■Hi 
 
 LIBRARY 
 
 OF THE 
 
 Theological Seminary. 
 
 PRINCETON, N. J/ 
 
 
 BR 121 .D7 1877 
 Drew, G. S. 
 
 Reasons of unbelief 
 
 < 
 
REASONS OF UNBELIEF. 
 
 gaitk an Jlppcniix, 
 
 BY G. S. DEEAY, M.A. 
 
 AUTHOR OF "REASONS OF FAITH," " SCKIPTURE LANDS IN CONNECITON 
 
 55 
 
 WITH THEIE HISTOET, ETC 
 
 " It is come to be taken for granted by many persons that Christianity is 
 not so much as a subject of inquiry ; but that it is now, at length, discovered 
 to be fictitious. ... On the contrary, I think there is strong evidence of its 
 truth ; but it is certain no one can upon principles of reason, be satisfied of 
 the contrary. And the practical consequence to be drawn from this is not 
 attended to by every one who is concerned in it."— BMop Butler. 
 
 LONDON : 
 LONGMANS, GREEN, & CO. 
 
 1877. 
 
LONDON : 
 
 GILBEKT AND RIVINGTON, PRINTERS, 
 
 ST. JOHN'S SQUARE. 
 
PREFACE. 
 
 What the motive of this book is^ and what is its 
 purpose, has been sufficiently explained in the In- 
 troduction. Here it is only necessary to say that, 
 in carrying out that purpose, I have used some pages 
 which I wrote elsewhere under the same conviction 
 that the " chief obstacle to the progress of Divine 
 Truth in the minds of men, is the want of its being 
 sufficiently presented." 
 
 Everything which we hear uttered so loudly and 
 impatiently at the present time on the side of 
 unbelief, strengthens this conviction. As I said in 
 the Preface to " The Divine Kingdom on Earth, as 
 it is in Heaven," — " In the narrowness and dimness 
 of what may be called popular religious thought, lie 
 the main causes of our spiritual uncertainty and 
 feebleness, and of our practical embarrassments. We 
 are told that, in days when ' the heavens are clouded, 
 
 A 2 
 
iv PREFACE. 
 
 when Tlie Sun/ The Divine Source of spiritual illu- 
 mination, ' is darkened, and the Moon/ The Church 
 which shines by His radiance, 'does not give 
 her light— there shall be distress of nations with 
 perplexity, men's hearts failing them for fear, 
 and for looking after the things that are coming 
 on the earth ! '' And I asked, — " Could any words 
 more truly describe our position at this time, and do 
 they not instructively betoken the chief causes of 
 our trouble ? '' 
 
 This question supplied the motive of a laborious 
 attempt to open out, in the book above named, 
 extended views of the realities with which Christian 
 faith is conversant, and to furnish from such views 
 some relief in perplexities by which many thought- 
 ful men are at this time seriously troubled. Here, 
 with a more limited design, I have used portions of 
 that earlier volume, since I found myself unable to put 
 into clearer language many of the thoughts which are 
 embodied in these pages. Thus, amidst numerous 
 difficulties arising from the care of a large parish, I 
 have done the best I could do, to help in a work 
 which demands the help of every Christian believer 
 at this time. And, as in my '' Reasons of Faith,'' 
 
PREFACE. 
 
 I have tried to do this in a spirit of considerate 
 sympathy, putting myself, as far as was possible, in 
 the position of those for whom these pages are 
 intended. Meditated and written in this spirit, 
 and in obedience to a summons which I could 
 not disregard — I now commend this book to the 
 Divine blessing, with the devout and humble trust 
 that the labour bestowed upon it, has not been 
 bestowed in vain. 
 
 London, May, 1877. 
 
" It hath appeared to me, from many years' meditation on the sub- 
 ject, that the chief obstacle to the progress of Divine Truth over the 
 minds of men, is the want of its being sufficiently presented to them. 
 In this Christian country there are, perhaps, nine-tenths of every 
 class who know nothing at all about the applications and advantages 
 of the single truths of Revelation, or of Eevelation taken as a whole ; 
 and what they do not know they cannot be expected to reverence or 
 obey. This ignorance, in both the higher and the lower orders, . . . 
 is due to the want of inquisitiveness on their part, and of a sedulous 
 and skilful ministry on the part of those to whom the promulgation 
 of Truth has been intrusted." 
 
CONTENTS. 
 
 PAGE 
 
 Introduction . 1 
 
 CHAPTER I. 
 
 On the Allegation that Christian Truth is only a 
 
 Sentiment or an Abstraction ..... 17 
 
 CHAPTER II. 
 The Disclosures of Revelation not Unnatural . . 32 
 
 CHAPTER III. 
 
 Or the Nature of Divine Revelation, and on certain 
 Objections to the Organs by avhich it has been 
 conveyed 49 
 
 CHAPTER IV. 
 Difficulties suggested by the Church and the Bible . 67 
 
 CHAPTER V. 
 
 The Person and Ministry of Jesus Christ ... 86 
 
 CHAPTER VI. 
 Objections from Man's Weakness and Incapacity . . 115 
 
viii CONTENTS. 
 
 CHAPTER YII. 
 
 PAGE 
 
 Difficulties arising from general Survey of Man's 
 
 History 133 
 
 CHAPTER VIII. 
 Difficulties suggested by Prospects of the Future . 153 
 
 CHAPTER IX. 
 Conclusion 1^^ 
 
 Appendix : 
 
 Note A.— On the " Hostilitj- between Science and Theology " 173 
 „ B.— Resemblance between Christianity and the " Reli- 
 gions of the World " 175 
 
 C— On the Limited Diffusion of Christianity . . . 178 
 
 D.— On Miracles 181 
 
 E,— On the Necessity of Faith 18J. 
 
 F.— Difficulties connected with Prayer . . . .185 
 G.— On the Relation between the Church and the 
 
 Bible 187 
 
 H.— On the Earlier Years of Christ's Life . . . .189 
 
 I.— On the Intermediate State of Souls .... 191 
 
 K.— On Difficulties connected with the Future Life . . 193 
 
 >> 
 
 >> 
 
REASONS OF UNBELIEF. 
 
 INTRODUCTION. 
 
 I PROPOSE to consider certain Reasons of Unbelief — 
 tkeir origin and working. And in thus describing 
 tbe subject of these pages, I use the word ^ reasons ' 
 in its genuine significance. Very much of the 
 prevalent opposition to Christian Truth arises 
 from indifference or prejudice, often from the lust- 
 ful workings of mere self-will. But, besides these 
 causes of men^s alienation from our belief and fellow- 
 ship, many are also drawn away by what may truly be 
 called ' reasons.' They are wrought on by considera- 
 tions which have arisen from reflection and inquiry, 
 which can be stated with logical distinctness, and 
 which, on these and other accounts, should be treated 
 with respect. 
 
 The manner in which they are brought forward, 
 and the character of many who advance them, 
 make this demeanour on the part of Christian men, 
 
 B 
 
INTEODUCTION. 
 
 not only seemly, but imperative. Nay, more tlian 
 this. It may be truly said that, if we ourselves are 
 thoughtful and well-informed, capable of weighing 
 evidence, and fairly acquainted with what can be 
 advanced on both sides of this great question, we shall 
 f heartily syni^athize with many of the difficulties of un- 
 believers. They are often urged by men with whom 
 all who know the depth and completeness of the 
 Christian argument, and the manifold considerations 
 which are involved in it, who perceive the heights 
 and depths which Christ's Gospel has revealed, 
 its affecting disclosures of God's love, the benig- 
 nant influence it is exerting through all depart- 
 ments of human life — have more sympathy than 
 they can have with those upon our side whose pe- 
 remptory calls and claims so many are resisting, 
 and whose narrow incoherent teaching is met with 
 such scornful opposition. Yes, the sincerest be- 
 lievers are often painfully conscious of the weight 
 of some of the arguments which the assailants of 
 the Gospel are now urging with such zeal and 
 diligence, and feel a cordial sympathy with the 
 spirit in which those arguments are brought for- 
 ward. While fully persuaded of the rightfulness of 
 their own position, they freely acknowledge that 
 there is very serious, nay, often apparently unanswer- 
 able, force, in the reasons which make some openly 
 
INTRODUCTION. 6 
 
 deny tlie reality of those perceptions, wliicli support 
 our very life, as well as constitute our loftiest hope 
 and joy ; while they lead others to give only a formal 
 assent to what we are earnestly maintaining, and to 
 render our Creed a merely ceremonial homage for 
 the sake of social decorum, or in order that the weak 
 and ignorant may not be offended. 
 
 Among the reasons for that courteously dis- 
 simulating, as well as for obtrusively open, unbelief, 
 many have their origin in the darkness by which 
 man^s sphere of being is surrounded. And from 
 their very nature, they are incapable of being entirely 
 removed, although they may be weakened, and in 
 their working practically neutralized, by opposite 
 considerations. Then again there are others which 
 are fairly suggested by the imperfections of human tes- 
 timony, and by historical difficulties connected with 
 the agencies through which the Christian Revelation 
 has been conveyed. Difficulties of this kind have 
 always been, as they are now, subjects of animated 
 and anxious controversy. But there is, besides, 
 a third and comparatively neglected class, which 
 wholly arise from imperfect apprehensions, and often 
 from entire misconceptions, of the Christian Faith. 
 And it is upon these that I propose to dwell in the 
 following pages. 
 
 The defective and untrue notions of our belief, 
 
 B 2 
 
4 INTKODUCTION. 
 
 which I have here in view, arise in large mea- 
 sure from what we maj call the inadequate reports 
 which Christian men have given of those great 
 truths which Revelation has conveyed. This cause 
 accounts for many, if not for most, of them. But, very 
 frequently, they have their origin in the careless and 
 superficial attention with which unbelievers regard 
 the Creeds they are rejecting. So that we may 
 justly say to large numbers of those who stand apart 
 from us, — ' It is in great measure your own failure 
 in that carefulness which such a subject demands, as 
 well as the inconsiderateness with which Christian 
 verities are spoken of by their adherents, that has 
 caused you to acquire notions of what we are believ- 
 ing, such as often utterly misrepresent the views 
 that are actually ours. Indeed many of the opinions 
 which you say excite your deep repugnance, and 
 call forth your indignant protestations, are equally 
 opposed to our own impressions of what is right and 
 true. And you yourselves are very largely to blame 
 for this misapprehension. If you had thought more 
 carefully about many of the arguments which you bring 
 forward, you must have seen that men who are clear- 
 minded and well-informed, as you acknowledge many 
 men on our side really are, whose sincerity cannot 
 be questioned, and whose intellectual and moral, 
 instincts are like your own — could hardly entertain 
 
INTRODUCTION. 
 
 sucli beliefs as you ascribe to them. You well know 
 how the most substantial realities may be distorted 
 when eager, excitable spirits, such as are likely to 
 be moved on the religious side of their existence, 
 are reflecting them. And from the very nature of 
 the case, it is plain that those facts of the unseen 
 world about which we are thinking, and which we 
 regard in connexion with the 'things which are 
 seen and temporal,^' are of such a character, and 
 are in such relations with these things, as well as 
 with each other — that they can be only discerned by 
 strong and steadfast efforts of attention, and that they 
 must be set forth by images which are very liable to 
 be idolatrously misinterpreted. Think of the '' real 
 difficulties that unavoidably surround a scheme 
 which is so deep and manifold in philosophy, and 
 which occupies so vast a place in the history of 
 nations -,'' and remember, too, man's incapacity and 
 weakness, his inveterate tendencies to put the instru- 
 ment in place of the end, and to lose the meaning of a 
 symbol in its form — and you will see how likely it is 
 that, in this instance, some would unwittingly mis- 
 represent the truths which they are intending to set 
 forth, and how, too, on a hasty glance, you yourselves 
 might easily misunderstand them. In all fairness you 
 should have thought of this before treating, so indig- 
 nantly and contemptuously, what you speak of as our 
 
INTRODUCTION. 
 
 illusions ; and especially wlien you know tliat sncli 
 causes as those we have just mentioned^ have thrown 
 false;, nay even grotesque and monstrous, aspects 
 over some of the most certain and most glorious 
 facts of those very Sciences which you are so fond of 
 putting in advantageous contrast with Theology/ 
 
 We may fairly speak thus to unbelievers about 
 the misconceptions of our faith to which attention is 
 here directed, and which, it will be seen, include and 
 suggest many of the arguments they now continu- 
 ally bring forward. Indeed, most of the objections 
 with which at this time we are familiar, derive all the 
 force they are exerting, from previous, larger and 
 more fundamental, misapprehensions. 
 
