected with 
 Christ's coming (whatever that expression may mean) he did after- 
 wards predict more explicitly in chap. xxiv. But what was there 
 to prevent his giving some hints about them on this earlier occasion ? 
 
 About the miracle of the tribute-money. Dr. Davidson Avrites, ' It 
 is not said that the piece of money was actually found in the mouth 
 of the fish. The accomplishment is not noticed as on other occa- 
 sions. And while it is certainly possible that the piece of money 
 may have been in the fish's mouth — for cases of this sort have oc- 
 curred — it is not probable that the money Avould have been there 
 
 * ' Perjicit Achillem.' I admit that the verb reXeco, and not TeAeioj, appears 
 iu Matt. X. 23, but the words seem to be interchangeable. 
 
304 Aj^pendix. 
 
 ready for use rather than in the stomach.' I shall not offer a single 
 word of comment on this most remarkable ^siece of reasoning, after 
 which we shall not wonder that Dr. Davidson proves to his own 
 perfect satisfaction that ' the miracle is gratuitous' (p. 488). 
 
 Dr. Davidson says that a mixture of ' later tradition ' is shown 
 in chap, xxiv., and that ' the signs and wonders preceding the destiuc- 
 tion of Jerusalem do not correspond to facts. False Messiahs did 
 not appear then, nor did any important wars take place.' It seems 
 to me that one of these assertions rather militates against the other, 
 because if ' later tradition ' had foisted in anything it would be for 
 the sake of crediting Christ with predictions proved to be true and 
 not vmfounded. But Ave have an account of the destruction of 
 Jerusalem and the events preceding it by an able and learned man, 
 who, though a Jew by birth, was more of a Roman than anything 
 else at the time he wrote his histories, and never professed to be a 
 Christian ; and I thought he had told us of ' impostors and de- 
 ceivers,' who ' persuaded the multitudes to follow them . . . and 
 pretended that they would exhibit manifest wonders and signs that 
 should be performed by the providence of God. And many that 
 were prevailed on by them suffered the punishments of their folly.'* 
 And the same historian gives a particular account of several ' evi- 
 dent signs ' before the destruction of the temple, ' plainly foretelling 
 future desolation.' f Some of these were in the heavens — ' a star 
 resembling a sword standing over the city a whole year,' and 
 * chariots and troops of armed soldiers in the clouds.' Also ' a 
 quaking and a great noise,' and afterwards a ' sound as of a great 
 multitude, saying, " Let us remove hence," ' &c. &c. He intimates 
 that, however surprising these signals might be thought, the event 
 was considerable enough to deserve them.| And as to no impor- 
 tant wars taking place, I hardly know what could be called an im- 
 portant war if that was not one which was waged between the 
 Romans and the Jews, and only came to an end by the destruction 
 of Jerusalem. But, after all, it is not certain that that dreadful 
 event was principally referred to by Christ in this chapter. Till we 
 are sure we thoroughly understand the meaning of its contents, I 
 think we had better refrain from calling them inaccurate. 
 
 * Josephus, 'Ant,' book xx. chap. atii. § 6. 
 
 t Ibid. ' Wars,' book vi. chap. v. § 3, 4. 
 
 I Possibly Dr. Davidson may langh at all these things. But it is a fact 
 that Josephus recounts ihcm with all seriousness as worthy of belief, whilst he 
 allows his readers to give credit or not, as they think proper, to so?«e of the 
 miracles recorded in the Old Testament. It must be remembered, also, 
 that the siege and destruction of Jerusalem happened in his own times. 
 
Appendix. 305 
 
 Dr. Davidson says, ' It is improbable that two such opposite parties 
 [Pharisees and Sadducees] should have united in presenting the 
 same demand [for a sign from heaven].' Why improbable, if both 
 sects equally disliked Christ ? Have we not frequently seen in 
 modern times two political parties of the most opposite principles 
 combine for the attempted destruction of a third party, or for the 
 humiliation of a leader disagreeable to both ? 
 
 Dr. Davidson really thinks it worth while to object that Christ 
 ' is represented as riding into Jerusalem on two animals, an ass and 
 a colt ' Well, he has told us that the Evangelist is altogether desti- 
 tute of critical precision ; so, suppose that Matthew has stated that 
 the ass and the foal were brought to Christ and that he made use of 
 them for his entry into Jerusalem, is it meant that the Evangelist 
 was really such a dolt as to wish us to understand that Christ rode 
 on both at once ? If not, the objection falls to the ground. It is 
 impossible for Dr. Davidson to prove that Christ did not ride, first 
 on one, then on the other. But the passage may be accepted, as 
 one couched in common parlance, without by any means insisting 
 on this solution. 
 
 And after the burial of Christ, why is it * not likely that the 
 Sanhedrists would have acted towards Pilate as represented ? ' 
 They had prevailed on the Governor to crucify Christ, they were 
 most anxious to prevent anything that could possibly give rise to 
 reports of a resurrection. Pilate had given way in a very important 
 matter ; why should he not oblige them in what he would count a 
 very trivial one ? The existence of the report mentioned in Matt. 
 xxviii. 15, at the time the first gospel was written, Avould go far to 
 show that some circumstance of the kind discredited by Dr. David- 
 son, really occurred. 
 
 Dr. Davidson further writes, * The words said to be addressed to 
 the apostles by Jesus at his resurrection (xxviii. 19, 20) savour of 
 a later time . . . the formula " into the name of the Father, 
 Son, and Holy Spirit "... is not original, and could hardly 
 have been prescribed by Jesus himself (p. 487). But must etc to 
 ovo^ia mean * into the name ' ? Dr. Davidson himself, a few pages 
 farther on, calls attention to the fact that, where other Evangelists 
 use kr or Itti {to ofop.(i\ the first has eIq ; and, as instances of this, 
 he absolutely classifies the passage in question with the texts 
 chap. x. 41, 42, and xviii. 20. But in the two last-mentioned 
 passages it is impossible to give such a translation as * into the 
 name.' Things are there referred to as done ' in the name ' of 
 other parties by certain agents. A person gives a cup of water in 
 the name of a prophet — persons are gathered together in the name of 
 
 X 
 
306 Appendix. 
 
 Christ. And thus preachers in some of the pulpits of our church 
 preface their sermons with the very formula commented on. They 
 can mean no more than that in the name of the Trinity they preach 
 to the people. Thus, too, the husband and minister both make 
 declaration in the course of the marriage -service ; and in the same 
 sense (as I believe) does the minister speak in the baptismal service. 
 After all, however. Dr. Davidson is not perfectly accurate in affirm- 
 ing that the expression occurs in chap, x., but he evidently con- 
 siders that the omission of the article (ju) makes no difference 
 whatever. 
 
 It is true we do not meet with the formula in the Acts ; but the 
 absence of any record of it does not prove that it was not used. It 
 is to be supposed that Philip said something when he baptised the 
 eunuch, but not a single word of his is recorded on this occasion. 
 I might state a few reasons why probably the formula in question 
 may not have been used by the apostles in very early times, if I 
 did not wish to avoid making this notice unnecessarily long. But 
 it may be well to call attention to the fact that literally the formula 
 was provided for the heralds and ministers of the gospel against the 
 time that they should go to proselytise all the nations {TvopEvdivreQ 
 fiadr)revcraT£ Trarra tci tdyri) ; so that, if we come to a question of 
 mere words, to which I for one do not wish to reduce the matter, it 
 may be said that neither the case of native nor Hellenistic Jews was 
 referred to at all ; the Gentiles were to be so baptised ivhen a 
 general proclamation of the gospel should be made to all nations. 
 
 Dr. Davidson also asks, ' If Matthew were acquainted with his 
 [Christ's] doings and teachings in Judaea, why did he ignore them ?' 
 He adds, ' No answer can be given to this question.' I have touched 
 on this point in my last chapter. I will therefore now only recall 
 attention to the fact that Dr. Davidson in an earlier part had stated 
 most positively that Mark used Matthew, and perhaps used Luke as 
 well ; and that Luke used Matthew, and perhaps Mark as well. 
 Yet there are several things mentioned in Matthew and Mark not to 
 be found in Luke, and in Matthew and Luke omitted by Mark. If 
 Mark and Luke were acquainted with these things, why did they 
 ignore them ? If I adopted Dr. Davidson's mode of argument, I 
 should have a perfect right to say, ' No answer can be given to this 
 question.' 
 
 But notwithstanding the numerous objections made, it is a fact, 
 and one for which I feel very thankful, that a man of Dr. Davidson's 
 learning and research, and I must add (without intending offence, 
 for I give him all credit for sincerity) habits of scepticism, should 
 honourably state in a subsequent page (490), ' The discourses 
 
Appendix. 307 
 
 attributed to Jesus [in INIatthew] have the marks of oi-iginality, and 
 are worthy of him.' This is just the testimony that I require ibr 
 the purposes of my present work. I regret that after making it Dr. 
 Davidson should have resumed an attitude of hostility, and gone 
 forth again to make havoc of the Evangelist's statements, Avhich, 
 according to him, 'partake of the mythical,' and 'symbolise certain 
 ideas which are easily traced,' &c. 
 
 About the date of ' Matthew,' he declares that ' the baptismal 
 formula, with such passages as xvi. 19, xviii. 17, and xxiv. 14, 
 prevent the critic from putting the canonical gospel before a.d. 100.' 
 But those who will concede the least degree of foreknoAvledge of 
 future events to Christ, or will admit that he possessed any authority 
 to designate a chief among his disciples, or any influence such as a 
 leader even human and mortal usually exercises on his followers, 
 will not see the justice of this conclusion. T might even say more. 
 It is certain that some interpolations have been made by tran- 
 scribers in the usually received text of the New Testament. I do 
 not think the baptismal foimula is one of them. But neither I nor 
 Dr. Davidson can prove that it was not an addition made after the 
 first of our gospels originally appeared in the form that we otherwise 
 have it. 
 
 Dr. Davidson places Luke's gospel next in order of time to 
 Matthew's, and considers that Avhilst it is certain that the writer of 
 * Luke ' drew some of his materials from ' Matthew,' it is difficult at 
 the present day to determine the nature and number of other docu- 
 ments that he employed (vol. ii. p. 8). Its writer must, however, 
 have known and used the Pauline literature (p. 12). As to the 
 general opinion that Luke, the companion of Paul, was the writer 
 of Acts and author of the third gospel, Dr. Davidson says : ' Both 
 hypotheses are untenable. . . . Both [books] proceeded from 
 the same person, who could not have been Luke, because of the 
 time when the third gospel was written, as shown by internal 
 evidence ' (p. 25). 
 