 First among them may be placed that which betrays 
 itself when men speak of Christianity as one of the 
 'religions of the world ;^ when, in other words, they 
 represent it as if it were nothing more than a certain 
 spiritual theory, which members of the Jewish race, 
 living under the peculiar physical conditions of Pales- 
 tine, have framed respecting the Universe, its constitu- 
 tion, and its laws, and which must therefore take its 
 place amongst other theories that have been simi- 
 larly originated elsewhere. With this we may connect 
 the notion that, supposing our creed has any substan- 
 tial realities which correspond with it, they are of a 
 
INTRODUCTION. 7 
 
 nature so alien from tlie things wliicli surround us 
 here^ that they cannot in any way bear practically on 
 our earthly life, and consequently that we have no 
 reason for expecting that any revelation of them will 
 be given. This notion — which,, as we shall see, 
 arises from neglect or ignorance of certain well 
 known facts which science has recently discovered, 
 as well as of what is really taught by our authorized 
 instructors — throws doubt upon the probability that 
 there will ever be any communication from the 
 supernatural world, as well as on its practical useful- 
 ness, supposing it were given. In the same manner 
 objections have arisen against the instruments by 
 means of which the Christian Eevelation has been 
 conveyed. Human weakness and depravity, it is said, 
 would necessarily spoil such instruments for their pur- 
 pose, and deprive them of all trustworthiness, through 
 those very corruptions which history tells us have 
 actually arisen. In immediate connexion with this 
 ' reason,' come the difficulties, standing in the way 
 of our accepting Christ as The Eternal Word, which 
 have been mainly suggested by inadequate views of 
 His Person and His ministry. And with these we 
 may connect others, which follow from the notion that 
 the Christian rule of life cannot be observed here and 
 now ; that it puts forth requirements which are at the 
 present time impracticable, and which were still more. 
 
8 INTRODUCTION. 
 
 SO in tlie centuries before Clirist^s Incarnation. These 
 difficulties again are strengthened by the wider 
 contemplations of man^s history which our recently 
 enlarged knowledge has suggested^ and by certain 
 misapprehensions respecting what the Creeds teach 
 concerning the future destiny of man, which are 
 especially fruitful of arguments that are now being 
 urged very ejffectively, and_, in many instances, with 
 as much sincerity as earnestness. 
 
 These, and such as these, are the misconceptions, 
 suggestive of plausible and in many instances 
 serious difficulties, which are here in view. And, as 
 I go forward in my purpose, it will be seen that some 
 of the most specious and striking pleas of unbelief, 
 and those which we hear of most frequently at the 
 present time, naturally arise from them. 
 
 For example, we shall here find the real source of 
 objections which are commonly urged (1) from the 
 apparent discrepancy between the discoveries of 
 Science and the statements of Theology; (2) from the 
 likeness which exists between Christianity and the 
 Religions of the world ; (3) from the limited diffusion 
 of Christian truth ; (4) from the nature of petitionary 
 prayer; (5) from the importance which Christians 
 ascribe to mere belief ; (6) from the apparent failure 
 of missionary efforts ; (7) from the darkness and seem- 
 ing injustice of the future destinies of large numbers 
 
INTEODUCTION. \) 
 
 of mankind. In ttese, and other instances, it will be 
 seen how naturally the Keasons of Unbelief which are 
 commonly brought forward by its advocates, have 
 been originated ; and that, for the greater part, they 
 have arisen — either from the misrepresentations of 
 men who have seen Christian Truth only under partial 
 aspects, or who have failed to look through the symbols 
 by which it is presented, or, again, from the impres- 
 sions of those who have submitted only their fancy and 
 emotions to the influences which revealed facts were 
 meant to exercise. Such persons, of whom there are 
 many amongst us at this time, put themselves pro- 
 minently forward as the interpreters of our Belief ; and 
 since they are doing this through the same excited 
 eagerness, the same moral and intellectual defects, 
 which account for their misapprehensions of it — we 
 must hold them to be in a very large measure account- 
 able for those pleas of difiiculty which our opponents 
 now make use of so effectively. 
 
 But then it will be asked, ' By what standard are 
 these misconceptions to be tested and rectified ? In 
 other words, supposing the narrow, the confused and 
 incoherent, views of which you have been speaking, 
 are not true views of Christian truth, then, where 
 are these to be found ?^ — Now to this I answer, ex- 
 plicitly and emphatically, — They are to be foundin the 
 
10 INTRODUCTION. 
 
 Catholic Cliurcli^ in its Documents and Institutions^ 
 and also in the teaching of the Fathers,, by which name 
 I mean to designate the Prophets and Doctors who 
 have lived in every generation^ and of whom some, 
 with all the fatherly marks of wisdom and learning, 
 of deep insight and manifold experience, upon them — 
 have been, and now are, living in our own. No new and 
 refined expositions of Christian Truth will be found in 
 these pages, nor am I about to attempt any mitigation 
 of the strong, and, it must be added, severe, aspects 
 which are perceived in the Gospel when it is truly 
 apprehended. There is no need of any endeavour of 
 this kind for the complete accomplishment of the 
 purpose which I have in view. In what I will again 
 call the Catholic Teaching of the Church, which, in 
 most instances, was explicitly and clearly grasped by 
 its great Doctors, while in others they expressed it in 
 language, which, like the language of all true prophets, 
 often carried a larger significance than the speakers 
 themselves apprehended — in this we may find means 
 that are sufiiciently efi'ective for the removal of mis- 
 apprehensions, which, it cannot be too often said, have 
 nearly always arisen from partial andimperfect views of 
 Eevealed Truth, or else in an idolatrous misuse of the 
 Instruments through which it has been conveyed. We 
 shall go back to what the Christian Church has held 
 from the beginning, and what the ^^ primitive and re- 
 
INTEODUCTION. 11 
 
 stored Churcli of England ^^ is liolding now. So that 
 if one should find anything in these pages which he 
 may be disposed to call " original/^ I can accept 
 the designation only when the proper meaning of 
 that word — which surely denotes a going back to the 
 true origin -of things — is kept in view. Only in 
 that sense will he be able to speak of anything 
 ' original ' in what I am about to say ; though it is 
 not unlikely that much which some readers will here 
 meet with^ will appear new to them_, and perhaps 
 they may call it strange. Yet I shall be setting 
 forth only what has been held '' everywhere/^ and 
 ^' always/ '' though I cannot add " by all.''^ In this 
 large and universal teaching of the Christian Church, 
 we shall find the means of extinguishing many of 
 the Reasons of Unbelief which are most efiective at 
 this time_, and of greatly softening the aspect in 
 which others are presented. Nay, more than this. 
 In most instances, we shall see that the principles 
 on which those ' reasons ^ are founded, confirm 
 and vindicate our Creeds. Some of the heaviest 
 artillery which has been in the hands of our assail- 
 ants^ can be turned upon themselves, defending the 
 faith which it was formed and planted to destroy. 
 
 One falls, only too naturally, into this way of speak- 
 ing, but so far as it suggests the idea of mere logical 
 contention, it does not at all represent the temper 
 
12 INTRODUCTION. 
 
 wMcliwill characterize these pages. I would calltliem 
 demonstrative^ rather than controversial ; for if their 
 purpose is in any wise accomplished^ they will help 
 to show that^ in genuine views of Christian Truth — 
 views freed from the narrowness and obscurity which 
 popular, excited, one-sided, teaching has thrown 
 around it — in such views, the considerations or argu- 
 ments adduced by our opponents, so far as they 
 have been dictated by enlarged thoughts and high- 
 toned feelings, and so far also as they have been 
 logically urged, will find themselves justified, while 
 in the character of objections, they will be utterly 
 extinguished. 
 
 • 
 
 As one of our great teachers has well said, and 
 I take his words as one of the mottoes of this volume, 
 " The chief obstacle to the progress of Divine Truth, 
 and its acceptance, is the want of its being sufiiciently 
 presented.''^ Many of us are now feeling very 
 deeply the truth of this assertion. And if I might 
 here presume to speak for a moment in their name, 
 it would be to say that, being quite willing to 
 accredit those who are so vehemently assailing our 
 Belief with all that zealous love of truth, and that 
 abhorrence of pretence and unreality which they 
 profess, we feel perfectly certain that if they could 
 see it as it really is ; if the vision, with all the great 
 
INTRODUCTION. 13 
 
 objects contained in it, wliicli is opened to our faith, 
 could be also fully unfolded in tlieir view, they would 
 find that it satisfies all those demands of their reason 
 and their conscience, all those impulses and aspira- 
 tions of their hearts, in which their objections have 
 arisen. Fully presented to them in its purity and . 
 its comprehensiveness, and attentively regarded, 
 Christian Truth will irresistibly claim and convince, 
 while it conciliates, all high and right-minded men wlio 
 are now standing opposed to it. They will see that 
 it sustains and embodies all their protests against the 
 ascription of capricious and vindictive feelings to the 
 Most High ; that it reveals an ideal more lofty and 
 glorious than they have ever formed of a character 
 which is complete in every aspect ; and that it opens 
 out the firmest ground, and awakens the strongest im- 
 pulses, for all those movements in furthering human 
 welfare, with respect to which, they have supposed it 
 is indifferent, if not obstructive. It presents the 
 whole scheme of being, the frame and constitution of 
 the Universe, in an Order that perfectly meets the con- 
 ceptions which the wisest men have formed of what God 
 is, and of what, in our circumstances, it was needful 
 He should do. Such men tell us that the Gospel 
 Revelation is in perfect agreement with the laws of 
 the moral nature which, is addressed by it ; that its 
 parts are internally coherent ; that they harmoniously 
 
14 INTRODUCTION. 
 
 combine witli and interpret one another ; and that its 
 communications exactly describe what we all feel we 
 are, while at the same time it supplies the help which 
 we are painfully conscious that we need. Yes, the 
 wisest and the most deeply experienced men, ask most 
 earnestly, 'What depth of thought or feeling is there 
 in which these messages from heaven have not found 
 us? What emergency in our history has there 
 ever been, wherein they have not addressed us in 
 language of such special adaptation as to make us 
 absolutely certain, that He who spake in them must 
 have known everything which we have felt and 
 thought? They have calmed our most painful 
 anxieties, and alleviated our most bitter sorrows; 
 and our hardest difficulties have been solved by 
 them/ This is the testimony of men whose word 
 we should take as decisive evidence on any other 
 subject. They say that in the Gospel Revelation, 
 they find a perfect accordance with truths of whose 
 eternal supremacy they are assured; that all its 
 statements are in divine harmony among themselves ; 
 and that it gives evidence quite irresistible that He 
 who speaks in it understands our thoughts and has 
 compassed our paths, and is acquainted with all our 
 ways ; that He knows us altogether. 
 