 In the course of Dr. Davidson's remarks on this gospel, he 
 infonns us that it is constructed on a more catholic plan than 
 Matthew's, and that it has a Pauline tendency. Amongst other 
 ways of supporting this assertion, he states that ' seventy disciples 
 were appointed whose mission was to carry the gospel to the 
 Gentiles beyond the twelve tribes of Israel, to whom the apostles 
 were specially charged to announce it ' (p. 44). Was this really 
 so ? I cannot find a hint of it in Luke x., which tells us that the 
 seventy were ' sent to every city and place whither the Lord himself 
 would come ; ' and when did Christ ' go beyond the twelve tribes of 
 
 X 2 
 
308 Appendix. 
 
 Israel, carrying the gospel to the Gentiles ' ? Before closing his 
 strictures on this gospel, Dr. Davidson very truly remarks that 
 * conservative critics will hesitate to forsake the old faith of the 
 church [Avith respect to the reality of Christ's resurrection].' He 
 adds, however : ' Others, more speculative but not less honest . . . 
 feeling the force of objections to the reanimation of a body . . . will 
 hesitate to accept the literal.' Dr. Davidson evidently shows the 
 hesitation, not in the former, but in the latter sense. But I must 
 doubt whether he can seriously believe that those who base all their 
 hopes on the reality of Christ's resurrection would be adequately 
 recompensed for the loss of them by his admissions respecting ' the 
 stainless conscience of Jesus, his life of love and purity,' and ' the 
 glorious manifestations of Divine love in a human person [presented 
 in Christ's life].' I am persuaded there. are yet many persons who, 
 if they only had such cold comfort as this in place of the old faith 
 of the church in the resurrection, would be ready to declare with 
 the apostle Paul, that of all men they should be the most miserable. 
 
 Dr. Davidson states that the gospel we call Luke's was written 
 ' perhaps about a.d. 115 ' (p. 54). 
 
 I will not linger on his remarks about this gospel, but go on to 
 notice something of what he says about the Acts of the Apostles. I 
 must do this, not because my work has to do with that book, but 
 because on points of date and q^^estions of authorship neither one of 
 the two treatises commonly ascribed to Luke can be considered 
 without reference to the other. 
 
 On the later book. Dr. Davidson favours us with some very long, 
 but exceedingly interesting disquisitions ; but they would be more 
 pleasant to read if they were not interspersed with many arbitrary 
 and some unsupported assertions, such as the following : ' The 
 miracle and its accompaniments are unhistoricaL' ' There is no 
 need to deny the fact of the imprisonment or the speedy liberation 
 of the apostles by the authorities ; the rest is the writer's.' ' The 
 Nazarite vow appears to be imaginary.' ' Many particulars respect- 
 ing Paul cannot be accepted as historical ' (p. 257). * Whatever 
 the sources [of Acts] were, the writer did not hesitate to use them 
 freely ; changing, abridging, adding, adapting, and shaping them to 
 suit the leading purpose he had in view ' (p. 260). 
 
 Dr. Davidson also states : ' The book proceeded from one man — • 
 it was written by the author of the third gospel — his name cannot 
 be identified with any of those who accompanied Paul' (p. 260). 
 ' As we have put the [third] gospel much later than [the time of] 
 Luke, the Acts were not written by him ' (p. 269). ' Whoever the 
 imknown person was, he wrote as if he Avere a companion of Paul, 
 
Appendix. 309 
 
 and probably under the garb of Luke ' (p. 272). Dr. Davidson's 
 reasons for such conclusions, where he states them, are founded very 
 much on a few discrepancies he discerns between some of the state- 
 ments in the Acts, and certain expressions in Paul's Epistles. But 
 if his assertions are sufficiently maintained by good proof, which I 
 am by no means sure that every one would admit, it would be a 
 question whether such variations are greater than the discrepancies, 
 or, as Dr. Davidson would say, contradictions — and I do not know 
 that the term would be too strong, if we were sure the synoptists 
 had seen each other's works — which exist in the various gospels ; 
 things which I look upon as telling in favour of the general and 
 independent truth of four works compiled by distinct authors, of 
 whom only one, and he an aged man at the time of writing, was an 
 eyewitness. Luke might have been misinformed aboutj^some un- 
 important particulars of Paul's history, occurring when he was not 
 with him ; just as he and Mark might have been slightly inaccurate 
 in their accounts of some of Christ's actions. And if there are 
 discrepancies between Acts and Paul's Epistles, the circumstance 
 would tend to prove just what I wish to establish — that Acts was 
 written at an early date. For if the Epistles had been in general 
 circulation at the time, the writer would not have made his nar- 
 ratives inconsistent with Paul's own declarations. 
 
 We go on to read in Dr. Davidson's book : ' It is impossible to 
 discover the person included in the we-sections. lie may have 
 been Luke, though the designations of time in xx. 6, xxvii. 9, are 
 against this view. At any rate it is pretty clear that he was an 
 eyewitness of the events described, and kept a journal. The 
 general writer was distinct from him, and gives evidence enough of 
 his remoteness from the times and scenes he speaks of. Among the 
 materials at his disposal, he inserted these we-portions from the 
 journal kept by the companion of Paul, usually, but not always, 
 without alteration. No proper link of connection can be inferred 
 between the authorship of the ^ye-paragraphs and the rest of the 
 treatise, because the first person is also used in chap. i. 1. On the 
 contrary, the first person singular in i. 1, is rather against the 
 identity of the two' (p. 275). 
 
 I think the last remark pointless. In writing a letter I might 
 very naturally explain in the first person singular why I undertook 
 to do so. But if in the course of my letter I described a journey 
 taken by myself and another person, I should certainly write in the 
 first person plural, ' ice Avent, loe saw,' &c. 
 
 Dr. Davidson proceeds to note the ' striking coincidence between 
 the actions and fortunes of Peter with the primitive apostles, on the 
 
310 Appendix. 
 
 one hand, and those of Paul on the other ' (p. 275), and he gives a good 
 list of the parallel deeds and honours of Peter and Paul, according 
 to Acts, and asks, ' Can this parallelism represent authentic history ? 
 The coincidences indicate purpose, and can scarcely have been acci- 
 dental or providential' (p. 276). Now I do not think this objection 
 is philosophical. Here are two chief apostles, both preaching the 
 gospel of Christ, both credited with miraculous powers, and both 
 are placed in circumstances of danger from opponents. Should we 
 not expect that the experiences of both would be somewhat alike ? 
 If any account said they were not, would not an objection be sure 
 to be raised on the score that similar causes were made to produce 
 opposite consequences ? And do we not see that in times of religious 
 excitement, the history of one confessor reads just like that of an- 
 other? The answers and actions of one of our noble martyrs in the 
 Marian persecutions, might be almost stereotyped for those of a 
 fellow- sufferer ; and much the same may be said with respect to the 
 worthy men ill-used for conscience' sake, whose faith and patience 
 are recorded in the * Nonconformist's Memorial.' But the real truth 
 seems to be, that there is quite as much variety depicted in Acts as 
 might have been expected. I fail to detect the least parallelism in 
 the ' severe miracle ' (p. 276) of Peter's striking two persons dead, and 
 the circumstance that a man, in whom an evil spirit was, leaped on 
 the seven sons of Sceva, and drove them out of doors naked and 
 wounded. There is not even a hint in the narrative that Paul 
 incited the possessed man to do this ; and even if he had, the con- 
 dition of the seven men running off after a sound beating Avas some- 
 what different from that of Ananias and his wife, when the young men 
 came in who wound them up, carried them out, and buried them. 
 And what has Dr. Davidson to show for Peter, answering to Paul's 
 shipAvreck, or his imnumity from hurt when bitten by a viper ? * 
 Dr. Davidson rules that the omission of certain disasters that befell 
 Paul is not accidental on the part of the writer of Acts, and that 
 some of the ' misfortunes introduced ' were ' perliaps from his own 
 invention.' I think an author ought to be very careful indeed who 
 makes such assertions about a Avriter generally held to be inspired. 
 He ought to be quite sure that he himself never ' turns facts aside 
 from their bearing,' or ' draws upon his imagination ' (p. 279). 
 
 Further, Dr. Davidson would discredit the book, because therein 
 Paul ' utters Petrine sentiments ; ' and, ' on the other hand, Peter 
 and the early apostles express liberal Pauline ideas ' (p. 279), and 
 
 * A miracle, together with that of the healing of Publius and other sick 
 persons in Melita, and, I should add, the restoration of Eutychus to life, related 
 in ' we-portions ' written by 'au eyewitness, who kept a journal' (p. 273). 
 
Appendix. 311 
 
 because Paul is too ' Jewish-Christian,' and the others too Pauhne 
 for an independent accoiint (p. 280). 
 
 Now what is the meaning of the word Pauline ? and what were 
 usually the sentiments of Peter ? We have two authorities which 
 we may at this day consult on the matter — viz., the contents of the 
 New Testament, and Dr. Davidson's arbitrary definitions ; but as 
 they are contrary the one to the other, I propose to elect the former. 
 I gather then from Scripture that Peter and Paul, being both sincere 
 Christians, preached very much the same doctrines ; but that Peter, 
 although the first authoritatively to admit Gentiles into the church, 
 found that on the whole his talent was more congenially and profit- 
 ably employed in labouring within the commonwealth of Israel than 
 in offering the heavenly citizenship to aliens. Continuing thus in 
 contact with, not only the institutions, but the prejudices of the old 
 race, this champion of the truth, brave and faithful at heart, was 
 peculiarly exposed to his besetting temptation to avoid singularity 
 and escape personal remark by improper concessions ; and on one 
 occasion especially, the fear of man, which had been too much for 
 him in the palace of the high priest, caused, if not exactly a fall, 
 the sad humiliation of having to be set right by the rebuke of a 
 brother apostle, called long after the rest. But there is no proof 
 that Paul held him in anything like habitual disrespect. Indeed he 
 says that he went up once to Jerusalem years after his conversion 
 for the very purpose of seeing Peter, and abode with him fifteen 
 days ; and that fourteen years after that visit he received from the 
 same apostle the right hand of fellowship. And Paul expressly 
 declares that the same God who was mighty in him wrought effec- 
 tually in Peter. The passage in 1 Cor. i. 12, cannot prove any real 
 difference between them, for if it did it would be also an acknow- 
 ledgment from Paul that there was a real disagreement between 
 himself and Christ.* Then if we look to the Epistles first and 
 second of Peter, we cannot possibly call them Petrine in Dr. David- 
 son's sense of the word. But he, of course, rejects the second ; and 
 the first he considers too Pauline to have been the work of Peter. 
 In other words, he draws a portrait of the apostle with features 
 quite different from those depicted in Scripture, and then says the 
 New Testament is incorrect because it does not present the same 
 sort of likeness as he does. But even if a forger wished to j^ass off 
 an epistle as Peter's, is it probable he would fill it with sentiments 
 
 * ' Every one of you saitli, I am of Paul ; and I of Apollos ; and I of Cephas ; 
 and I of Christ.' If the Corinthians themselves chose to split into parties 
 under those names, they only got Paul's blame for doing so. 
 
312 Appendix. 
 
 known by the early church to be in direct opposition to those 
 entertained by the apostle ? 
 
 And so about Paul, mutatis mutandis, I nnist answer in much 
 the sarae way ; for Dr. Davidson rejects some of the Epistles that 
 go by his name, because they are not ' Pauline ' ; and according to 
 him the Acts is unworthy of credit because Paul is made ' Petrine ' 
 in it. The fact is that Dr. Davidson's Paul is a thoroughly one- 
 sided, unimpressible creature, siich as men who could give a ' touch 
 of nature,' as the Scripture writers do so often, would never have 
 described- — because it never existed. He was not a rie;id beiner 
 whose ideas and feelings at one particular juncture admitted of no 
 modification at any other period of his life. The same apostle 
 who, writing under great excitement to the fickle and unsteady, 
 uses strong or even violent language, would write in moments of 
 calmness in very different terms to spiritual children steadily 
 attached to his person and constant in the faith. Paul was a man 
 who could come in the spirit of love or threaten the rod, as 
 respectively he had to address the docile or unruly, the loyal or 
 rebellious, the firm or the wavering. 
 
 If we met with a biography of some clergyman who had been an 
 eminently consistent Christian from the very beginning of his minis- 
 trations, we should not consider it truthful if it described him as 
 exactly the same from the opening to the close of his career. 
 
 Dr. Davidson dates the publication of Acts about a.d. 125. I 
 must take exception to this. And if I received as authoritative 
 some things that he has written, they would strengthen the argu- 
 ments used in my last chapter in support of much earlier dates than 
 he assigns to that book and the gospel of Luke. 
 
 I rest my case mainly on the first few verses of Acts compared 
 with the last chapter of Luke, and on the last two verses of Acts. 
 And it must be borne in mind throughout that Dr. Davidson states 
 that both treatises were Avritten by the same hand, and that the 
 gospel was the earlier of the two by ' perhaps ' ten years. I must 
 also claim a right, when Dr. Davidson's statements are contradictory 
 one to the other, to consider that the last he mentions is his delibe- 
 rate and finally adopted conclusion. It is necessary to go by some 
 rule of this kind, because, in commenting on the gospel (of Luke), 
 he Avrites, ' Apparently the Ascension took jalace on the day Clirist 
 rose.' But ' . . . there is still room for inserting \he forty days 
 at the fiftieth verse ' (p. 40).* But in coming to Acts, he writes as 
 if this admission had been weak and Avrong, He states unequivo- 
 
 * The Italics are mv own. 
 
Appendix. 313 
 
 cally, ' According to the gospel, the time of the Ascension ims the 
 day of the resm-rection ; according to the Acts, the fortieth day 
 after' (p. 196). Now, incidentally, I must be allowed to mention 
 that I cannot accept the statement that Luke's gospel makes Christ 
 ascend on the day of resurrection. For Ave see (xxiv. 29, 30) that 
 he sat down to a meal at a place seven and a half miles distant from 
 Jerusalem at an hour when the day was far spent, that two men 
 afler that meal walked back that distance to Jerusalem, that some 
 little time was passed in conference with fellow-disciples, and a still 
 longer time, we may suppose, in receiving proofs from Christ him- 
 self, who at length made his appearance amongst them there. 
 What must have been the time, when a meal had been eaten, a walk 
 of seven and a half miles taken, and a conference held, after the clay 
 had been far spent 1 Yet it is Dr. Davidson's most deliberate 
 opinion that the writer of 'Luke' represents Christ as then 
 walking two miles (from Jerusalem to Bethany), and then, the same 
 day, ascending before them ! But if I could accept all this, my 
 argument w^ould be much helped, because the writer of the gospel 
 would be proved to be still more ill-informed of the events pre- 
 ceding the Ascension than I had made him out to be. And I main- 
 tain that it is impossible that any one possessing the ability and 
 desire of knowledge shown by the writer of ' Luke ' could possibly 
 have applied himself in the year 115 to the work of compiling a 
 history of Christ in ignorance of the fact that he was understood to 
 have remained on earth some days at least after his resurrection. 
 It is plain he could not ever have read ' Matthew,' for that gospel 
 allows time for the disciples to leave Jerusalem and assemble in 
 Galilee. According to Dr. Davidson, Paul wrote the First Epistle to 
 the Corinthians a.d. 57. But therein several appearances of the risen 
 Christ are spoken of which could not possibly have happened on the 
 same day. Therefore, as these things were certainly known in the 
 church, and especially by the Paulines, in the year 5*7, the Pauline 
 writer of the gospel must have finished it before that date ; and T 
 am glad to see what I had maintained thus more than confirmed 
 by Di-. Davidson himself. And I think it may be fairly asked, 
 would one ' writing under the garb of Luke ' have shown so little 
 sagacity at the outset of his second treatise as to cast discredit on 
 the account with which he had concluded his first? A forger 
 would have preserved a greater consistency, especially at the very 
 moment after he had called attention to his earlier Avork. But we 
 can easily imagine that the Evangelist who had written soon after 
 the year 50, and had been much with the most eminent man in the 
 church since, would, with nothing to fear as a sincere seeker after 
 
314 Appendix. 
 
 trutli and an honest historian, gladly correct and amplify a previous 
 account when possessed of further information. 
 
 The book of Acts was apparently written not many years after 
 the gospel of * Luke,' and this agrees very well- with the date of 
 A.D. 64 or thereabouts, which has been generally assigned to it in 
 consequence of the point at which it ends — Paul's dwelling two 
 years in his house in Rome after his first arrival at that city. The 
 fact of the history breaking oiF there seems to show that nothing 
 further had happened to Paul when the Avriter laid down his pen. 
 Dr. Davidson of course thinks diiFerently, but he is obliged to bring 
 forward some explanation of this abrupt close. He accordingly says, 
 * Paul's death is unnoticed, in accordance with the general desire to 
 glorify him' (p. 277). Does he mean that a writer in a.d. 125 
 would really wish his readers to imagine that Paul was still upon 
 earth ? If not, I do not see what the argument is worth. Does he 
 really mean that the writer of Acts cast dishonour on Stephen and 
 on James by relating the manner of their departing this life ? 
 But, again, I can turn to a statement of Dr. Davidson's which contra- 
 dicts what he says here and supports my position. In vol. i. p. 411, 
 he writes, * It Avas customary to exalt the apostles by making them 
 die that death [of martyrdom].' It is really hard to be required 
 to believe one thing Avhen the authority of 1 Peter is being dis- 
 puted, and directly the reverse when the authenticity of Acts has to 
 be discredited. 
 
 I have written enough, I trust, in siipport of my opinion about 
 the date of the gospel of ' Luke.' 
 
 The gospel that goes by the name of ' Mark,' Dr. Davidson 
 places third in order of time, assigning to it the date of about 
 A.D. 120. Of coTurse, therefore, he cannot allow it to have been 
 written by Mark. He seems to admit that there was some founda- 
 tion for the ancient belief that Mark did write something, but he 
 endeavours to prove that this was not what we now have under his 
 name. He says, ' The statement of John the Presbyter, as pre- 
 served by Papias and recorded in Eusebius's history, is to the effect 
 that Mark did not write in order* the things spoken or done by 
 Christ. . . The opposite of not in order is arrangement ; ' and 
 Dr. Davidson points out that the gospel of ' Mark,' as we have it, 
 has the same arrangement as ' Matthew's ' and ' Luke's,' and argues 
 that it cannot therefore be the same as was referred to by Papias, 
 which had no arrangement'' (p. 80). Yet for this matter of 
 arrangement our gospel of ' Mark ' may, after all, be what Papias 
 
Appendiv. 315 
 
 referred to; for Dr. Davidson, only twenty pages after, forgets what 
 he has said, and states that the writer of this gospel 'is more intent 
 on picturesque details than on arranging and combining the body of 
 the history' (p. 100). And, after all, may not the terms employed 
 by John the Presbyter very well apply to the gospel as we have it? 
 For how can a biography be said to be written in order which takes 
 no notice of a person's birth and early days, and omits many things 
 known to have been done and said by him ? I do not see how Dr. 
 Davidson can prove his assertion that it * was not known to Papias ' 
 (p. 111). And I find no reason to withdraw what I have written 
 in my last chapter about the gospel of ' Mark.' 
 
 We must now consider some of Dr. Davidson's observations on 
 the fourth gospel, and my notice of them shall be as brief as pos- 
 sible. 
 
 In the course of his analysis of contents, he writes, Christ ' would 
 not be delayed in the act of his ascension, which the Evangelist 
 conceives of as following immediately upon the resurrection. No 
 interval of forty days is thought of between the two events. Both 
 are parts of one act ' (p. 337). Shall I be believed when I say that 
 Dr. Davidson -writes thus, and yet immediately goes on to notice 
 the appearance to Thomas, which the Evangelist expressly states 
 was eight days after ? And how can Dr. Davidson possibly construe 
 Christ's words to Mary Magdalen as meaning that he was ascending 
 so instantly that he could not wait even one moment to be touched, 
 when he reads directly after that, subsequently to the delivery by 
 ]\Iary Magdalen of Christ's message to his disciples, he appeared to 
 them in the evening; the interview with Mary Magdalen having 
 been when it was only just getting light in the morning ? The 
 words seem to me rather to imply that further opportunities should 
 be accorded to the eager, loving woman when no active services 
 were required of her. 
 
 Dr. Davidson also says that according to the Evangelist the risen 
 Christ ' did not appear in a gross, material form,' but floated about 
 (p. 338). And he employs these extraordinary Avords : the Evan- 
 gelist's ' description is inconsistent with itself, for how could a 
 pneumatic body have clothes like a gardener's, or show the print of 
 nails in the hands and a mark of a wound in the side ? It is there- 
 fore unhistorical ' (p. 339). Now where does this gospel speak of 
 a pneumatic body ? Paul speaks of a spiritual body, but the 
 Evangelist does not, though he mentions the coming of Jesus into 
 the midst of the disciples assembled with closed doors. But if the 
 door were opened miraculously without their knowledge, or if 
 Christ in some miraculous way entered whilst it was closed, the 
 
316 Appendix. 
 
 miracle would not have been greater than many we read of in the 
 synoptic gospels. And that which is a body at all, even though it 
 be a spiritual body, must have sides and hands. But Dr. Davidson 
 supports his assertion in a very curious way when he says, with 
 reference to the risen Christ's visits, described by John, ' He 
 appeared ; ' and he puts the word appeared in italics to make ua 
 understand that it is an expression used by the fourth Evangelist. 
 I natuially turned to John xx., to see in what connection or sense it 
 was used. To my astonishment, I found that the words ' he ap- 
 peared ' do not occur in that chapter at all ! They are employed in 
 the New Testament with reference to the risen Christ by Luke (xxiv. 
 34, &(j)dr]), an Evangelist who fully believed in his substantial cor- 
 poreity, formed of flesh and bones, and possessing the power to eat ; 
 and by Mark (xvi. 9, efatr], and 12 and 14, ifapepwdrj). And, 
 strangely enough, while the term does not appear in John xx., we 
 do read in the following chapter, which Dr. Davidson describes as a 
 later appendix, resembling the synoptic method^ and not written by 
 the Evangelist of the fourth gospel, that Christ showed himself (xxi. 
 1, £0aj'£pw(Tf, and 14, ecparepwdri). Whilst in John xx. Christ is 
 represented as coming and standing, pointing to his hands and his 
 side at one time, and inviting a touch as a test of substantial reality 
 at another. The aerial phantom conjured up by Dr. Davidson is 
 too easily puffed away to frighten men out of their belief. His 
 remark this time is quite right, ' It is unhistorical.' 
 
 Dr. Davidson afterwards writes, ' Jesus speaks of your law in 
 addressing the Jews as if he had nothing to do with it ' (p. 349). 
 But we do not find the Old Testament undervalued or the law of 
 Moses ignored in the fourth gospel. We read therein, ' Moses 
 in the law, and the prophets did write ' . . . ' Moses wrote 
 of me ; ' and it is plain that Christ is represented as keeping the 
 law, for he said to the Jews, ' Which of you convinceth me of 
 sin ? ' and sin with them consisted in the infraction of the law. 
 