 Therefore we may feel quite certain that, if the 
 Truth ^v^hich has these vouchers, be faithfully inter- 
 
INTRODUCTION. 15 
 
 preted_, and then zealously and lovingly set forth, it 
 will vindicate itself. And liaving so awakened men^s 
 convictions, and commanded their assent, power will 
 be exerted by it, and effects produced by its agency, 
 through which their assurance will be further estab- 
 lished and confirmed. Did not its Divine Eevealer 
 say, " I, if I be lifted up, will draw all men unto 
 Me '' ? When the '^ Truth as it is in Jesus," which has 
 been embodied and manifested in Him — has been sin- 
 cerely unfolded and faithfully applied, it will authori- 
 tatively command, and not humbly plead for, the 
 abolition of every wrong and every falsehood by 
 which men have been corrupted and degraded. For 
 He Who has been the Guardian of man from the 
 beginning, will then '' take unto Himself His great 
 power, and reign " over all human interests as their 
 true Sovereign and Vindicator. So that with respect 
 to those who shall yet stand aloof, it will be enough 
 to say, ^' Go and show them the things which we do 
 hear and see. The blind receive their sight ; the 
 lame walk ; the lepers are cleansed, and the deaf hear; 
 the dead are raised up ; and the poor have the Gospel 
 preached unto them." 
 
 Far better than by arguments and assurances, by 
 promises or threatenings, will He then and thus draw 
 men unto Himself. Those who have gone farthest 
 away from the ground on which sincere believers 
 
IQ INTRODUCTION. 
 
 Stand, will tliemselves be brouglit to tliat position. 
 And tlience they also will perceive tlie Uving reality 
 of those objects wliicli furnisb tlie motives of the 
 Christian's activity, and which constitute the rea- 
 sons of his peace and joy. 
 
CHAPTER I. 
 
 ON THE ALLEGATION THAT CHRISTIAN TRUTH IS ONLY 
 A SENTIMENT OR AN ABSTRACTION. 
 
 In tlie outermost circle of unbelief, that wliicli is 
 farthest from the standing-ground of Christian men, 
 are those who affirm that our faith has no concern 
 with objective realities, but only with theories and 
 sentiments. They say that every race has a sense 
 of the unseen and spiritual, and a theory concerning 
 it; and that this is always determined by men's 
 temperament and circumstances, especially by the 
 climate of the country in which they are living. 
 And Christianity — which, they remind us, is often 
 spoken of by its adherents as a ^ scheme ' and a 
 ^ philosophy ' — must be content it seems to take a 
 place amongst these unsubstantial ^ religions of the 
 world.' 
 
 ^^ It is," one has lately said, '' a mere sentiment, to 
 which reasonable satisfaction should be yielded ; or 
 it may be spoken of as a force which is, indeed, 
 capable of adding, in the region of poetry, universal 
 completeness and dignity to man, but which is 
 
 c 
 
18 ON THE ALLEGATION THAT CHEISTIAN TEUTH 
 
 miscliievous if permitted to intrude on the region of 
 objective knowledge." Or^ as the same idea has 
 been otherwise expressed, " All religions/^ and 
 therefore ours among the number, " spring from 
 the same sacred soil, the human heart. And they 
 are to be regarded less as intrinsically true or false, 
 than as products which are thrown up by certain 
 states of civilization, and which, like the productions 
 of geological periods, perish in those which suc- 
 ceed, when the conditions necessarv to their con- 
 tinned existence are at an end.^^^ We often hear, 
 at this time, assertions of a similar description; 
 and we may justly speak of those who utter 
 them, as dwelling in the outermost circle of 
 unbelief. For it is evident that such views dis- 
 pose at once of the whole subject, and especially 
 in the minds of vigorous men who are intent on 
 absorbing callings such as politics or science. 
 In their strenuous concern with what they know 
 actually is, they naturally look with indifference, if 
 not with disdain, on what they regard as only the 
 imaginary picturings of what imaij he in the un- 
 seen regions which surround them. They ask, 
 and when the subject is pressed on them, they ask 
 impatiently^ ' What have we to do with fancies of 
 
 * Professor Tyndall's Belfast Address ; Professor Max Miiller's 
 Inaugural Address, S^c. ; J. S. Mill's Essays on Religion. 
 
IS ONLY A SENTIMENT OR AN ABSTRACTION. 19 
 
 tliis kind? Why should you bid us turn our 
 thoughts in this direction^ when other matters^ 
 which are sufficiently difficult, but with respect to 
 which certainty is attainable, claim all our strength 
 and our resources ? ^ 
 
 In all ages men have thus put the Christian Belief 
 aside, sometimes with rude denial, sometimes with 
 courteous indifference, as if it were resting on the 
 same level with other " modes of faith " for which 
 '^ zealots fight/' But the peculiarity of our time 
 is that, whereas such professions used to be care- 
 lessly advanced with the purpose of excusing mere 
 worldliness or sensuality, they are now advanced 
 deliberately, as sufficient reasons for the entire 
 rejection of our Creed. In strange neglect of the 
 nature and conditions of the matter in debate, men, 
 accomplished and erudite, and serious, too, in their 
 profession — speak as if this peremptory assumption 
 disposed of the whole question. It is indeed a 
 strange misapprehension upon which this Reason of 
 Unbelief is based ; and yet we cannot deny that it is 
 largely accounted for by our vague apprehension of 
 '^ things eternal and unseen," and that the state of 
 mind which it manifests may be explained very easily 
 when we think of the manner in which Christian 
 Truth is widely represented. 
 
 We are here referring to that vague subjective 
 
 c 2 
 
20 ON THE ALLEGATION THAT CHEISTIAN TEUTH 
 
 religionism of tlie day wliicli has so vaporized tlie 
 facts of our spiritual existence^ and presented tliem 
 in sucli cloudy and unnatural investments, tliat men 
 are utterly weary of tlie wliole subject, and even dis- 
 gusted at tlie mention of it. Our current repre- 
 sentations of " tilings unseen and eternal " are so 
 unreal and incolierent, and so unnatural in tlie 
 guise in wliicli they are put forward, that the ever- 
 lasting realities represented by them are neglected 
 or despised. The fact is obvious ; and it is generally 
 acknowledged. But it does not receive the heedful 
 thought which should be bestowed on it. For 
 surely such a defective apprehension of supernatural 
 realities is one of the saddest, and, we may add, one 
 of the most ominous, characteristics of our days. It 
 is true, indeed, that man^s idolatrous ^ and carnal 
 tendencies, and his failure in that purity and stead- 
 fastness to which the vision of God is promised, 
 have always obscured his view of the laws and objects 
 which Revelation makes known when the veil of time 
 
 2 Lord Bacon's countrymen need not be told that idolatry may 
 prevail where there are no idols made with hands. In fact it shows 
 itself wherever abstract notions are made to take the place of 
 living realities, especially of those which Revelation has un- 
 ■ folded. Under its influence men have often bowed down in 
 the halls of science and philosophy, just as they still bow before 
 the icy abstractions and iron formula) of the systematizing 
 theologian, and, still more abjectly, before the empty phrases of 
 the mere religionist. 
 
IS ONLY A SENTIMENT OR AN ABSTEACTION. 21 
 
 and sense is lifted up by it, and have put in 
 their stead mere dim and spectral shapes, etScoXay 
 vaporized and thrown off from them. In all ages 
 men have thus misapprehended things eternal and 
 unseen, and from the same inveterate tendency 
 science and philosophy have suffered. But the 
 peculiarity of our day is that, while we have discarded 
 this error in matters of ordinary research, theo- 
 logians are still wrought on by it. Men are now 
 more productively at work than they have ever 
 been before, on " things seen and temporal : ^' clear, 
 well-defined, and profitable results are being gathered 
 in every department of thought that comes within 
 our range. And with these products of our scientific 
 activity, the phantom forms and cloudy theories of 
 that notional theology which man^s unchecked 
 idolatrousness is still framing, are utterly incon- 
 gruous. On this account it has come to be looked 
 upon contemptuously, if not neglected altogether, as 
 if it were nothing better than the mere conjectures 
 of the men who are its interpreters. We know this 
 is a shallow and false conclusion. Nor can we 
 wonder that theologians have angrily resented it. 
 Indeed we may forgive even the intolerance of their 
 zeal against those who look thus upon their teach- 
 ings, when we think how that zeal has frequently 
 been awakened. Yet they might have taken a 
 
22 ON THE ALLEGATION THAT CHRISTIAN TRUTH 
 
 better course than tliat of giving way to such im- 
 patience. In the sincerity of some of the many vehe- 
 ment protests against their systems,, our rehgious 
 teachers ought to have discerned a witness which 
 has been divinely given against the serious error 
 they are committing. They should have learned 
 wisdom from the men whose hostility God has been 
 using for their instruction, and have reviewed their 
 conclusions under the guidance of those Fathers of 
 the Church to whom the gifts of prophetic insight 
 have been vouchsafed. But, unhappily, this course 
 has not been taken. Instead of it they have fiercely 
 retaliated the enmity and scorn of their assailants ; 
 and then they have thought to protect Divine 
 Truth as if they had been set to guard, as well as 
 to expound, it — by further elaborating their rotund 
 schemes and systems which have hence obscured 
 man^s real place in the universe more effectively 
 than ever, and have more grievously than ever mis- 
 represented to him the fellow-heirs of his existence, 
 the relations in which he is placed, and the obliga- 
 tions he is sustaining. 
 
 In this manner the misconception of which we 
 have been speaking, has arisen. And yet, it surely 
 ^ould not have misled men who are considerate, 
 and accustomed to inquiry. If they had pondered 
 the import of the words and phrases which theolo- 
 
IS ONLY A SENTIMENT OR AN ABSTRACTION. 23 
 
 gians employ, and if tliey liad appealed to our 
 accredited teacliers and authentic documents, they 
 would have seen that the schemes and dogmas 
 and philosophies from which they so revolt, were 
 never meant to be regarded as a congeries of 
 abstractions, but that they are simply the forms 
 m which external facts, made known by the in- 
 s'yruments of God, have been systematically, and 
 so conveniently, represented.^ They would have 
 seen that it is a mere begging of the question, to 
 afirm that our belief is only an ' opinion ^ or a 
 ' n)tion,^ and that many matters must be carefully 
 discussed and settled, before they are logically 
 enitled to ask ^ Why should we trouble ourselves 
 wiih such guesses and conjectures, when, with small 
 en)ugh time and faculty at our command, so many 
 realities are claiming our attention ? ' 
 
 ^VTien men speak in this manner, we feel that their 
 laiguage betrays an utter misconception of what we 
 hcd, and one which more careful inquiry would 
 h^e prevented. Such inquiry would have shown 
 tbm that, underneath the abstract theologies which 
 m;n's idolatrousness and restless propensity for 
 
 ■ In fact, dogmatic theology with all its contents, taken as a 
 wble, is but the " intellectual conception of the Kevelation of God, 
 trth after truth being set forth in their own objective existence 
 an in the order of the Divine Constitution. 
 
 5> 
 
24 ON THE ALLEGATION THAT CHEISTIAN TEUTH 
 
 speculation^, have originated, and enclosed within 
 the often uncouth phrases in which those theologies 
 have been expressed_, are the actual realities of 
 our position in the universe. There also may 
 be discerned the inalienable relations in which we 
 have been placed_, and the imperative obligatiore 
 that have been laid upon us. This is what out 
 accredited teachers and our authentic document 
 affirm. They tell us that the Churches Creeds coi- 
 sist of a substantial Eevelation, given from abo^e, 
 which unfolds the origin, the constitution and tae 
 purpose, of the Order in which we live, and which aso 
 shows our position among the things that are t^us 
 brought before our view, the relations which fve 
 sustain towards those things, and the laws by whph 
 they are connected with our life and ways. 
 