 Dr. Davidson says the writer of the fourth gospel must have been 
 * a Gentile-Christian, whose birth and education estranged him from 
 the privileged people.' The ' external relation to Judaism assumes 
 ever the form of hostility. . . . The writer's sympathies are 
 more favourable to heathens and to Pilate himself than to the 
 Jewish people. ... In the synoptists the Galileans are the 
 warm friends and adherents of Jesus of Nazareth ' (p. 433). It 
 seems to me that these assertions cannot be sustained. I do not 
 find in the fourth gospel more hostility on the part of the Jews to 
 Christ than in the synoptics. ' Ilis own,' to whom he came (John 
 i. 11), Avere Jews. True they did not as a body (as the synoptists 
 
Appendix. 317 
 
 also declare) receive him, but ' to as many of tliem as did receive 
 him, he gave power to become the sons of God.' The Baptist 
 spoken of as ' bearing witness ' to Jesus was a Jew. The disciples 
 were Jews, and the name was honoured when Christ called 
 Nathanael ' an Israelite indeed.' This gospel states that ' many of 
 the Jews believed.' In it Nicodemus, a Jew, has honourable mention. 
 Therein we also find that Christ said, ' "We [the Jews] know 
 what we worship, for salvation is of the Jews ; ' that many of the 
 people believed on him ; that some said, ' This is the Christ ; ' that 
 the officers of the Jews said, ' Never man spake like this man ; ' that 
 many resorted to him, and said, * All things that John spake of this 
 man were true ; ' that ' many of the Jews which came to Mary 
 believed on him,' so tliat the Pharisees said, ' If we let this man 
 alone, all will believe on him ; ' that much people took branches of 
 palm-trees and went forth to meet Jesus, so that the Pharisees said, 
 ' The world is gone after him,' &c. &c. I fully admit that Christ is 
 made to use some very severe expressions in the fourth gospel with 
 reference to the Jews. But let us see what is said in the synoptical 
 gospels about them. We are told by Dr. Davidson that they re- 
 present the Galileans as the ' warm adherents and friends of Jesus.' 
 But it is not John who relates how the men of Nazareth thrust him 
 out of their city, and led him unto the brow of their hill, that they 
 might cast him down headlong, or who records the awful denuncia- 
 tions on Chorazin, Capernaum, and Bethsaida. And as to the 
 people of Jerusalem and the nation generally, it is not in the fourth 
 gospel that we read how their house should be left to them deso- 
 late, how their city should be burned up, and the murderers therein 
 destroyed. John does not record the self-invoked most awful 
 curse, ' His blood be on us and on our children ! ' And I might 
 add, if necessary, to the list of examples proving that the synoptists 
 are quite as severe against the race as the fourth Evangelist is. It 
 should be remembered, too, that when the latter speaks of ' the 
 Jews,' he generally alludes to the ruling classes, admitted on all 
 hands to be hostile to Christ. Language of extreme violence is 
 found against them in other gospels besides John's. 
 
 It seems strange that Dr. Davidson, who expresses doubts about 
 the authorship of all but a very few of the books of the New Testa- 
 ment, should include amongst those few the Apocalypse, which was 
 about the last book to be received into the canon, and has found 
 objectors from the early days of the church until now. Dr. 
 Davidson assigns it in no uncertain Avay to the apostle John ; and 
 declares that the same writer could not have composed both it and 
 the fourth gospel, as the difference between the two is so great in 
 
318 Appendix. 
 
 language, style, and spirit. Eeasons which I have thought satis- 
 factory have been given by other authors to account for these dif- 
 ferences, but I have not space to state them here. However, Dr. 
 Davidson calls John a sexagenarian (p. 442) at the time of writing 
 the Apocalypse. Yet he judges that the author of such a book 
 could never attain * a mental condition of perfect serenity,' or avoid 
 showing traces in his latest writings of any ' profound revolution ' 
 through which he might have passed (p. 442). But if he had the 
 fierceness ascribed to him at sixty, I do not see why serenity may 
 not have come towards the close of his life, twenty or thirty years 
 afterwards, especially if there be any truth in the stories about his 
 loving disposition in extreme age. 
 
 It is admitted, however, that the author of the fourth gospel 
 * meant his work to be taken for the apostle's ; ' but, adds Dr. 
 Davidson, ' he idealises John ' (p. 442), giving him the pre-eminence, 
 whilst he makes Peter 'recede into the background' (p. 443). But 
 is this a fair statement ? I will mention a few things in this gospel 
 which may help us to judge. Therein Christ is made to say to 
 Peter, ' Thou art Cephas.' Peter it is who answers for the twelve, 
 ' Lord, to whom shall we go ? thou hast the words of eternal life.' 
 Peter is the spokesman at the washing of the disciples' feet. Peter, 
 at the last supper, gives directions to John to ascertain a certain 
 matter of Christ. Peter is the only one who is courageous enough 
 to raise a hand in Christ's defence against overwhehiiing force. 
 Peter is the first to run to the sepulchre, and the one who dared to 
 enter in by himself, whilst the disciple who had proved swifi;er 
 than he did not venture to go down till Peter had preceded him. 
 
 Dr. Davidson thinks the book was written (with a good object) 
 about A.D. 150. But is it reasonable to suppose that any one could 
 conceive the idea of personating John fifty years after his death, and 
 of palming a work upon the church as the apostle's, seen for the first 
 time at that date ? I would also ask every one who has attentively 
 read it, if it is possible that any but one present at many of the 
 scenes described therein could have been its author ? Who but an 
 eyewitness would have thought of so many little matters as are 
 often mentioned ? It is of no consequence whatever to the course 
 of the narrative, that a certain event occurred ' the third day ' after 
 something else (ii. 1) — that, at another time, ' John was baptising 
 in Mnovi near to Salim ' (iii. 23) — that ' there arose a question 
 about purifying between some of John's disciples and the Jews' 
 (25) — that ' Thomas, called Didymus, said to his fellow disciples. 
 Let us also go, that we may die with him' (xi. 16) — and that a 
 servant of the high priest was ' named Malchus.' Could a forger 
 
Appendix. 319 
 
 hf^ve thought of giving the cumbrous particulars about the boat at 
 the side of the Lake of Capernaum, and have written with rather 
 awkward minuteness about the ' other boats that came from Tiberias 
 nigh unto the place where they did eat bread, after that the Lord 
 had given thanks ' (vi. 22-24) ? and tliat when certain Greeks wished 
 to see Christ they applied to I'hilip, ' which was of Bethsaida in 
 Galilee,' and that ' Philip told Andrew, and that Andrew and Philip 
 again told Jesus ' ? 
 
 Dr. Davidson affirms that the object of the fourth gospel was to 
 exhibit Christ as a being of superhuman glory. Why, then, is there 
 no allusion to the transfiguration ; and why does it mention Christ's 
 weariness when sitting on the well ? He also says that this gospel 
 is complete in itself. Why, then, does it tell nothing whatever about 
 the way in which Christ came into the world ? Its author could 
 not liave left this out because he altogether ignored an earthly 
 parentage for Christ, for the ' mother of Jesus ' is expressly men- 
 tioned as pi-esent at the first miracle and at the last sad scene. 
 And how could the Evangelist have intended his account to be a 
 com2:)lete one when he wrote, * And many other signs truly did 
 Jesus in the presence of his disciples which are not written in this 
 book ' ? Omissions and expressions like these help to prove the 
 supplementary nature of this gospel. 
 
 It is time that I should conclude my notice of some of Dr. David- 
 son's remarks on the gospels. I do not profess to have touched 
 upon the whole of them ; and as I wish as much as possible to avoid 
 whatever does not strictly appertain to my present object, I will 
 not proceed to make any observations on what he writes respecting 
 the epistles usually attributed to the ajjostle John, or to other 
 parts of a work of which the Introduction to the Gospels and the 
 Acts forms only a portion. 
 
 That work, most important as it is for reference, and abounding 
 in learned information which it must have cost great labour to collect 
 and arrange, would, I venture to think, have been a still more 
 valuable contribution to our Biblical literature if it had exhibited 
 greater proof of care for the avoidance of inaccuracies, and had 
 shown less evidence of a bias which has (without dovibt uncon- 
 sciously to its author, for I impute no want of good faith) deflected 
 every argument in one direction. And as young children and very 
 few persons utterly incapable of forming an opinion of their own 
 could be expected to take such a book in hand, I would, with all 
 due diffidence, suggest that it might have proved more acceptable if 
 there had been less of that arbitrariness which is often found brand- 
 ing Scripture stjitemcnts as ' iin historical,^ without explaining wliy. 
 
320 Appendix. 
 
 I do not mean to say that the book is void of many weighty argu- 
 ments, for if I did, preceding extracts would prove my error ; but 
 still there are places where a reader would like to know by what 
 steps its author reaches so often the damnatory conclusion, ' This is 
 improbable.' It would be beside my present remonstrance to remark 
 here, what is but true, that if Scripture presents a revelation to the 
 human race from a Being higher than man, we must expect to find 
 therein things out of the usual course of events, and so far im- 
 probable. It may be more pertinent to say that the improbability 
 of a thing must be always a matter of opinion ; that there are 
 degrees of probability and improbability ; and that if everything we 
 should have thought improbable were expunged from history, there 
 would not be much of it left for our study. 
 
 Let us suppose that a truthful English history, written in our 
 own times, of the twenty years following a.d. 1799, may by chance 
 come before some Transatlantic critic for review eighteen centuries 
 hence. Newspapers and other publications contemporary with the 
 events recorded may, if so long preserved, afford him ample means 
 of verifying its statements. But, for the sake of argument, let us 
 imagine our critic deprived of such helps, and furnished with no 
 better means for his purpose than we ourselves possess for verifying 
 the statements in the gospels. A future Dr. Davidson under such 
 circumstances would often find occasion to say, with quite as good 
 cause as the present one does, ' This is improbable. This is un- 
 historical.' 
 
 For instance, coming to the second seizxrre of the fleet of Denmark^ 
 would not his strain be somewhat as follows : ' This is not to be 
 believed. It is merely a duplicate story of an event that there is 
 no reason to doubt had really occurred. But it occurred once only, 
 and it is here repeated with some variations to serve the purpose of 
 the writer, whose object it was to sustain the credit of the British 
 army. In fact, though most of the ancient records have perished, 
 one or two contemporaneous speeches and rare pamphlets have been 
 preserved which ignore the circumstance ; for they often allude to 
 "the unjustifiable" or "the outrageous seizure of the Danish fleet; " 
 but I have never found in them the expression, " seizures of the 
 Danish fleets." There is every reason to believe, as the writer says, 
 that the English navy performed some really great exploits about 
 the beginning of the nineteenth century, and that the destruction of 
 the fleet of a generally friendly nation after bloody resistance was one 
 of them. The English army, however, had had but few successes to 
 boast of This writer, therefore, in his wish to give it credit, ima- 
 
Appendix. 321 
 
 gines a second expedition, in which the land forces are represented 
 as doing the greater part of the work, six years after the first. In 
 fact, he keeps up a kind of parallelism between fleet and army, just 
 as the writer of the Acts does between the Apostle of the Circum- 
 cision and the Apostle of the Gentiles. Then, too, in the accounts 
 of the few years after this mythical event, the return of Buonaparte 
 from Elba* and the enthusiasm with which he was hailed by his 
 old soldiers, are things not to be credited. It is historical that the 
 usurper's army had been overthrown by the vast Continental forces 
 that had at length plucked up spirit to resist, after having learned 
 from him the art of Avar ; and that even before it had been desti'oyed 
 the French military service, as this very writer had told lis, had 
 been rendered so unendurable by the exactions of the incessant and 
 desolating wars of the Empire, that the men would mutilate them- 
 selves, or get taken prisoners, rather than fight in the ranks of the 
 imperious chief. The writer, therefore, contradicts .himself in de- 
 scribing the army as devoted to Napoleon at the latter end of his 
 career. The account of the journey through France to the port of 
 embarkation for Elba is truly depicted as having been accomplished 
 amidst the execrations of the people over whom he Iiad tyrannised ; 
 and it is correctly stated that their hostile manifestations became at 
 length so alarming that Buonaparte felt obliged to cover his figure 
 with a disguise, as a preservative from personal violence. Can we 
 believe then that when a few months had passed, this very man, 
 now elderly and timid, would return and place himself boldly in the 
 hands of men who had just expelled him — that he should be received 
 by them with acclamations — that he should make a triumphal pro- 
 gress to the capital ; and that, after a few weeks spent there, he 
 should go forth at the head of an enthusiastically attached army ; 
 and that that army, magnificently equipped and most valiant, should 
 have been destroyed by a rather smaller force of English and Prus- 
 sians, under a British general ? The whole thing is a transparent 
 invention of these boastful islanders, who wished to claim just such 
 credit for their commander by land as their naval hero had gained 
 by sea. They would have it said, too, that they had enchained the 
 mighty conqueror of Eiurope in a possession of their own. The 
 imprisonment on a solitary rock in the midst of the ocean is un- 
 historical. We can no more believe in both islands, Elba and St. 
 Helena, as lock-ups that held the great Napoleon, than we can in 
 
 * I am not aware if these points arc raised in 'Historic Doubts,' a book I 
 have never had the advantage of seeing. 
 