 In other words, they affirm that Christianity is lot 
 in the sense of the word as used by objector^ a 
 religion, but that it is a Eevelation.^ It literdly 
 lifts up a veil which hides past and now surroundng 
 
 ^ We cannot too often remind ourselves, and especially at he 
 present time, that ' Religion ' is not a scriptural designatioi of 
 the Gospel. In the four places where the word {OpTfaKeia) occirs 
 in the New Testament, it means an outward service. It has hen 
 well said, that " incautious language is the dry rot of the worL ;" 
 and if we habitually speak of the Gospel Eevelation as a ' religio,' 
 and at the same time apply this designation to the superstition of 
 heathendom, an injury is surely, though it may be unconsciou 
 wrought on men's convictions. 
 
IS ONLY A SENTIMENT OR AN ABSTEACTION. 25 
 
 things from tlie senses of man^ and wliicli no effort 
 of his intellect could enable him to pierce. Its 
 disclosures began with the beginning of our history, 
 and they have since been made known, '^ in many 
 parts and methods/^ through agencies which have 
 been expressly fitted for the purpose. The facts 
 which it communicates were intended to take 
 their place in the general inductions of man^s 
 knowledge, there to be combined, in the character 
 of a supplement or an explanation, with things other- 
 wise known by common observation or research. 
 It tells us of the character and will of The Supreme 
 Kuler of the Universe. It shows His design in 
 surrounding Himself with existences like His own. 
 It makes known the nature and position of the 
 beings whom He thus created, the bonds and con- 
 nexions in which He has placed them, and the pre- 
 scribed paths of their advancement. It enables us 
 to look backward from our appointed position in 
 time and space, through the ages in which the 
 scheme of the universe has been unfolding. And 
 among the various forms of being which are recog- 
 nized as growths from the aboriginal constitution 
 established by God in the beginning, we can, by its 
 means, discern the origin of our own condition as it 
 comes into view far away in the dim recesses of 
 eternity, and see it assuming the characteristics 
 
26 ON THE ALLEGATION THAT CHRISTIAN TRUTH 
 
 by which it is distinguished. What may be called 
 the normal shape and movements of creation have 
 been thus revealed; and^ by the same agency, we 
 are further informed respecting the causes which led 
 to the variation of the human state from the original 
 type of being, and from the glorious and blissful 
 condition of the communities by which we are sur- 
 rounded/ Whatever is common, and whatever is 
 specially distinctive, in the state of our own world, 
 as we see it in connexion with other worlds and with 
 the life of their inhabitants, is explained in these 
 communications. They first show the fundamental 
 principles of the Divine government, then how those 
 principles have been applied to what is peculiar in 
 man's condition, and in what form they are brought 
 out in institutions which may be specifically spoken 
 of as human and terrestrial. While, looking forward 
 towards periods which are yet far ofi" in the remote 
 future, they also make known the universal pro- 
 gress of creatures and events, until the special 
 
 5 A]l the teachings conveyed by Eevelatfon and notably 
 those of Holy Scripture, are manifestly capable of being ranged 
 under two heads ; those under the first describing the basis and 
 general framework of creation, and the others dwelling on our 
 special circumstances in the midst of it. Nor can the statements 
 of this second portion be understood, we cannot enter into their 
 intention and significance, without a constant reference to the 
 larger prospects which have already, in the first portion, been 
 opened out before our view. 
 
IS ONLY A SENTIMENT OR AN ABSTEACTION. 27 
 
 peculiarities of the human community as well as of 
 eacli man's individual course, shall have disappeared, 
 having been absorbed in the general movements of 
 the Universe, as itadvances towards the end which 
 its Creator and Sovereign has ordained. 
 
 It is true, indeed, that the vision which has been 
 thus opened out in vast magnificence, and which, in 
 the Christian's view, is always joined on to the facts 
 of his earthly being, passes and fades away, on all 
 sides, into mystery and darkness. Yet the objects 
 comprised within its limits are intelligible, so that 
 we can look through a considerable part of the 
 scheme which they constitute, and can so examine its 
 materials, and observe their mutual bearing, as to 
 obtain the conclusion which they were meant to 
 furnish. For these reasons it may well be said, and 
 in the most emphatic meaning of the words, that 
 these disclosures constitute not a religion, but a 
 Revelation. They are God's account and explana- 
 tion, in His own methods, of the Constitution of 
 the Universe, and of om* true place and relations 
 in the midst of it. 
 
 Moreover the entire Revelation has been conveyed 
 by means of accredited hTiman agencies, and in a 
 historical society, which has come down continuously 
 from the creation of man unto this present time. It 
 is sustained by vouchers which have satisfied the 
 
28 ON THE ALLEGATION THAT CHEISTIAN TRUTH 
 
 clearest minds that have ever existed. After carefully 
 examining the manifold testimonies upon which our 
 belief in the Christian Revelation rests, men of the 
 highest qualifications, from whose judgment there is no 
 appeal, have given decisive evidence on behalf of their 
 logical force and sufficiency. On this ground alone 
 attention to our creeds may be demanded from those 
 who, whether contemptuously or courteously, are now 
 putting them aside with a peremptory off-hand as- 
 sertion of their unreality. And this demand is 
 indefinitely strengthened by the presumption which 
 arises in their favour from the universal impression 
 that mankind would receive such a communication 
 from the Eternal as that which is contained in the 
 Articles of our Belief. Except amongst the lowest 
 and most degraded races, if, indeed, any race can be 
 named as an exception, men have always been look- 
 ing for such a Revelation of God, and of the Order 
 which is centred round His throne. Now we know 
 that to every other instinctive expectation of our na- 
 ture there are objects corresponding. Such cravings 
 are never disappointed. Surely, then, it may 
 be said, that the universality of man^s searchings 
 and questionings concerning the unseen world, 
 is equivalent to a strong testimony that there are 
 corresponding objects to be found, beings towards 
 whom devout reverence can be exercised, on 
 
IS ONLY A SENTIMENT OK AN ABSTRACTION. 29 
 
 whom trust and affection can be fixed ; in one 
 word, that there is indeed a real life in which 
 what may be called the religious faculties can be 
 exercised and perfected. When we think of the 
 universality of these feelings and their uniformity 
 besides, how they are witnessed to by the traditions 
 that have at all times prevailed among all races, how 
 the commonest words in every language recognize 
 the reality of the objects which are expressed in them 
 — they must be regarded as furnishing arguments 
 which no one may contemptuously set aside, for be- 
 lieving that there is indeed a strong presumption that 
 Christians are in possession of reasons on which their 
 position has been securely based, and on which it 
 can be triumphantly defended. 
 
 Such are our convictions. And plainly the simple 
 allegation — uttered as if it exempted the speakers 
 from the necessity of bringing forward any evidence 
 or arguments — that the objects of the Christian faith 
 are in fact visionary and unsubstantial, betrays an en- 
 tire misconception of what we hold, as well as of our 
 reasons for holding it. It is a misconception which 
 more careful inquiry would have prevented, and under 
 which many are now speaking and acting inexcusably. 
 For surely it is strange hardihood, if we may not 
 say audacity, which moves men to reply, when we 
 present to them the Gospel, intelligible as it 
 
30 ON THE ALLEGATION THAT CHRISTIAN TRUTH 
 
 is, colierent in all its parts, sanctioned by ample 
 voucliers, and fulfilling tlie universal expectations of 
 mankind — 'Nay, but it consists of nothing but 
 mere dreams ! They awaken indeed thought and 
 feeling, and, strangely unlike in this respect to other 
 dreams, they produce heartfelt impressions, and beget 
 strenuous activity.^ But they have no substance, 
 and they are without foundation. They are in fact 
 merely identical with the " sentiment ^' to which we 
 acknowledge that " reasonable satisfaction should be 
 yielded,'' and they ''constitute a force which is 
 capable of adding in the region of poetry inward 
 completeness, and dignity to man ; but they must 
 not be permitted to obtrude into the region of ob- 
 jective realities/' The fact is so indeed ! It needs 
 
 6 In his Modern Materialism &c., Dr. Martineau thus com- 
 ments on wliat lie elsewhere calls " this indulgent assurance that, 
 though there is no longer any truth in religion, there is some nice 
 feeling in it ; and that, while for all we have to teach we might 
 shut up t(?-morrow, we may harmlessly keep open still as a 
 nursery of emotion :" — " For emotion with a vacuum -VNathin, and 
 floating in vacuo without, charged with no thought, and directed 
 to no object, I avow distrust ; and if there be an ' overshadowing 
 awe ' from the mere sense of a blank consciousness and an envelop- 
 ing darkness, I can see in it no more than the negative condition 
 
 of a religion yet to come To suppose ' an inward hue and 
 
 temperature,' apart from any ' object of thought,' is to feign the 
 impossible. Colour must lie upon form, and heat must spring 
 from a focus, aud declare itself upon a surface. If by referring 
 reliction to the region of emotion, is meant withdrawing it from 
 the region of truth, and letting it pass into an undulation in no 
 medium and with no direction — I must decline the surrender." 
 
IS ONLY A SENTIMENT OR AN ABSTRACTION. 31 
 
 no argument^ and you must take our word for it. 
 Indeedj so secure are we in our conviction, tliat we 
 do not hesitate to confront ttie whole human race with 
 the assertion — " In your belief that God has revealed 
 the order and facts of your existence, you have been 
 misled by mere fancy. He has in reality kept un- 
 broken silence. The Voices which you thought you 
 heard, were pure illusions ! Never and nowhere 
 have they been uttered.''^ * 
 
 All this is, in effect, said by those who are occupying 
 what we have called the outermost circle of unbelief. 
 Now from such an assault, we may call it such an 
 outrage, on the feelings and convictions of man- 
 kind, reasonable men will shrink, and acknowledge 
 that they are under an obligation to bestow more 
 attention on the subject than can ever have been given 
 by the off-hand utterers of such assertions. They 
 will feel that they must, at all events, bring forward 
 some reasonable arguments for withholding their 
 attention. In the judgment of all who are capable 
 of judging, it will be clear that Christian believers 
 must hear from their opponents some better answer 
 than one which, in fact, assumes the whole question 
 in debate, while at the same time it presents us with 
 vague statements about "emotion" and "sentiment," 
 that are not only incredible, but cannot be even 
 understood. 
 
32 
 
 CHAPTER II. 
 
 THE DISCLOSURES OP EEVELATION NOT UNNATURAL. 
 
 The foregoing considerations will compel those who 
 have stood in the outermost circle of unbelief to 
 move forwards by, at all events, one step towards the 
 position we are holding. Except by an arrogance 
 which is intolerable, to say nothing of an illogical 
 begging of the whole question in debate, the bare 
 unsupported assertion that Revelation has not given 
 us possession of substantial facts — is impossible. 
 The utmost our opponents can do is to bring 
 forward considerations that may weaken our con- 
 fidence in the reality and completeness of those 
 things which are in the Christianas view. And the 
 first method in which this is done by those with 
 whom we are here concerned, appears in some such 
 
 form as this. 
 
 They say, then, ' Well, admitting that there are 
 around our world, real beings and objects, that the 
 mode of their existence can be made intelligible, 
 and that some of them are known, yet you are 
 certainly not entitled to affirm that any systematic 
 
THE DISCLOSURES OF REVELATION NOT UNNATURAL. 33 
 
 revelation, such as you speak of, has been given 
 respecting them. You said that they could take 
 their place in the general inductions of man^s know- 
 ledge, and could be there combined, in the form of 
 an explanation or supplement, with things otherwise 
 known by common observation and research. Yet, 
 so far as we can see, they do not bear, and certainly 
 . they have not been used in, such a character. We 
 find them framed into systems of thought which 
 stand apart from the sphere of things visibly around 
 us : as things Revealed they are expressly sepa- 
 rated from things Natural. In effect, they appear 
 strange and isolated in our field of contemplation. 
 Now surely this is tantamount to an acknowledge- 
 ment that you are unable to affirm that the circum- 
 stances of those extra mundane regions are like our 
 own, that their laws are similar to those by which 
 earthly things are governed, or that they are fully and 
 completely known. Our impression is that, supposing 
 them to be substantial — yet the beings and objects 
 contained in your systems of theology are shaped, 
 and exist, under conditions very different from 
 those amidst which we live and move, and have 
 our existence upon earth. And, therefore, even 
 admitting that we had full information concerning 
 them^ the effect it would produce upon us, could 
 be only of an emotional and abstract character. It 
 
 D 
 
34 THE DISCLOSUEES 
 
 could not take its place among tlie working forces of 
 existence, but would only serve for contemplation: we 
 should have nothing more than an intellectual, or sen- 
 timental, gratification in receiving it. And, indeed, 
 this is openly acknowledged by yourselves, when 
 you speak of those extra-mundane regions, and of 
 the beings in them, as " spiritual,'' ^ for if, by this 
 designation, you do not mean purely ideal forms 
 of being, mere gauzy phantoms which are floating 
 through worlds of mist, you evidently do not mean 
 thino's that are substantial and intelHgible hke the 
 things that are existing here ! ' 
 
 In some such form as this the objection which 
 we are now considering, is brought forward ; and 
 we can distinctly trace its origin to that same 
 general misconception of which we have before 
 spoken, and for which Christian men are so 
 grievously responsible. Here, therefore, we must 
 bring this error under closer examination, with a view 
 to the removal of its consequences. 
 
 1 Few words are used by religious writers with greater and 
 more misleading vagueness than the word "spiritual." In place 
 of its genuine meaning, as denoting realities, the informing quick- 
 enino- essences of outward shapes — which are in fact the only- 
 true realities— the word has come to represent the subjective con- 
 captions or mere imaginations of the mind. Indeed in some in- 
 stances it means even less than such notions and imaginations, 
 and is only used to indicate what we have called mere phantom 
 forms floating through worlds of mist. 
 
OF REVELATION NOT CJNNATUEAL. 35 
 
 If, then, we look more carefully to that account 
 of the heavenly disclosures which in general terms 
 was spoken of in the last chapter, we shall see that, 
 while they open out a substantial sphere of being, 
 this is not strange and alien as the idolatrous 
 tendencies of men would represent it. Its contents 
 blend themselves with the known circumstances 
 o£ our existence, and form with them a system ac- 
 cordant with our own. In fact our informants re- 
 present those unseen things, not so much in their own 
 essential nature as in relation to ^Hhe things seen and 
 temporal '' by which we are surrounded. They are 
 brought forward as homogeneous with earthly ob- 
 jects ; and our connexion with them is represented 
 to be as real and living as are any of the other con- 
 nexions into which we have been brought. And this 
 being so, it follows that they must beget in us living 
 movements : thought, interest, and emotion being 
 awakened by these revealed facts as truly as by 
 any of the circumstances of our earthly life. More- 
 over it is clear that a perception of them is also 
 necessary to man^s welfare, his progress and de- 
 velopment. 
 
 This is certainly the impression produced by 
 Divine Revelation, when it is examined by one 
 who is free from the illusions produced by our 
 modern use of the term ^^ natural^' in distinction 
 
 D 2 
 
36 THE DISCLOSUEES 
 
 from " revealed/' ' In bis view the unseen portions 
 of the universe contain objects as '^naturaP' as 
 those by which we are here surrounded. More and 
 more plainly does he see that the universe is one 
 place and one system in which our earth has been 
 incorporated among the ''many mansions "which con- 
 stitute our "Father's House;'' and that, when Eevela- 
 ' tion speaks of the human race as being united with 
 other races in creation, it means with others that 
 are kindred with men in their individual natures, 
 and combined in similar forms of association. Their 
 aims and works are represented as the same 
 with those in which mankind are interested, 
 and as being accomplished through the working 
 of principles identical with those by which our 
 earthly life is governed. Indeed so explicit is 
 Revelation as to the fact that the scenes and 
 objects, and the laws, which constitute and control 
 other portions of the Economy in which the human 
 system is included, are not different and apart from 
 those with which we are familiar, but are in the 
 strictest correlation and conformity therewith— that 
 
 2 Every term employed in the Institution and Documents by 
 which Revelation is conveyed, implies the Unity of which we are 
 here speaking. Indeed, admitting the existence of other beings 
 in the Universe the very statement of it surely implies that 
 their moral and intellectual natures are similar to that with 
 which we are endowed, and that they have instincts and per- 
 ceptions hke those of which we are conscious. 
 
OE REVELATION NOT UNNATURAL. 37 
 
 one wlio had carefully dwelt on tlieir significance 
 in this regard^ miglit have anticipated those dis- 
 coveries whicli show that the same material forces 
 and laws that are around us here^ prevail in the 
 most distant spaces of creation ; as well as that 
 more recent information from which we learn that 
 there is an absolute identity between the mate- 
 rials of other worlds and the forms in which they 
 are therein existing^ and the substances and forms 
 which are existing upon earth.' Now, at all events,., 
 the demonstrated oneness of the material creation, so 
 far as science has explored it, perfectly and harmo- 
 niously falls in with the impression which Revelation 
 gives as to the oneness of that individual and social 
 life of which it is the platform and arena. It tells 
 us that life is everywhere the same, though in many 
 scenes it is developed in infinitely higher modes and 
 
 2 It is well known that Science long ago discovered that the laws 
 and forces in the most distant regions accessible to our observa- 
 tion are the same as those existing in the region with which we are 
 familiar. And it has lately been shown that the materials of those 
 worlds are identical with those of earth, and that they are similarly 
 organized. From the recent discoveries of the spectrum analysis, 
 by means of which we can estimate " the chemical composition of 
 matter in the sun and fixed stars, with as much ease and cer- 
 tainty as we could do if we could handle it, and prove its reac- 
 tions in the test tube " — we have learnt that many of our common 
 metals, such as iron, copper, nickel, are existing in the sun ; and 
 on the same authority we have reason to believe that there is 
 a similar identity between the materials of the fixed stars and 
 those of the substances around us here. 
 
38 THE DISCLOSUKES 
 
 forms than any witb wliich we are familiar upon 
 earth. Amongst those scenes and societies^ our 
 sphere is harmoniously linked with all other spheres 
 in the Universe of Being. The historical facts, and 
 present realities and events, of man^s existence, are 
 in keeping with those which prevail elsewhere. In 
 one word, the life which we are now living in the 
 flesh, is an outcome and embodiment of principles 
 which are developed universally through all regions of 
 immortal being, whatever the realities which may 
 be therein existing, and the acts and occurrences 
 which therein are going forward. 
 
 This conclusion, which may be gathered from the 
 general tenor of Revelation, is distinctly implied in 
 the statement that all intelligent beings were made 
 in the Image of The Son and that they everywhere 
 reflect His likeness.^ As we look through those 
 abodes of life by which we are surrounded, and 
 think of their inhabitants, we are reminded that 
 He is also their Chief and Head. And in this 
 common relationship we find the ground-work and 
 reason of that community of nature about which we 
 
 , * In the " Image of God," that is of the Eerealed Person of 
 the Eternal Son, all immortal beings were created, so that the 
 Most High is reflected in them all. And so St. Paul affirms, 
 and not obscurely either in the light of these intimations, that 
 Christ as the "Image of the Invisible God" was "the first 
 begotten, irpwroroKos (not, it has been well observed, TrpwTo/cTtaros), 
 of every creature." 
 
OF EEVELATION NOT UNNATURAL. 39 
 
 are otherwise informed. He is Tlie Centre and Bond 
 of a Fellowsliip wliich is universal. In and througli 
 Him we stand in real and close kindred with communi- 
 ties that are different from_, and many of them higher 
 than, our own : their members being distinguished 
 by our characteristics of mind and of moral nature, 
 nay, even by the shape and features of our persons. 
 We are assured that they are pursuing their destinies 
 under conditions similar to those which have been 
 imposed on ourselves. Accordingly when they have 
 come amongst us, they have come just as members of 
 neighbouring communities, living in similar but far 
 loftier and higher circumstances of life, might have 
 been expected to come; and they have always bestowed 
 their help as the elder and nobler members of one 
 race would naturally bestow it, upon those who are 
 younger and in an inferior position. In one word, 
 they have shown a brotherly interest in man's affairs; 
 and they have shown it in a manner which plainly be- 
 tokens that in all essential respects the circumstances 
 of their homes, that is, of the whole region external 
 to our earth, are like those amidst which we are 
 living, and that the course of their history, that is, 
 of all immortals elsewhere, has included events 
 similar to those by which man's course has been 
 distinguished.' 
 
 5 Nous devons voir tons les etres qui comjjosent I'univers, 
 
40 THE DISCLOSURES 
 
 Hence it appears that tlie difficulty we have just 
 been considering, derives all the force with which it 
 is pleaded, from an utter misconception of the cha- 
 racter of the statements which Eevelation has con- 
 veyed. When these statements are fairly looked 
 at and interpreted, we find that they are so perfectly 
 accordant with those now generally accepted views of 
 the material universe which show that the laws of 
 continuity and correlation have been universally 
 observed, that, as was just said, they actually anti- 
 cipate them. Revelation nowhere introduces us into 
 regions which, by their unlikeness to our own, bring 
 
 relies entfe eux par la loi d'linite et de solidarite tant materielle 
 que spirituelle, qui est une des premieres lois de la nature. Nous 
 dev^ons sav^oir que rien ne nous est etranger dans le monde, 
 • et que nous ne sommes etrangers a aucune creature, car une 
 parente universelle nous reunit tous. Ce n'est plus seulement 
 I'attraction physique des mondes qui constitue leur unite ; ce ne 
 sont plus seulement ces rayons de lumiere, de chaleur, de 
 magnetisme, qui reserrent tous les globes de I'espaee en un seul 
 reseau ; ce ne sont plus seulement les principes universels de la 
 verite qui etablissent des liens indissolubles entre les humanites 
 stellaires ; c'est la loi Divine de la famille. Nous sommes tous 
 freres : la vraie pati'ie des bommes c'est I'universe infini, auquel 
 toutes les langues, par un accord merveilleux, ont donne le nom 
 de Ciel — ciel physique, et ciel spirituel." La Pluralite des Mondes 
 Habitees, par M, Flammarion. Tliis book — which, its author tells 
 us, was written " parce que notre carriere nous ayant attache a 
 Vetude pratique de I'astronomie, tant a I'Observatoire qu'au Bureau 
 des Longitudes, nous avons pu donner une base solide a la doctrine 
 de la Pluralite des Mondes " — is remarkably distinguished among 
 works of the kind by its perfect command of all the science and 
 literature appertaining to the subject. 
 
OF REVELATION NOT UNNATURAL. 41 
 
 upon those who survey them, any real " intellectual 
 confusion/' In other words there is more than an 
 " analogy to the constitution and course of nature '* 
 in things revealed. We may say that in all essential 
 respects, they are identical with that course and con- 
 stitution. Nor is it difficult to show, so as to satisfy 
 fair-judging men in what manner it has come to pass 
 that language which will bear another interpretation, 
 has been introduced into theological systems, and has 
 too often become the current language of believers. 
 