322 Appendix. 
 
 two distinct miracles of the loaves and fishes, two cleansings of the 
 Temple in Jerusalem, and two different deliveries of the Lord's 
 Prayer.' 
 
 Whether these illustrations may be deemed pertinent or not, 
 perhaps I have said enough to show why, after looking into Dr. 
 Davidson's book with the respect due to the work of so distinguished 
 an aiithor, I can place no confidence in his general guidance, and 
 why I feel justified in declining to withdraw Avhat I had written 
 about Christ's words in the Gospels. 
 
 Postscript. — The Author thinks it well to mention that, till some 
 weeks after the MS. of the foregoing had left his hands, he had 
 never had the pleasure of meeting with the Boyle Lectures for 1 869, 
 by the Eev. Stanley Leathes, who also, remarkably enough, devotes 
 an Appendb: to an examination of statements put forth by Dr. 
 Davidson. Some observations made therein, and some few in the 
 Appendix herewith, are so much to the same effect, that the present 
 writer might become liable to a charge of plagiarism were he not to 
 take this means of stating that the foregoing was penned whilst he 
 was in ignorance of the contents of Mr. Leathes' able work. 
 
 February, 1870. 
 
a 9?. 
 
 TABLE 
 
 THE PASSAGES IN THE GOSPELS REFERRED TO IN 
 THE SECTIONS OF CHAPTER II. 
 
 CHAP. 
 
 
 iii. 
 
 13-17 
 
 iv. 
 
 1-11 
 
 
 17 
 
 
 18-22 
 
 V. 
 
 1-48 
 
 vi. 
 
 1-34 
 
 vii. 
 
 1-29 
 
 viii. 
 
 1-4 
 
 
 5-13 
 
 
 19-22 
 
 
 23-27 
 
 
 28-34 
 
 ix. 
 
 2-8 
 
 
 9 
 
 
 10-17 
 
 
 18-31 
 
 
 36-38 
 
 X. 
 
 1-42 
 
 xi. 
 
 2-19 
 
 
 20-30 
 
 xii. 
 
 1-8 
 
 
 9-15 
 
 
 22-37 
 
 
 38-60 
 
 xiii. 
 
 1-23 
 
 
 24-52 
 
 
 64-68 
 
 xiv 
 
 12-23 
 
 
 24-33 
 
 XV 
 
 1-20 
 
 
 21-28 
 
 Matiheav. 
 
 
 SECT. 
 
 CHAP 
 
 
 2 
 
 
 30-39 
 
 3 
 
 xvi. 
 
 1-12 
 
 9 
 
 
 13-20 
 
 12 
 
 
 21-28 
 
 15 
 
 xvii. 
 
 1-13 
 
 15 
 
 
 14-21 
 
 15 
 
 
 22-23 
 
 16 
 
 
 24^-27 
 
 23 
 
 xviii. 
 
 1-20 
 
 33 
 
 
 21-35 
 
 34 
 
 xix. 
 
 1-12 
 
 35 
 
 
 13-15 
 
 17 
 
 
 16-30 
 
 18 
 
 XX. 
 
 1-16 
 
 36 
 
 
 17-28 
 
 37 
 
 
 29-34 
 
 38 
 
 xxi. 
 
 1-9 
 
 39 
 
 
 10-16 
 
 25 
 
 
 18-19 
 
 26 
 
 
 20-22 
 
 20 
 
 
 23-32 
 
 21 
 
 
 33-46 
 
 28 
 
 xxii 
 
 1-14 
 
 29 
 
 
 15-46 
 
 30 
 
 xxiii. 
 
 1-39 
 
 31 
 
 xxiv 
 
 1-51 
 
 38 
 
 XXV 
 
 1-30 
 
 40 
 
 
 31-46 
 
 41 
 
 xxvi 
 
 6-13 
 
 43 
 
 
 14-20 
 
 44 
 
 
 21-25 
 
 SECT. 
 
 46 
 
 47 
 
 49 
 
 50 
 
 61 
 
 52 
 
 63 
 
 64 
 
 55 
 
 56 
 
 88 
 
 89 
 
 90 
 
 90 
 
 92 
 
 93 
 
 97 
 
 98 
 
 100 
 
 102 
 
 103 
 
 104 
 
 104 
 
 105 
 
 106 
 
 108 
 
 109 
 
 110 
 
 96 
 
 111 
 
 112 
 
 y2 
 
324 
 
 Appendix. 
 
 
 Matthe-w- 
 
 -continued 
 
 CHAP. 
 
 BECl'. 
 
 CHAP. 
 
 xxvi. 26-30 . 
 
 . 114 
 
 xxvi. 
 
 31-35 . 
 
 . 117 
 
 xxvii. 
 
 36-46 . 
 
 . 118 
 
 
 47-56 . 
 
 . 119 
 
 xxviii. 
 
 67-58 . 
 
 . 120 
 
 
 59-68 . 
 
 . 121 
 
 
 69-75 
 11-34 
 35-50 
 9-10 
 16-20 
 
 Mabk. 
 
 14-15 . 
 
 
 
 9 
 
 16-20 . 
 
 
 
 12 
 
 21-28 . 
 
 
 
 13 
 
 36-39 . 
 
 
 
 14 
 
 40-44 . 
 
 
 
 16 
 
 1-12 . 
 
 
 
 17 
 
 14 . 
 
 
 
 18 
 
 15-22 . 
 
 
 
 36 
 
 23-28 . 
 
 
 
 20 
 
 1-5 
 
 
 
 21 
 
 22-30 . 
 
 
 
 28 
 
 31-35 
 
 
 
 29 
 
 1-25 . 
 
 
 
 30 
 
 26-29 
 
 
 
 32 
 
 30-32 
 
 
 
 31 
 
 35-41 
 
 
 
 34 
 
 1-20 
 
 
 
 30 
 
 22-43 
 
 
 
 37 
 
 1-6 
 
 
 
 38 
 
 7-11 
 
 
 
 39 
 
 29-46 
 
 
 
 40 
 
 47-52 
 
 
 
 41 
 
 1-23 
 
 
 
 . 43 
 
 24-30 
 
 
 
 . 44 
 
 31-37 
 
 
 
 . 45 
 
 1-9 
 
 
 
 . 46 
 
 11-21 
 
 
 
 . 47 
 
 22-26 
 
 
 
 . 48 
 
 27-50 
 
 
 
 . 49 
 
 31-38 
 
 
 
 . 50 
 
 2-13 
 
 
 
 . 51 
 
 14-29 
 
 
 
 . 52 
 
 30-32 
 
 
 
 . 53 
 
 33-37 
 
 
 
 . 55 
 
 Xlll, 
 
 xiv. 
 
 38-41 
 42-50 
 
 1-12 
 13-16 
 17-31 
 32-45 
 46-52 
 
 1-10 
 11 
 12-14 
 15-19 
 20-26 
 27-33 
 
 1-12 
 13-37 
 38-40 
 41-44 
 
 1-37 
 
 3-9 
 12-17 
 18-21 
 22-26 
 27-31 
 32-42 
 43-52 
 53-54 
 55-65 
 66-72 
 
 1-23 
 
 24-37 
 
 12 
 
 14 
 
 15-18 
 
 19 
 
Passages in Gospels referred to in Clmpter 11. 325 
 
 Luke. 
 
 CHAI 
 
 ii. 
 
 41-50 
 
 1-13 
 
 16-30 
 
 31-37 
 
 43 
 
 1-11 
 12-14 
 17-26 
 27-28 
 29-39 
 
 1-5 
 
 6-11 
 20-49 
 
 1-10 
 11-17 
 18-35 
 36-50 
 
 4-18 
 19-21 
 22-25 
 26-40 
 41-56 
 
 1-6 
 10-17 
 18-21 
 22-27 
 28-36 
 37-42 
 43-45 
 46-48 
 49-50 
 51-56 
 57-62 
 
 1-16 
 17-24 
 25-37 
 38-42 
 
 1-13 
 14-15 
 16 
 17-23 
 24-26 
 27-28 
 29-36 
 37-54 
 
 1-12 
 
 SECT. 
 
 1 CHAP. 
 
 
 
 .SKCT. 
 
 1 
 
 xii. 13-59 ... 69 
 
 3 
 
 xiii. 1-9 
 
 
 
 70 
 
 11 
 
 10-22 
 
 
 
 71 
 
 13 
 
 23-30 
 
 
 
 72 
 
 14 
 
 31-35 
 
 
 
 78 
 
 12 
 
 xiv. 1-24 
 
 
 
 74 
 
 16 
 
 25-35 
 
 
 
 76 
 
 17 
 
 XV. 1-10 
 
 
 
 76 
 
 18 
 
 11-32 
 
 
 
 77 
 
 36 
 
 xvi. 1-31 
 
 
 
 78 
 
 20 
 
 xvii. 1-11 
 
 
 
 79 
 
 21 
 
 12-19 
 
 
 
 81 
 
 22 
 
 20-37 
 
 
 
 82 
 
 23 
 
 x\\i\, 1-8 
 
 
 
 83 
 
 24 
 
 9-14 
 
 
 
 84 
 
 25 
 
 15-17 
 
 
 
 89 
 
 27 
 
 18-30 
 
 
 
 90 
 
 30 
 
 31-34 
 
 
 
 92 
 
 29 
 
 35-43 
 
 
 
 93 
 
 34 
 
 xix. 1-10 
 
 
 
 94 
 
 35 
 
 11-28 
 
 
 
 95 
 
 37 
 
 29-40 
 
 
 
 97 
 
 39 
 
 41-48 
 
 
 
 98 
 
 40 
 
 XX. 1-8 
 
 
 
 103 
 
 49 
 
 9-19 
 
 
 
 104 
 
 50 
 
 20-44 
 
 
 
 105 
 
 51 
 
 45-47 
 
 
 
 106 
 
 52 
 
 xxi. 1-4 
 
 
 
 107 
 
 53 
 
 5-36 
 
 
 
 108 
 
 55 
 
 xxii. 1-18 
 
 
 
 111 
 
 57 
 
 19-20 
 
 
 
 114 
 
 80 
 
 21-30 . 
 