 For while it is true that we are living in this 
 unity and correlation with other regions, it has 
 happened in our case, and we have reason to think 
 in other cases also — that certain special conditions of 
 existence have been added on to those which, origi- 
 nally and normally, belong to all the communities 
 of intelligent beings now dwelling in the universe. 
 Looking away from The Centre of life, the first mem- 
 bers of the human race departed from the Fellowship 
 in which they had been placed, and wherein they 
 were happily abiding. Loss and immeasurable cala- 
 mity immediately followed. Nor could anything have 
 hindered the permanence of this calamity and loss, had 
 not He Who is The Chief of all orders of existence in- 
 terposed for man's recovery in an act of self-devotion 
 which brought out in the intensest expression which 
 the universe has ever witnessed, that same law of 
 
42 THE DISCLOSURES 
 
 Vicarious Sacrifice,, wliicli binds its communities 
 together. Througli that Atoning Act He provided for 
 the individual recovery of the apostates^ bringing 
 each man into a nearer relation with Himself than had 
 before existed, and nearer than we see Him bearing 
 towards the members of any of those Societies 
 which are pursuing their course untroubled by any 
 similar disasters. And in the same way He also 
 provided for the renewal and establishment of the 
 social bonds by which men had been connected. 
 In addition to the families and communities of earth 
 He set up another special institution which we call 
 the Church, and which was provided for the purpose 
 of completing the remedy He had supplied, that 
 so men might again hold the place which had been 
 assigned to them, and might efiectively use its in- 
 struments in promoting what, in our apprehension, 
 is the final end to which God has made all things 
 subordinate, viz. the constant welfare and gradual 
 development, throuo;h ever-ascending degrees of 
 blessedness, of those spiritual natures which are 
 kindred with His own. 
 
 It is in these provisions, joined on to those which 
 are everywhere common to intelligent existence, that 
 we find those circumstances of man^s position which 
 may be called distinctive and peculiar. And yet so 
 far from rendering our position anomalous, as the 
 
OF EEVELATION NOT UNNATUEAL. 43 
 
 difficulty in question implies it is, they only bring 
 out tlie universal principles of tlie Divine Govern- 
 ment in an intenser fulness of expression. No 
 thoughtful and well-informed observer, looking 
 on our world in the place which it occupies 
 amongst other existing communities, can perceive 
 any reason for thinking that the symmetry of the 
 Universal Order has here been marred, or its 
 fixedness disturbed. If the peculiarities of man's 
 position bring out into fuller prominence the original 
 terms of immortal being, they do not present the 
 human community as an anomaly amongst other 
 orders. Still our earthly sphere is seen harmoniously 
 revolving, as of old, along with its kindred tribes, 
 around the great centre of existence, though it is 
 distinguished amidst them by peculiarities which 
 naturally attract the regards of eager and enthu- 
 siastic spirits, who bring those special aspects 
 of our existence into a prominence which hides the 
 ground whereon they rest. That which is common 
 and universal is unobserved, because of their eager 
 and almost exclusive attention to that which is 
 special and distinctive ; and then, through the same 
 intellectual peculiarities which have caused this error, 
 they speak more loudly and put themselves forward 
 more obtrusively, than those by whom larger and 
 more comprehensive views are entertained. 
 
44 THE DISCLOSURES 
 
 Now it is in this way that the misconceptions of 
 those who say, ' They are alien scenes and subjects 
 which we find in your professed revelation ' — it is, 
 we repeat, in this way that their misconceptions 
 have arisen, so far as the subjects of Eevelation 
 are matters of thought, of reasoning and medita- 
 tion — and in perceiving what is the origin of their 
 error, and how the facts really stand, we also see 
 how the revealed disclosures must bear on human 
 life and character, and how the contrary opinion 
 that they are mere matters of sentiment and of ab- 
 straction, has originated. 
 
 For it is plain that the very statement of our 
 correlation in one system, and our kinship and 
 connexion with other members of it, imply the exer- 
 tion of influences by which every spirit must be 
 inspired and moved. In such a relation with sur- 
 rounding beings and agencies, man^s reason, his will 
 and his affections, must be stirred. His whole nature 
 must actively respond to the appeals which from 
 that source have been addressed to it. If, indeed, it 
 be true that he is not dwelling within a sphere and 
 amongst associates that are strange and inconceivable; 
 but amidst intelligible scenes, and kindred beings, — 
 then he must be wrought on by them, and he must 
 also work amidst and on them in return. If we adopt 
 that generalization which divides the contents of 
 
OF EEVELATION NOT UNNATUEAL. 45 
 
 the univei'se into Powers and Things — Powers which 
 range downwards from the Supreme Being to the 
 lowest created in His Image^ and Things shaped 
 and conditioned into a fitting platforni on which 
 existence must go forward — then, as one of the 
 Powers, Man must live actively through forms of 
 movement that are conditioned by the nature of 
 Things, and under the influence of reasons, persua- 
 sions, excitements arising from the interpretation of 
 them by other Powers.^ Thus must he live, and strive 
 and toil, and thus must he also think and feel, by a 
 necessity which is irresistible. And, in a due con- 
 templation of this necessity, the common notion that 
 our consciousness as Christians is mainly conversant 
 with phantom shapes and scenes, and is made up of 
 
 6 " Of the two great classes which together constitute the 
 universe, one comprehends all beings that are able to originate 
 new trains of effects — these are the Powers ; and the other is 
 made up of such as can only propagate effects under certain fixed 
 laws — these are Things. At the head of one class we conceive is 
 God, as Lord of Hosts, Who, in virtue of His all-originating power 
 as Creator, is called the First Cause, having round Him innumer- 
 able orders of intelligence which, though caused to exist by Him, 
 are as truly Firgt Causes in their action as He — starting all their 
 trains of consequences in the same manner. In the other class 
 we see the astronomical bodies, the immaterial forces, the fluids 
 and solids of the World, the elements and atoms of chemistry, 
 the dynamics of life and instinct — in all of which what are called 
 causes are only propagation of effects under and by fixed laws. 
 Hence they are second causes only ; that is, causes whose causa- 
 tion are determined by others back of them ; never in any sense 
 Originative or First causes."— Dr. Bushnell, Nature and the 
 Supernatural. 
 
46 THE DISCLOSUEES 
 
 feelings and abstractions — simply disappears^ and is 
 extinguished. 
 
 Does not tlie energetic life of every one of Clirist^s 
 true followers show tliat substantial influences are 
 working on him, and that he is under the influence of 
 vitalizing objects ; and was it not for the production 
 of this end that they were made known ? So also 
 it is necessary for his due progress and develop- 
 ment, that he should see where he is living, what 
 powers converge upon him in this place of his 
 activity, and to what issue his movements are 
 directed. Much of his earthly life is altogether un- 
 intelligible unless it is connected with the beings 
 and circumstances that are existing in those widely- 
 extending regions which surround our world and 
 its afiairs. Only in a full view of those scenes 
 can many of his perplexities be interpreted, can he 
 be sobered in his levity, and lifted from his baseness. 
 Thither also must he turn for the archetypal pattern 
 of his movements and demeanour, and thence ascer- 
 tain the laws by which his spirit should be wrought 
 upon and purified. For this end he must look 
 behind the intercepting veil which hides the Super- 
 natural Economy, and see what is concealed by it — 
 the Benignant Form which is ever near mankind, the 
 glorious companies of which His nearness is the token 
 and assurance, and the high ends towards which all 
 
OF EEVELATION NOT UNNATURAL. 47 
 
 human movements linked with theirs_, are constantly 
 advancing. 
 
 It is ti'ue indeed that his first contemplation of our 
 estate, especially in view of that work by means of 
 which we are restored to our inheritance of blessed- 
 ness, must awaken wonder and gratitude and adora- 
 tion ; but if these feelings are the first, they are not 
 the main, effects which are wrought by it. Its con- 
 sideration bears mainly on the understanding and 
 the conscience, on the afi'ections and the will. Our 
 moral, as distinct from our emotional nature, is 
 called forth into exercise by what has been thus 
 done on our behalf, just as truly as would be 
 the case in that ordinary experience to which we 
 necessarily refer in our description of it. One who 
 recognizes himself as the member of an illustrious 
 community, and who knows that after guiltily 
 departing from it, he has been restored into this com- 
 munity by the self-devotion of another, who knows 
 that his Benefactor is continually near him, and that 
 he is surrounded by influences which the same 
 friendly hand has instituted for his welfare — is in cir- 
 cumstances which will bring his nature out in its most 
 practical developments. Of all men, his conscious- 
 ness cannot be made up of mere abstractions and 
 sentiments, although subordinately, indeed, these 
 may form part of it. His first, predominating. 
 
48 THE DISCLOSURES OP EEVELATION NOT UNNATURAL. 
 
 feeling must be that everything around him shall 
 be subordinated to one main end^ and thisj an end 
 which claims activity and diligence^ courageous effort, 
 self-repression and self-sacrifice, everything in fact by 
 which the most energetic workers and the most 
 valiant combatants are marked. 
 
 Thus, in view of the special, as well as of the general 
 obligations which rest on him, he will be distinguished 
 by strenuous activity, and his work will be worthily 
 conducted. It is plain that his disregard of them 
 will be followed by personal narrowness and weak- 
 ness, and by grievous social disorders and corrup- 
 tions. Is there not then an evident probability 
 that a Revelation of these obligations will be given, 
 and is it not the only reasonable course to look 
 with interest on the form in which such a Reve- 
 lation is professedly put forward, and consider 
 thoughtfully the testimonies by which it is com- 
 mended and sustained ? 
 
49 
 
 CHAPTER III. 
 
 OF THE NATURE OF DIVINE REVELATION, AND ON 
 CERTAIN OBJECTIONS TO THE ORGANS BY WHICH IT 
 HAS BEEN CONVEYED. 
 
 Indeed such consideratiorL may be claimed from every 
 reasonable man. He cannot withbold it without 
 serious blame, when others, of equal standing with 
 himself, affirm that they are in possession of sub- 
 stantial facts bearing on human welfare, and when 
 such men present those facts in a form which 
 is coherent and intelligible, and which is sustained 
 by vouchers consistent with the claims that are 
 made on their behalf. 
 
 This is in effect what Christian men are doing. 
 They say that they have received a sure and certain 
 knowledge of important realities which are kindred 
 with the circumstances wherewith we are daily 
 conversant, and which along wdth them make up the 
 whole scheme or economy of being whereinto the 
 human sphere has been incorporated. The realities 
 of which they thus speak, exist in those regions 
 outside our world, concerning whose existence, 
 
 E 
 
50 THE NATURE OF DIVINE EEVELATION^ 
 
 and tlieir similarity to our own world, science has 
 
 uttered an universally accepted testimony. They 
 
 affirm, moreover, tliat a distinct consciousness of his 
 
 connexion with things existing in those regions is 
 
 necessary if mane's life is to be worthily conducted ; 
 
 and that, considering how information on all other 
 
 subjects in which we are concerned has been given, 
 
 there is the highest probability that he should 
 
 not be left ignorant respecting these subjects. — 
 
 Now, remembering the character of those who 
 
 are thus claiming our attention, as well as the fact 
 
 that there is nothing in the statements which 
 
 they bring forward that can justify a contemptuous 
 
 neglect — is it reasonable to refuse the hearing which 
 
 they ask for ? Surely right-minded men will feel 
 
 bound to examine the form and vouchers of the 
 
 Christian Eevelation, and to look upon those facts 
 
 conveyed by it, which are said to lie outside our 
 
 sphere, and to be inaccessible in ordinary methods 
 
 of observation and research. 
 
 With this purpose, then, they turn to the ac- 
 credited expositors and authentic documents of 
 our Belief, and question them concerning the 
 agencies through which their information has been 
 given. ^When,^ they will ask, 'when, and by 
 what means, did this knowledge come into your 
 possession ? ^ And^ whenever they have fairly pro- 
 
AND CERTAIN OBJECTIONS TO ITS ORGANS. 51 
 
 posed the question, this is the reply which has been 
 received by'them. 
 
 *■ These disclosures/ it is said^ ^ as is indeed im- 
 plied in the very idea of a revelation which conveys 
 knowledge essential to man^s welfare,, and which com- 
 pensates for his otherwise ruinous disadvantages, — 
 were given at the very beginning of the world's 
 history, and traces of them can be discerned with 
 perfect clearness among the earliest generations 
 of mankind. We find them in the Church's in- 
 stitution and ordinances, and in the written docu- 
 ments which are conserved by it.^ Its consecrated 
 times and places, and its sacrificial rites, betoken 
 the terms of creaturely existence, and the method 
 by which man has been restored into the Divine 
 Kingdom, and is now maintaining his position there. 
 Every place which has " holiness to the Lord '' in- 
 scribed on it, and all the dedicated portions of our 
 earthly time, are used as means of proclaiming that 
 
 1 " The Churcli," says Eicliard Hooker, " is but one, continued 
 from the first beginning of the world to the last end." In this 
 statement he represents the catholic teaching which led Augus- 
 tine to speak of Christianity as having been established and taught 
 among the first generations of mankind. Our Holy Fellowship 
 has, in truth, come down from the very hour when man was 
 restored into the Divine Kingdom. In Seth, and Abel, and Adam, 
 we recognize the earliest fathers of the Heavenly Family, the 
 first depositories of the trust and the testimony which was com- 
 mitted to its charge. 
 
 E 2 
 
52 THE NATUEE OF DIVINE EEVELATION, 
 
 fundamental law of obedience and self-devotion 
 wliich is instinctively recognized by all who have 
 " kept tlieir first estate." Then, along with them, 
 the sacrificial ordinances of the Church declare 
 that the willing oblation of himself, aud of his 
 most valued treasures, which is an essential con- 
 dition of loyalty in all worlds — must be rendered 
 by man in cordial union with Him Who has ever 
 observed the law of sacrifice in all His dealings 
 with His creatures, but especially in that great ex- 
 piatory Act through which we have been restored 
 into His Kingdom. They affirm that we must 
 habitually live in genuine sympathy with the devotion 
 which He has manifested for our welfare. These 
 fundamental truths and obligations have been con- 
 veyed by the Churches institutions, and thus have 
 they ever been interpreted by " holy prophets which 
 have been since the world began. ■'^ Men of " clean 
 hands, and pure hearts," free from the frivolities 
 and corruptions of their age, men such as Enoch and 
 Noah were — having been gifted with special insight 
 into the meaning of the sacred ordinances, have 
 conveyed that meaning to their contemporaries. And 
 then, "in sundry times and in divers manners," as the 
 history of mankind advanced, each of these Organs — 
 the institutions, and the men who have interpreted 
 them — has become more and more efi'ective; the 
 
AND CERTAIN OBJECTIONS TO ITS ORGANS. 53 
 
 Church, developed in relation to men^s increasing per- 
 sonal and social needs, has been enlarged and 
 strengthened. Conveying fuller information respect- 
 ing man^s supernatural relationships, it has met, 
 with a completer adaptation, the increasingly com- 
 plicated emergencies of society, and has been found 
 in more perfect relation with our ordinary know- 
 ledge and resources. It has been constantly watched 
 over and preserved by prophetic oversight, until, 
 at length, in a perfect fulfilment of this function of 
 the ^''goodly fellowship,^^ it was cleansed, interpreted 
 and developed by Christ, and then sent forth afresh, 
 by the ministry of His Apostles, for still greater 
 works of usefulness amongst mankind. 
 
 And along with it, as the witness of its authority 
 and the expounder of its purposes, the words of 
 its prophetic interpreters, along with the Divine 
 commentary which they had received on the history 
 of nations and individuals — were likewise dissemi- 
 nated. With their writings were mingled songs 
 for man^s adoring praise, wailing litanies for 
 his grief and penitence, precepts for his guidance 
 in every relation. Like the Church itself, they 
 were authenticated and illumined by The Great 
 Prophet of our race. He expounded the meaning of 
 the older Scriptures, and then commissioned other 
 '^ holy men of God '' to carry forward the work which 
 
54 THE NATURE OF DIVINE REVELATION^ 
 
 had been done by tlie seers and prophets of the 
 ancient dispensation. Reading the earlier Yolume 
 in the light which The Eternal Word had cast on its 
 unfoldingSj and seeing its communications reflected 
 and embodied in His Person — their minds were 
 enlightened^ as no other men's minds have ever been, 
 or, indeed, could ever be, enlightened, respecting the 
 Divine Counsels. In their pages, accordingly, re- 
 garded as the continuation and development of 
 the older Scriptures, the authoritative laws of the 
 Heavenly Kingdom have been perfectly and finally 
 declared. They have also vividly and in clear delinea- 
 tion pictured forth the various agencies of evil which 
 have gathered round this Kingdom. They have 
 shown the assailants who are in it and about it, 
 and the irresistible control that has been laid on 
 them ; and they have represented it as coming forth 
 in the future, clear and victorious, after all these 
 assailants have passed away and been destroyed. 
 
 By these methods has the Eevelation of those truths 
 which are necessary to complete the previous revela- 
 tions of nature and of providence, been conveyed. — 
 But now our opponents, looking to it reluctantly^ 
 and under the influence of misconceptions which 
 have been mainly produced by an inadequate 
 account from its recipients, will at once reply. ' This 
 
AND CEETAIN OBJECTIONS TO ITS ORGANS. 55 
 
 report is altogether different from tliat whicli we meet 
 with, not only in popular language on the subject, 
 but in books of high authority.^ However, ad- 
 mitting its accuracy, we utterly deny the likelihood 
 that such a testimony would have been committed 
 simply to human guardianship. And besides, if it 
 had been needed at all, it would have been given at 
 once in its completeness, and not have awaited the 
 slow progress of man's history for its development.'' 
 Now as to the first of these objections, we reply : 
 ^ It may be true that another account of the Gospel 
 Revelation has been given in our popular expositions, 
 but then it is surely not from such sources, which 
 for the most part are furnished by eager spirits, 
 whose peculiarities of mind and temperament evi- 
 dently unfit them to appear as our representatives — 
 it is not from them that trustworthy reports can be 
 expected. Should we not rather look to authoritative 
 teachers, to the Fathers and Doctors of the Church, 
 and to its authentic Documents, for information on 
 
 2 Even in a book of such high character, and of such claims to 
 attention, as Rogers' " Super Jmman Origin of the Biblej" we find 
 the mistake which makes Scripture and Revelation terms per- 
 fectly identical, continually repeated. The result is most confusing. 
 It cannot be too carefully observed that, as has been well said, 
 " we should look at Revelation not as a system of doctrines con - 
 tained in an inspired volume, but rather as a series of complex 
 historical facts, which may be contemplated under a vast multi- 
 plicity of aspects." 
 
56 THE NATURE OP DIVINE EEYELATION, 
 
 this subject ? But they all represent Kevelation 
 as implying many Org-ans through which God has re- 
 vealed His mind and will, along with the constitutioii 
 and laws of the Eternal World. They speak of it as 
 a ^' course of providential working/^ as " a series 
 of historical facts/^ which have a vast multiplicity 
 of aspects, and they are especially careful to show 
 that, as an instrument of God^s communication to 
 mankind, the Written Word must take its place 
 along with the visible institutions of the Churchy 
 with its pervading inner consciousness, and with the 
 insight which has been vouchsafed to the spiritually- 
 minded amongst its members. Moreover, this is 
 always implied in the language of the Bible. The 
 Holy Volume addresses man as living in a Fellow- 
 ship_, and it implies his possession of knowledge 
 independent of itself. We must therefore put any 
 other view among the misconceptions of which we 
 have spoken ; and affirm that, whatever maybe uttered 
 by popular teaching on this subject. Divine Revelation 
 has been communicated through several vehicles, by 
 which combined, and not by one solely, its informa- 
 tion has been conveyed."* 
 
 But then our opponents will continue, ' Surely it 
 is not likely, considering the weakness, the inca- 
 pacity, the sensuousness of men, with their inveterate 
 
AND CERTAIN OBJECTIONS TO ITS ORGANS. 57 
 
 propensity to substitute the means for tlie end^ con- 
 sidering, in fact_, all tlie evils which, it was intended 
 to remedy — it is not likely that Divine Revelation 
 would have been entrusted to such guardianship. 
 It was certain that the Churches rites and services 
 would be corrupted, as you acknowledge they have 
 actually been. And how certain also, that the insight 
 and the inspiration which you attribute to its inter- 
 preters, would be mixed up with the impulses of their 
 own temper, and the visions of their own imagina- 
 tions. This would be the case when the Revelation 
 was originally communicated ; and other dangers 
 would besides arise when it was committed to writing, 
 as, indeed, you are constantly acknowledging when 
 you speak of the corruptions of the Scripture 
 text, and of its inaccurate translations. If, indeed, 
 a Revelation were needed for mankind, it would 
 surely have been committed to an infallible de- 
 pository; and beings, far higher than the purest, 
 wisest, noblest men that ever lived, would have been 
 employed for its diffusion.'' 
 
 These objections, it should be observed, are pre- 
 liminary to an examination of the contents of the 
 Revelation. And our first remark concerning 
 them is this, that whatever force they may possess, 
 it is weakened by the fact that they stand 
 opposed to the instinctive impressions of mankind ; 
 
58 THE NATURE OP DIVINE REVELATION, 
 
 for, in all lands and ages, men have believed 
 in sucli communications.^ They have recognized 
 the fitness of their fellow-men to act as messengers 
 from God. All their deeper and better instincts 
 have borne testimony to this fact. We see them, 
 in one way or other, '' either asking for such a reve- 
 lation so conveyed, or fancying they had got it, or 
 mourning its departure, or providing substitutes for 
 it. In almost every region, men have learned to 
 look back to such messages as having already 
 come, or they are expecting them, and preparing to 
 welcome their bestowment." Now this, to say the 
 least, seriously weakens the objection first brought 
 forward, and reduces its apparent reasonableness. 
 Admit that such a method of conveyance has its dis- 
 advantages, still the universal impression that it has 
 been employed, shows that these disadvantages are 
 not such as to overcome the expectation that God 
 has spoken, and the belief that He has chosen human 
 beings as His messengers and their words as the 
 instruments of His communications. 
 
 3 In those obscure reminiscences which are extant in the 
 mythologies of heathendom, we find an invariable testimony to a 
 " wide-spread faith " through the eastern world " in these living 
 relations between heaven and earth. . . . "We have here, in these 
 tokens of a free intercourse, of a beaten and well-trodden way 
 between earth and heaven, what we may venture to call the 
 heathen counterpart to the heavenly ladder, seen by Jacob in his 
 dream, on which angels were ascending and descending, with the 
 Lord Himself at the summit." — Abp. Trench, Hulsean Lectures. 
 