 
 
 112 
 
 33 
 
 31-34 . 
 
 
 
 113 
 
 58 
 
 35-38 
 
 
 
 115 
 
 63 
 
 39 
 
 
 
 117 
 
 64 
 
 40-46 
 
 
 
 118 
 
 65 
 
 47-54 . 
 
 
 
 119 
 
 66 
 
 54-65 . 
 
 
 
 120 
 
 28 
 
 66-71 
 
 
 
 121 
 
 29 
 
 xxiii. 1-32 
 
 
 
 122 
 
 28 
 
 33-46 
 
 
 
 123 
 
 29 
 
 xxiv. 13-35 
 
 
 
 126 
 
 28 
 
 36-43 . 
 
 
 
 127 
 
 29 
 
 44-49 
 
 
 
 130 
 
 67 
 
 50-53 
 
 
 
 131 
 
 68 
 
 
 
 
 
326 
 
 Appendix. 
 
 John. 
 
 CHAP. 
 
 i. 35-51 
 
 ii. 
 
 1-11 
 
 
 13-22 
 
 iii. 
 
 1-21 
 
 iv. 
 
 1-42 
 
 
 46-54 
 
 V. 
 
 1-47 
 
 vi. 
 
 1-14 
 
 
 16-21 
 
 
 22-71 
 
 vii. 
 
 1-10 
 
 
 14-53 
 
 viii. 
 
 1-11 
 
 
 12-59 
 
 ix. 
 
 1-38 
 
 
 39-41 
 
 X. 
 
 1-21 
 
 
 22-42 
 
 xi. 
 
 1-46 
 
 xii. 
 
 1-8 
 
 SECT. 
 
 4 
 5 
 
 10 
 19 
 40 
 41 
 42 
 59 
 60 
 61 
 62 
 85 
 86 
 86 
 87 
 91 
 96 
 
 xii. 
 
 12-19 
 
 
 20-36 
 
 
 42-50 
 
 xiii. 
 
 1-30 
 
 
 31-38 
 
 xiv. 
 
 1-31 
 
 XV. 
 
 1-27 
 
 xvi. 
 
 1-33 
 
 xvii. 
 
 1-26 
 
 xviii. 
 
 1 
 
 
 2-12 
 
 
 13-27 
 
 
 28-40 
 
 xix. 
 
 1-17 
 
 
 18-80 
 
 XX. 
 
 1-18 
 
 
 19-23 
 
 
 24-29 
 
 xxi. 
 
 1-24 
 
 SECT. 
 
 97 
 99 
 101 
 112 
 113 
 115 
 115 
 115 
 116 
 117 
 119 
 120 
 122 
 122 
 123 
 124 
 127 
 128 
 129 
 
 IKDEX TO SECTIONS IN CHAPTER II. 
 
 SECT, 
 
 1. Christ at Twelve Years of Age vrith the Doctors in the 
 
 Temple ..... 
 
 2. The Baptism of Christ .... 
 
 3. The Temptation in the "Wilderness 
 
 4. Introduction of some of the Apostles to Christ, and his 
 
 Interview with Nathanael 
 
 5. The Marriage at Cana .... 
 G. The First Cleansing of the. Temple 
 
 7. The Interview with Nicodemus 
 
 8. The Interview with the Woman of Samaria 
 
 9. Commencement of Christ's Preaching 
 
 10. Cure of the Nobleman's Son 
 
 11. The Preaching at Nazareth 
 
 12. The Final Calling of Simon and Andrew, and the Calling 
 
 of James and John .... 
 
 13. Rebuke and Command to a Demon 
 
 14 
 16 
 16 
 
 19 
 20 
 21 
 22 
 
 25 
 
 27 
 27 
 
 28 
 
 29 
 30 
 
Index to Sections in Chapter II. 327 
 
 SECT. PAGE 
 
 14. Christ's Determination to Preach throughout the Country 30 
 
 15. The Sermon on the Mount . . . .31 
 IG. The Cleansing of a Leper . . . .35 
 
 17. The Cure of the Paralytic at Capernaum . .36 
 
 18. The CaU of Matthew . . . . .37 
 
 19. The Cure of an Impotent Man at the Pool of Bethesda, 
 
 and Christ's Vindication of the Performance of what 
 
 was thus done on the Sabbath Day . . .37 
 
 20. Christ's Vindication of the Disciples for Rubbing out 
 
 Ears of Corn on a Sabbath Day . . .39 
 
 21. The Restoring of the Withered Hand on the Sabbath 
 
 Day . . . . . . .41 
 
 22. Beatitudes, Woes, and Warnings Recorded by Luke . 42 
 
 23. The Cure of the Centurion's Servant . ... 43 
 
 24. The Raising of the Widow's Son at Nain . . 44 
 
 25. The Answer to John's Messengers, and Discourse after- 
 
 wards to the People concerning John . . .44 
 
 26. Denimciation of Chorazin, Bethsaida, and Capernavim ; 
 
 and Livitation to the Weary and Heavy-laden . 48 
 
 27. Vindication of the Act of a Penitent Sinner, and 
 
 Acceptance of her Love . . . .49 
 
 28. Answer to Imputations of the Pharisees and Scribes . 51 
 
 29. Christ's Answer to the Pharisees who Demanded a Sign 
 
 from Heaven ; and his Declaration that there were 
 Relationships Dearer to him than those of Mother and 
 Brethren according to the Flesh . . .53 
 
 30. The Parable of the Sower ; and Reasons given for 
 
 Speaking to the People in Parables . . .54 
 
 31. Six other Parables . . . . .55 
 
 32. The Parable of the Blade and the Ear, and the Full 
 
 Corn in the Ear . . . . .56 
 
 33. Answers to Three Different Persons who Offered, or 
 
 were Invited, to Follow Christ . . .56 
 
 34. The StilHng of a Tempest on the Lake . . • . 59 
 
 35. The Cure of the Demoniac in the Country of the 
 
 Gardarenes . . . . . .60 
 
 36. The Feast at Levi's House . . . .60 
 
 37. The Raising of the Daughter of Jairus from the Dead ; 
 
 the Cure of a Diseased Woman ; and the Restoration 
 
 of Sight to Two Blind Men . . . .62 
 
 38. A Visit of Christ to Nazareth ; and Words of Compas- 
 
 sion towards the Multitude . . . .63 
 
328 Appendix. 
 
 SECT. PAGE 
 
 39. Instrvictions to the Twelve on their being constituted 
 
 Apostles . . . . . .64 
 
 40. The Eetreat to the Wilderness after the Death of the 
 
 Baptist ; and the subsequent Miracle of Feeding the 
 Five Thousand . . . . .67 
 
 41. The Walking on the Sea . . . .69 
 
 42. The Discourse at Capernaum to tlie People after the 
 
 Miracle of the Loaves . . . .69 
 
 43. Christ Vindicates his Disciples in their Neglect of the 
 
 Formal Washings enjoined by those who held the 
 Traditions of the Elders . . . .72 
 
 44. The Syrophenician Woman whose Daughter was Vexed 
 
 with a Devil . . . . . .73 
 
 45. The Cure of a Deaf Man who had an Impediment in his 
 
 Speech ...... 76 
 
 46. The Feeding of the Four Thousand . . .77 
 
 47. Answer when a Second Demand for a Sign was made ; 
 
 and a Caution against the Leaven of the Pharisees and 
 Sadducees ..... 
 
 48. The Restoration of Sight to a Blind Man near Bethsaida 80 
 
 49. Christ's Question to his Disciples concerning himself 
 
 and his Words following Peter's Confession 
 
 50. Christ Foretells his approaching Sufferings, Rebukes 
 
 Peter, and Exhorts the People 
 
 51. The Transfiguration ; and the subsequent Discourse 
 
 52. The Expulsion of an Evil Spirit which the Disciples 
 
 could not drive out .... 
 
 53. Renewed Litimation given to the Disciples by Christ of 
 
 his approaching Sufferings 
 
 54. The Miracle of the Tribute- Money 
 
 55. Christ Reproves his Disciples for their Disputes and Love 
 
 of Pre-eminence .... 
 
 56. Parable of the Unmerciful Servant 
 
 57. Christ Reproves John for an Unjustifiable Interference 
 
 58. The Seventy Disciples Sent Forth Avith a Charge 
 
 59. Christ's Answer to the Question of his Brethren about 
 
 going up to Jerusalem 
 
 60. Christ at the Feast of Tabernacles at Jerusalem 
 
 61. A Woman taken in Adultery brought before Christ 
 
 62. Continuation of Discourse ; and Disputations at Jeru 
 
 saleni ..... 
 
 63. Tlie Return of the Seventy- with Joy 
 
 80 
 
 82 
 86 
 
 87 
 
 89 
 90 
 
 91 
 94 
 
 95 
 96 
 
 96 
 97 
 99 
 
 101 
 105 
 
Index to Sections in Chapter II. 329 
 
 SECT. YKG^ 
 
 64. Answer to the Tempting Lawyer, and Parable of the 
 
 Good Samaritan . . . . . lOG 
 
 65. The Commendation of Mary .... 107 
 
 66. A Second Delivery of the Lord's Prayer . . 108 
 
 67. Demmciation of the Pharisees and Lawyers . . 109 
 
 68. Some Cautions and Encouragements addressed to the 
 
 Disciples . . . . ^ jj^q 
 
 69. A Disclaimer on the part of Christ of Temporal Autho- 
 
 rity and Eank, and a Caution against Covetousness and 
 
 Indifference to the Concerns of the World to come . Ill 
 
 70. Remarks on the Calamities that had beflillen certain 
 
 Persons ; followed by the Parable of the Barren Fig- 
 tree ...... ^ 114 
 
 71. Ciu-e of the Poor Woman on the Sabbath, and Parables 
 
 of the Mustard Seed and the Leaven . . .115 
 
 72. Eeply to a Question about the Number of the Saved . 117 
 
 73. Eeply to the Pharisees' Warning about Herod . .118 
 
 74. The Sabbath-day Banquet at the House of a Pharisee ; 
 
 the Cure performed thereat, and subsequent Discourse 119 
 
 75. Warning of the Euggedness of the Christian Course . 121 
 
 76. Parable of the Lost Sheep, and the Lost Piece of Money 123 
 
 77. Parable of the Prodigal Son, and the Elder Brother who 
 
 had been always with the Father . . . 123 
 
 78. Parable of the Unjust Steward, followed by Warnings 
 
 against Covetousness, and by the Parable of the Eich 
 
 Man and Lazarus . . . _ ■j9g 
 
 79. Some Exhortations to the Disciples . . .131 
 
 80. Eebuke of the Angry Zeal of the Disciples James and 
 
 John ..... 109 
 
 81. The Healing of the Ten Lepers . , _ 133 
 
 82. Answer to the Pharisees, and Instructions to the Dis- 
 
 ciples about the Coming of the Kingdom of God . 134 
 
 83. Parable of the Unjust Judge . . . ^ 13g 
 
 84. Parable of the Pharisee and Publican . . ! 137 
 
 85. The Giving of Sight to the Man who was Born Blind . 138 
 
 86. Discourse and Disputation thereupon . . . 139 
 
 87. Discourse in Solomon's Porch . . . 142 
 
 88. Answers respecting Divorce and Marriage . * 143 
 
 89. Christ Blesses Little Children . . . .145 
 
 90. The Young Euler's Application, and Christ's Instructions 
 
 to his Disciples thereafter . . . 145 
 
 91. The Eaising of Lazaru3 . . . . .151 
 
330 Appendix. 
 
 SECT. PAGE 
 
 92. Exhortations and Propliecies during the Last Journey 
 
 to Jerusalem . . . . . .154 
 
 93. The Cure of Two Blind Men near Jericho . . 155 
 
 94. The Conversion of Zacchaeus .... 156 
 
 95. The Parable of the Ten Pounds . . .157 
 
 96. The Breaking of the Alabaster Box of Ointment . 160 
 
 97. Christ's Triumphal Entry into Jerusalem . .161 
 
 98. The Tears over Jerusalem, and the Second Cleansing of 
 
 the Temple . . . . . .162 
 
 99. Christ Informed of the Desire of some Gentiles to See 
 
 him ; and Discourse thereupon . . .163 
 
 100. Chi-ist's Words on Finding No Fruit on a Certain Fig- 
 
 tree . . . . . . .165 
 
 101. Christ's Words on the Eeluctance of some of the Rulers 
 
 to Confess him, although they believed on him . 167 
 
 102. The Second Visit to the Fig-tree, and Instructions to 
 
 the Disciples thereupon . . . .167 
 
 103. Christ's Answer to the Priests and Scribes and Elders in 
 
 the Temple on being Questioned as to his Authority ; 
 his Question to them ; and the Parable of the Two 
 Sons . . . . . . .168 
 
 104. Parables of the Unfaithful Husbandmen and the 
 
 Marriage Feast . . . . .170 
 
 105. Christ AnsAvers various Questions put by Pharisees, 
 
 Herodians, and Sadducees ; and himself Propounds a 
 Question to the Pharisees . . . .172 
 
 106. Denunciation of the Pharisees and Scribes . . 175 
 
 107. The Widow's Two Mites . . . .177 
 
 108. Eeply to Questions from the Disciples, put from the 
 
 Mount of Olives over against the Temple . . 178 
 
 109. Parables of the Ten Virgins and of the Talents . . 181 
 
 110. The Coming of Christ to Sit in Judgment on the Nations 185 
 
 111. The Preparations to Eat the Passover with the Disciples 187 
 
 112. Christ Corrects the Ambition of the Discij)les, Washes 
 
 their Feet, and Designates Judas as the Traitor . 188 
 
 113. Exhortation to the Eleven Disciples, and Forewarning of 
 
 Peter's Denial . . . . .191 
 
 114. The Institution of the Eucharist . . . 193 
 
 115. Christ's Discourse with the Discijales after the Institu- 
 
 tion of the ' Lord's Supper ' . . . .196 
 
 116. The Commendatory Prayer .... 202 
 
Index to Sections in Chapter II. 331 
 
 SECT. I'AGE 
 
 117. Communication to the Disciples of some Things about 
 
 to Happen ...... 205 
 
 118. Gethsemane ...... 206 
 
 119. The Betrayal and Apprehension of Christ, and the 
 
 Escape of the Eleven Disciples . . . 209 
 
 120. The Palace of Caiaphas . . . ' . 211 
 ,121. Christ before the Council . . . .213 
 
 122. Christ before Pilate's Judgment Seat, in the Prajtoriura, 
 
 and on the Way to Crucifixion . . .21.5 
 
 123. Christ on the Cross . . . . .221 
 
 124. The Appearance of the Risen Christ to Mary Magdalene 225 
 
 125. Appearance to some Women 
 
 126. Ap^jearauce on the Way to Emmaus, and Eecognition 
 
 there ...... 
 
 127. Appearance to the Apostles 
 
 128. Another Appearance of Christ to the Apostles — Thomas 
 
 being on this occasion Present 
 
 129. Christ's Appearance to Some of the Disciples at the Sea 
 
 of Tiberias ..... 
 
 130. Instructions and Commissions delivered to the Apostles 
 
 in Galilee ..... 
 
 131. The Ascension ..... 
 
 228 
 
 230 
 231 
 
 233 
 
 235 
 
 239 
 241 
 
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 I 
 
INDEX 
 
 Acton's Modern Cookery 20 
 
 Alcock's Residence in Japan 17 
 
 Allies on Formation of Christendom. 15 
 
 Alpine Guide (The) 17 
 
 Althal's on Medical Electricity 10 
 
 Andeews's Life of Oliver Cromwell 3 
 
 Aenold's Manual of English Literature .. 5 
 
 Aenott's Elements of Physics 8 
 
 Arundines Cami 18 
 
 Autumn Holidays of a Country Parson .... 6 
 
 Atke's Treasury of Bible Knowledge 15 
 
 Bacon's Essaj-s by "WnAXELY 5 
 
 Life and Letters, by Spedding .. 4 
 
 Works 5 
 
 Bain's Blental and Moral Science 7 
 
 —■ on the Emotions and Will 7 
 
 on the Senses and Intellect 7 
 
 • on the Study of Character 7 
 
 Ball's Guide to the Central Alps 16 
 
 Guide to the Western Alps 1(5 
 
 Guide to the Eastern Alps IG 
 
 Baenaed's Drawing from Nature 12 
 
 Bayldon's Rents and Tillages 13 
 
 Beaten Tracks 1 G 
 
 Beckee's Charicles and Gallns 18 
 
 Benfey's Sanskrit-English Dictionary 6 
 
 Black's Treatise on Brewing 20 
 
 Plackley's Word-Gossip 7 
 
 German-English Dictionary .. C 
 
 Blaine's Rural Sports 19 
 
 Veterinary Art 19 
 
 BouENE on Screw Propeller 13 
 
 's Catechism of the Steam Engine . . 13 
 
 Examples of Modern Engines .. 13 
 
 Handbook of Steam Engine .... 13 
 
 ■ Treatise on the Steam Engine. ... 13 
 
 • Improvements in the Steam- 
 
 Engine 13 
 
 Bowdler's Family Shakspeaee 18 
 
 Beande's Dictionary of Science, Literature, 
 
 and Art 9 
 
 Beay's (C.) Education of the Feelings .... 7 
 
 ■ Philosophy of Necessity 7 
 
 ■ On Force 7 
 
 Bkowne's Exposition of the 3'J Articles 11 
 
 Buckle's History of Civilisation 2 
 
 Bull's Hints to Mothers 20 
 
 Maternal Managonient of Children . . 20 
 
 Bunsen's Ancient Eg>-])t 3 
 
 ■ God in History 3 
 
 Memoirs .1 
 
 Bunsen (E. De) on Apocryjiha 15 
 
 's Keys of St. Peter 15 
 
 Buebuey's Mary's Every D:iy B.Kik 20 
 
 Bueke's Vicissitudes of Families i 
 
 BuEToN's Christian Church 3 
 
 Vikram and the Vampire 17 
 
 Cabinet Lawyer 20 
 
 Calveet's Wife's Manual 15 
 
 Cates's Biographical Dictionary 4 
 
 Cats and Faelie's Moral Emblems 12 
 
 Changed Aspects of Unchanged Truths .... 6 
 
 Chesney's Euphrates Expedition 17 
 
 Indian Polity 2 
 
 Waterloo Campaign 2 
 
 Child's Physiological Essays 11 
 
 Chorale Book for England 11 
 
 Clough's Lives from Plutarch 2 
 
 Cobbe's Norman Kings 3 
 
 Colenso (Bishop) on Pentateuch and Book 
 
 of Joshua , 15 
 
 Commonplace Philosopher in Town and 
 
 Country C 
 
 Conington's Chemical Analysis 9 
 
 Translation of Virgil's yEneid 19 
 
 CoNTANSEAU's Two French Dictionaries . . 6 
 CoNY'DEAEE and HowsoN'sLife and Epistles 
 
 of St. Paul 11 
 
 Cook's Acts of the Apostles 11 
 
 Voyages 4 
 
 Cooper's Surgical Dictionary lo 
 
 Copland's Dictionary of Practical BIcdicine 11 
 
 Cotton's Introduction to Confirmation.... li 
 
 Coulthaet's Decimal Interest Tables 20 
 
 Counsel and Comfort fiom a Ciiy Pulpit . . 6 
 
 Cox's (G. W.) Manual of Mythology 18 
 
 Aryan Mythology 3 
 
 Tale of the Great Persian War 2 
 
 Tales of Ancient Greece 18 
 
 (H.) Ancient Parliamentary Elections 1 
 
 History of the Reform Bills 1 
 
 Wirig and Tory Administrations 1 
 
 Ceesy's Encyclopa;dia of Civil Engineering 13 
 
 Critical Essays of a Country Parson C 
 
 Ceowe's History of France 2 
 
 Culley's Handbook of Telegraphy 12 
 
 Cusack's History of Ireland 2 
 
 Daet's Iliad of Homer ig 
 
 D'AUBiGNli's History of the Reformation iu 
 
 the time of Calvin 2 
 
 Davidson's Introduction to New Testament 14 
 
 Dayman's Dante's Divina Commedia 19 
 
 De:\d Shot (The), by Marksman 19 
 
 De la Rive's Treatise on Electricity 8 
 
 Denison's Vice-Regal Life i 
 
 De Tocqueville's Democracy in Auicrica. 2 
 
 DOBSON on the Ox 19 
 
22 
 
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 Dove's Law of Storms 8 
 
 Doyle's Fairyland 11 
 
 Dyee's City of Rome 3 
 
 Eastlake's Hints on Household Taste — 12 
 
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 Life of Gibson 11 
 
 Edmunds's Names of Places 6 
 
 Edwauds's Shipmaster's Guide 20 
 
 Elements of Botany 9 
 
 Ellicott's Commentary on Ephesians 14 
 
 ■ Destiny of the Creature 14 
 
 Lectures on Life of Christ .... 14 
 
 Commentary on Galatiaus .... 14 
 
 ^^^^^-^—^■^^-^—^^ Pastoral Epist. 14 
 
 Philippians,&c. 14 
 
 Thessalonians 14 
 
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 EwAiD's History of Israel 14 
 
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 Wrought Iron to Building 12 
 
 . Information for Engineers 12 
 
 Treatise on Mills and Millwork 12 
 
 Iron Shipbuilding 13 
 
 Faeaday's Life and Letters 3 
 
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 Families of Speech 7 
 
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 FiTZWTGEAM On Horses and Stables 19 
 
 Five Years in a Protestant Sisterhood 14 
 
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 Tropical World 9 
 
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 HoENE's Introduction to the Scriptures . . 15 
 
 Compendium of the Scriptures . . 15 
 
 How we Spent the Summer 16 
 
 Howaed's Gymnastic Exercises 11 
 
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 Northern Heights of London. ... 17 
 
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 Visits to Remarkable Places .... 17 
 
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 Hume's Essays 7 
 
 Treatise on Human Nature 7 
 
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 Story of Doom 18 
 
 Mopsa 18 
 
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 Legends of the Monastic Orders 12 
 
 Legends of the Saviour 12 
 
 Johnston's Geographical Dictionary 8 
 
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 on Types of Genesis 15 
 
 ILvlisch's Commentary on the Bible 5 
 
 Hebrew Giammar 5 
 
 Keith on Destiny of the World 14 
 
 Fulfilment of Prophecy 14 
 
 Keel's Metallurgy, by Ceookes and 
 
 RoHEIG 13 
 
 Kesteven's Domestic Medicine H 
 
 Kieby and Spence's Entomology 9 
 
 Landon's (L. E. L.) Poetical Works 18 
 
 ' Latham's English Dictionary 5 
 
 River Plate 8 
 
 Lawloe's Pilgrimages in the Pyrenees 16 
 
 Lecky's History of European Morals 3 
 
 Rationalism 3- 
 
 Leighton's Sermons and Charges 14 
 
 Leisure Hours in Town 6 
 
 Lessons of Middle Age 6 
 
 Letiieby on Food 20 
 
 Lewes's Biographical History of Philosophy 3 
 
 Lewis's Letters 4 
 
 LiDDELL and Scott's Greek-English Lexicon 6 
 
 Abridged ditto 6 
 
 Life of Man Symbolised 11 
 
 Mariraret M. Hallahan 14 
 
 LiNDLEY and Mooee's Treasury of Botany 9 
 
 Lindsay's Evidence for the Papacy 14 
 
 Longman's Edward the Third 2 
 
 Lectures on History of England 2 
 
 Chess Openings 20 
 
 Lord's Prayer Illustrated 11 
 
NEW WORKS PUBLISHED BY LONGMANS and CO. 
 
 23 
 
 Loudon's Encyclopaedia of Apiculture .... 18 
 
 ■ — — Gardening 13 
 
 Plants 9 
 
 Lowndes's Engineer's Handbook 12 
 
 Lyra Eucharistica IG 
 
 Germauica 11, 16 
 
 Messianica 16 
 
 Mystica 16 
 
 Mabeldean 17 
 
 Macaulat's (Lord) Essays 3 
 
 History of England . . 1 
 
 Lays of Ancient Rome 18 
 
 Miscellaneous Writings 6 
 
 Speeches 5 
 
 Works 1 
 
 Macfaeeen's Lectures on Harmony 11 
 
 Mackintosh's Scenery of England and 
 
 Wales 8 
 
 MACLEOD'S Elements of Political Economy 4 
 
 Dictionary of Political Economy 4 
 
 Elements of Banking 19 
 
 Theory and Practice of Banking 19 
 
 McCuLLOcn's Dictionary of Commerce .... 20 
 
 Geographical Dictionary .... 8 
 
 Maguiee's Life of Father Mathew 4 
 
 Manning's England and Christendom 15 
 
 Maecet on the Larynx 10 
 
 Marshall's Physiology 11 
 
 Maeshman's History of Lidia 2 
 
 — — -Life of Havelock 4 
 
 Maetineau's Endeavours after the Chris- 
 tian Life 16 
 
 Maetineau's Letters from Australia 16 
 
 Masset's History of England 1 
 
 Massingbeed's History of the Reformation 3 
 
 Matheson's England to Delhi 16 
 
 Maundee's Biograpliical Treasury 4 
 
 Geographical Treasury 8 
 
 ' Historical Treasury 3 
 
 -^-^— Scientific and Literary Treasury 9 
 
 — Treasui-y of Knowledge 20 
 
 Treasury of Natural History . . 9 
 
 Mauet's Physical Geography 8 
 
 Mat's Constitutional History of England.. 1 
 Melville's Digby Grand. . . . 
 
 General Bounce 
 
 Gladiators 
 
 ——^ Good for Nothing 
 
 — Holmby House.. , 
 
 Interpreter 
 
 Kate Coventry. 
 
 — Queen's JIaries 
 
 Mendelssohn's Letters 4 
 
 Mencs and Cheops 7 
 
 Mekiyale's (H.) Historical Studies 2 
 
 (C.) Fall of the Roman Republic 3 
 
 ~^~~"^ Romans under the Empire 3 
 
 Boyle Lectures 3 
 
 Meeeifield and EvKES's Navigation .... 7 
 
 Miles on Horse's Font and Horse Shoeing . 19 
 
 on Horses' Teeth and Stables 19 
 
 Mill (J.) on the Mind 4 
 
 Mill (J. S.) on Liberty 4 
 
 England and Ireland 4 
 
 Subjection of Women 4 
 
 on Rerirescntative Government 4 
 
 on Utilitarianism 4 
 
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 Political Economy 4 
 
 Mill's System of Logic 4 
 
 Hamilton's Philosophy 4 
 
 Inaugural Address at St. Andrew's . 4 
 
 Millee's Elements of Chemistry 9 
 
 Hymn Writers 15 
 
 Mitchell's Manual of Assaying 13 
 
 MoNSELL's Beatitudes 16 
 
 His Presence not his Memory. . 16 
 
 — 'Spiritual Songs' 16 
 
 Mooee's Irish Melodies ig 
 
 Lalla Rookh ig 
 
 Journal and Correspondence .... 3 
 
 Poetical Works 18 
 
 (Dr. G.) Power of the Soul over 
 
 the Body 15 
 
 Moeell's Elements of Psychology 7 
 
 Mental Philosophy 7 
 
 MiJLLEE's (Max) Chips from a German 
 
 Workshop y 
 
 Lectures on the Science of Lan- 
 guage 5 
 
 (K. O.) Literature of Ancient 
 
 Greece 3 
 
 MuECHisoN on Continued Fevers 10 
 
 on Liver Complaints 10 
 
 Muee's Language and Literature of Greece 2 
 
 New Testament Illustrated with Wood En- 
 gravings from the Old Masters 11 
 
 Newman's History of his Religious Opinions 4 
 
 Nichols's Handbook to British Museum . . 20 
 
 Nightingale's Notes on Hospitals 20 
 
 Nilsson's Scandinavia 9 
 
 NoETHCOTE's Sanctuary of the Madonna . . 14 
 
 Noethcott on Lathes and Turning 12 
 
 NOETON's City of London 17 
 
 Odling's Animal Chemistry 10 
 
 Course of Practical Chemistry . . 10 
 
 Manual of Chemistry 9 
 
 Lectures on Carbon 10 
 
 Outlines of Chemistry 10 
 
 Our Children's Story jg 
 
 Owen's Comparative Anatomy and Physio- 
 logy of Vertebrate Animals 9 
 
 Lectures on the luvertebrata 8 
 
 Packe's Guide to the Pyrenees 17 
 
 Paget's Lectures on Surgical Pathology .. 10 
 
 Pereiea's Manual of Materia Medica 11 
 
 Peekins's Italian and Tuscan Sculptors .. 12 
 
 Phillips's Guide to Geology g 
 
 Pictures in Tyrol jg 
 
 PiEssE's Art of Perfumery ,', 13 
 
 Chemical, Natural, and Physical Magic 13 
 
 Pratt's Law of Building Societies 20 
 
 Prendeegast's Mastery of Languages .... 6 
 
 Prescott's Scripture Difficulties 15 
 
 Proctor's Handbook of the Stars 7 
 
 Saturn n 
 
 Pyne's England and France in the Fifteenth 
 
 Century 2 
 
 Quarterly Journal of Science 9 
 
24 
 
 NEW WORKS ru3LisiiSD ey LONGMANS and CO. 
 
 Itecreations of a Country Parson 6 
 
 Reichel's See of Rome U 
 
 Reillt's Map of Mont Blanc 16 
 
 Reimann on Aniline Dyes 13 
 
 Religious Republics 15 
 
 Riley's Memorials of London 17 
 
 RiVEEs's Rose Amateur's Guide 9 
 
 RoBBiNS's Cavalry Catechism 19 
 
 ROGEKS'3 Correspondence of Greyson 7 
 
 Eclipse of Faith 7 
 
 Defence of Faith 7 
 
 , Essays from the Edinburgh Re- 
 
 view 6 
 
 Reason and Faith 6 
 
 Roget's Thesaurus of English Words and 
 
 Phrases 5 
 
 Roma Sotterranea 17 
 
 RoNALDS's Fly-Fisher's Entomology 19 
 
 Rowton's Debater 5 
 
 Russell on Government and Constitution 1 
 's (Earl) Speeches and Despatches 1 
 
 Samuelson's German Working Man 17 
 
 Sandaes's Justinian's Institutes 5 
 
 Schefflee on Ocular Defects 11 
 
 Scott's Lectures on the Fine Arts ^^ 
 
 Albert Durer 11 
 
 Seebohm's Oxford Reformers of 149S 2 
 
 Sewell's After Life 17 
 
 Glimpse of the World 17 
 
 History of the Early Church 3 
 
 Journal of a Homo Life 17 
 
 Passing Thoughts on Religion . . 15 
 
 Preparation for Communion 15 
 
 Principles of Education 15 
 
 Readings for Confirmation 15 
 
 Readings for Lent 15 
 
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 Stories and Tales 17 
 
 Thoughts for the Holy Week 15 
 
 Geymoue's Pioneering in the Pampas 16 
 
 Shaftesbuey's Characteristics 7 
 
 SnAKSPEAEE's Midsummer Night's Dream, 
 
 illustrated with Silhouettes 12 
 
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 Invocation of Saints 16 
 
 Shoet's Church History 3 
 
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 (J.) Paul's Voyage and Shiviwreck 14 
 
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 Stanley's History of British Birds 9 
 
 Stebbing's Analysis of Mill's Logic 5 
 
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 Strong and Free 7 
 
 .Sunday Afternoons at the Parish Church of 
 
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 Sweetman's Through the Night, and 
 
 Onward 17 
 
 Tayloe's (Jeremy) Works, edited by Edeh 15 
 
 Thielw all's History of Greece 2 
 
 TiMBS's Curiosities of London 17 
 
 Thomson's (Archbishop) Laws of Thought 5 
 
 Thompson's Paraguayan War 16 
 
 (A. T.) Conspectus 11 
 
 Todd (A.) on Parliamentary Government .. 1 
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 Teench's Realities of Irish Li :'e 2 
 
 Tsollope's Barchester Towers 18 
 
 Warden IS 
 
 Twiss's Law of Nations 20 
 
 Tynd all's Lectures on Heat S 
 
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 Uncle Petee's Fairy Tale IS 
 
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 Mines 12 
 
 Van Dee Hoeven's Handbook of Zoology . . 8 
 Vaughan's Revolutions in English History 2 
 
 Waebueton's Hunting Songs ID 
 
 Watson's Principlos and Practice of Physic 10 
 
 Watts's Dictionary of Chemistry 9 
 
 Webb's Objects for Common Telescopes 7 
 
 Webstee & Wilkinson's Greek Testament 14 
 
 Weld's Notes on Burgundy 16 
 
 Wellington's Life, by Gleig 4 
 
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 Logic 5 
 
 Rhetoric 5 
 
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 Whist, what to Lead, by Cam 20 
 
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 Williams's Aristotle's Ethics 5 
 
 History of Wales 2 
 
 Williams on Climate of South of France. . 10 
 
 Consumption 10 
 
 WiLLicn's Popular Tables 20 
 
 Willis's Principles of Mechanism 12 
 
 WiNSLOW on Light 8 
 
 Wood's (J. G.) Bible Animals 9 
 
 Homes without Hands 9 
 
 (T.) Chemical Notes 10 
 
 Weight's Homer's Iliad 19 
 
 Yeo's Manual of Zoology 8 
 
 Yonge's English-Greek Lexicons 6 
 
 Two Editions of Horace 18 
 
 Youatt on the Dog 19 
 
 on the Horse 19 
 
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