AND CEETAIN OBJECTIONS TO ITS ORGANS. 59 
 
 However, putting this consideration aside, we fur- 
 ther observe that the objection proceeds on an utter 
 misconception of what is meant when we speak of 
 these heavenly communications. All the information 
 which they were given to furnish, and every require- 
 ment conveyed by them, were meant to be blended 
 with what we obtain from ordinary sources. With 
 those others they were intended to form one perfect 
 whole. ^ What are called the supernatural, are inti- 
 mately bound up with the ordinary secular, facts of 
 man^s existence, casting a heavenly aspect over it, and 
 enabling him to live an exalted, nay, even a celestial 
 life, while occupied with common duties and relation- 
 
 * This view of the unity of our natural and supernatural know- 
 ledge is strongly commended by man's instinctive impressions 
 respecting the unity of the Divine nature. Our knowledge of this 
 attribute is derived, let us say, frora that organic oneness which 
 may be observed throughout the entire constitution into the midst 
 of which the Christian scheme has been introduced. Every part 
 thereof has an intimate living relation with every other part, in 
 evident fulfilment of a single purpose ruling the mind in which 
 the whole originated. Perfectly blended with one another, its 
 materials embody, as they fulfil, the great design which must be 
 regarded as their final cause. And while this manifestation of 
 the Divine Unity obviously suggests, it moreover maintains and 
 perfects that view of Christianity which regards it as having 
 been so introduced into the midst of that which, by an ordinary 
 distinction, is called the " natural " scheme of afiairs — as with this 
 to constitute one result. It thus stands rather as an integral 
 portion of the whole sphere and economy of life, than as an eco- 
 nomy and sphere distinct from, although harmonious with, that 
 which was previously known. 
 
60 THE NATCJEE OF DIVINE EEVELATION, 
 
 ships. With tlie others, accordingly, tliey must be 
 controlled by the laws of our probation in this world. 
 But this would not be the case if the Church bore 
 upon its surface the marks of that infallible cha- 
 racter which — in answer, as it seems, to this very 
 objection of unbelief — has been largely claimed for it. 
 If, indeed, it were thus clothed and surrounded by the 
 appendages of Divine Sovereignty, and, as " the con- 
 crete representative of things invisible,^^ did possess 
 that infallibility which " smites hard at, and throws 
 helplessly back," every effort of the human intellect — 
 it could only do so by contradicting its ideal and 
 intention, and it would stand as an anomaly 
 upon the earth. And so, again, if beings higher 
 than men had been employed to receive those Divine 
 communications, and convey them, they would have 
 done this unsuccessfully. Having no sense of the 
 wants they were supplying, and being consequently 
 incapable of that sympathy which is needful in the 
 human organs of revelation, if their purpose is to be ac- 
 complished — the agency of those higher beings would 
 not have been effective. While, lastly, if their com- 
 munications had been recorded without any possibility 
 of error, our probation would have been further inter- 
 fered with. The same objections which stand against 
 the notion of the Church bearing on its surface 
 overwhelming proofs of its divinity, may be raised 
 
AND CERTAIN OBJECTIONS TO ITS ORGANS. 61 
 
 against the idea of exempting the Bible from all the 
 obscm'ities and disadvantages which belong to other 
 literary remains of antiquity. Indeed, the miracle, 
 for it would have been such, must, " to have sub- 
 served any practicable purpose, have reached as well 
 to the readers of Scripture as to the writers and 
 transcribers. All minds must have enjoyed the 
 very same measure of native power ; must have pos- 
 sessed the same preparatory knowledge, the same 
 simplicity of purpose, the same temper, industry, 
 and power of retention. First the book a perfect 
 miracle, and then every reader a prophet ! The 
 simpler method, surely, would have been for a voice 
 to have sounded incessantly from the sky, repeating 
 every hour the messages of Truth. ^^ 
 
 Or, to put the same reasoning in other words — 
 If we acknowledge that the Centre of this world^s 
 Order, and the Giver of our natural life, is He who 
 has given the Christian Revelation, we cannot 
 think that, when He unfolded to man the disclo- 
 sures of His Gospel, He abandoned that principle 
 which, in all other departments of His work, we see 
 He carefully observes. What is the great object for 
 which the Gospel was professedly bestowed? If we can 
 describe this in one word, we should say that it was 
 to reveal fully before man's mind the true Constitution 
 of the Universe, and so to help him that he might 
 
62 THE NATURE OP DIVINE REVELATION, 
 
 maintain Ms position in conformity ttierewith. It was 
 meant not to contravene, but to confirm, every law of 
 tlie Divine Government with wliicli lie had already 
 been made acquainted ; nor was it intended to abolish 
 any path in which his probation was already going 
 forward. It was rather to strengthen and assist him 
 as he walked therein. But now an every where- dis- 
 closed law of our moral being is, that every partaker 
 of it shall employ pains to discover what is right 
 and true ; and, in the observance and fulfilment of 
 that law, our trial in a large degree consists." While 
 
 5 " Eevelation is submitted to us under conditions similar to 
 those on which the works of God and His providential government 
 of the world are submitted, exacting profound study, investiga- 
 tion, reflection It has its difficulties and mysteries as 
 
 nature has ; and it requires, just as nature does, prolonged thought 
 and effort to decipher them. Both have their level plains, where 
 the eye sees far and the feet travel softly, but both also have 
 lofty summits, which only persevering toil can scale, and deep 
 abysses which keen eyes and adventurous feet can alone explore. 
 And such things are probably found in both for the same reason 
 — to make ample provision for the moral and intellectual dis- 
 cipline of man. Some have said that, if a Revelation were to be 
 given at all, it would be ' written in the skies,' and flash instan- 
 taneous and universal conviction. No doubt, if man constructed one 
 he would endeavour at least to imitate such a ' flash.' But on this 
 point all that need be said is, that, if such a Revelation were given, 
 it would be in glaring contradiction to all the analogies of that 
 natural Revelation which God has given us in His works. There, 
 as in relation to the Scriptures, * man is equipped,' as Butler says, 
 * with apparently very inadequate insti'uments of investigation,* 
 to plod on his path to knowledge, and, in each case, his experience 
 is analogous. He has all along to wrestle with innumerable 
 difficult problems, and in every direction finds that research 
 
AND CERTAIN OBJECTIONS TO ITS ORGANS. 6 
 
 o 
 
 therefore we should expect to find in the Gospel 
 larger materials from which truth may be obtained^ 
 and additional help too in obtaining it, we should 
 yet feel that it would be to contradict the funda- 
 mental purpose of the Divine Message, nay to deny 
 the end for which it had been given, if we looked 
 for God to convey it through an agency which 
 should infallibly place at once all truth in our 
 possession, and thus close for ever one of the 
 most important departments of our earthly trial. 
 Instead of thinkmg that He would set the super- 
 natural realities before our view in such a manner as to 
 protect us from the slightest liability of error with 
 respect to them, we should rather expect that He 
 would so convey them that they can only be fully 
 ascertained and understood by a diligent use of all 
 the faculties and means which for that end He has 
 bestowed on us. 
 
 ' Well,^ it may be said, ^ but, admitting this, 
 our second objection is untouched. You describe 
 the supernatural information as constantly enlarg- 
 ing, and as if it were in course of development with 
 the advancing progress of mankind. Yet, surely, 
 all the wants which you say it supplies, have been 
 felt by man from the beginning. Nay, when has he 
 
 terminates at last in insurmountable mysteries." — Rogers' Super- 
 human Origin of the Bible. 
 
64 THE NATURE OP DIVINE REVELATION, 
 
 not needed all the knowledge and tlie help which 
 you declare he may obtain from it V 
 
 Such a question is not unreasonably asked. And 
 in reply to it we say, ^All the truth and help 
 which are essential to man^s welfare have always 
 been supplied to him. But then, as time has 
 advanced, his requirements have augmented. They 
 have been increasingly begotten by his larger 
 knowledge and wider speculations, as well as by 
 wants which have originated in his growing refine- 
 ment and his increasing social complications. And 
 it is in exact correspondence with such ever-enlarg- 
 ing needs, that his Divine Informant has given him 
 additional information concerning the laws and facts 
 of the Order in which he is abiding. Look closely 
 and comprehensively at the course of the Christian 
 Revelation and you see that it has been moving 
 along the pathway of human history, keeping time 
 with man^s advancement, enlargiug in perfect cor- 
 respondence with the enlarging histories of indi- 
 viduals and of nations. More especially, when we 
 place the prophetic interpretations and commentaries 
 in counexion with the annals to which they were 
 related, do we see that, as they should have done, 
 they have advanced harmoniously together. 
 
 It is certain, indeed, that '^ truth, like Hiin Whose 
 Voice she is, is one and indivisible, and knows, in her 
 
AND CERTAIN OBJECTIONS TO ITS ORGANS. 65 
 
 deep self, nothing of transient form. Yet the sha- 
 dow varies, though the substance cannot change. 
 The earthly reflection grows from age to age, but 
 ' the Word of the Lord endureth for ever in 
 heaven.'' The whole Revelation of God, all that has 
 been, or shall be, known on earth, from the begin- 
 ning to the day of doom, was latent from the first in 
 the Churches spiritual consciousness, but it existed 
 there as the universe visible existed before crea- 
 tion — as an unbreathed music, an unspoken poetry, 
 deep within the Heart of God.* One by one, in 
 their fulness and their detail, its manifold glories 
 were to dawn on her inner apprehension and become 
 part of her organic life, as the stars are painted one 
 by one on the darkening azure of the sunset 
 sky." And thus will it move on with " increasing 
 purpose " to the end. What Bishop Butler observed 
 of the Bible, may be applied to the Church in its 
 relations with mankind, ^^It is not at all in- 
 credible that a Book which has been so long in 
 
 ^ " From the nature of the human heart, time is necessary fro 
 the full comprehension and perfection of great ideas. It is cer- 
 tain that the highest and most wonderful truths, though communi- 
 cated to the world once for all by inspired teachers, could not be 
 comprehended all at once by the recipients ; but, as received and . 
 transmitted by minds not inspired, and through media which were 
 human, they required only the longer time and deeper thought 
 for their full elucidation." — Dr. Newman, Development of Christian 
 Doctrine. 
 
66 THE NATUEE OF DIVINE REVELATION, ETC. 
 
 tlie possession of mankind, sliould contain many 
 truths as yet undiscerned. For all the same phe- 
 nomena, and the same facilities of investigation, 
 from which such great discoveries in natural know- 
 ledge have been made, in the present and last age, 
 were equally in the possession of mankind several 
 years before/^ 
 
 Thus fairly regarded, the objections of an unbe- 
 liever, looking on Eevelation in its first aspect — his 
 objections, or rather the denials into which they may 
 be translated, cannot be sustained. Forced in this 
 way from his position, he will feel compelled to 
 listen to the voices of the Church, and to examine 
 the Scriptures, which should be regarded as the 
 Witness of its authority, and the Interpreter of its 
 purposes. 
 
67 
 
 CHAPTER TV. 
 
 DIFFICULTIES SUGGESTED BY THE CHURCH AND THE BIBLE. 
 
 Our opponent has, indeed, no other alternative. His 
 a priori objections against the Church, its ordinances, 
 a'nd its documents, have been proved to be untena- 
 ble, unless, indeed, the rules which are gathered 
 from experience in cases perfectly analogous, are, in 
 this case, to be put aside. He must therefore feel that 
 he is bound to apply himself to a detailed examina- 
 tion of the Organs of the Christian Revelation, as well 
 as of the vouchers which sustain the claim that thier 
 testimony should be heeded. 
 
 In this way only can he find the beings and 
 objects which constitute that part of the Divine Eco- 
 nomy which lies outspread before the eye of faith. 
 Thus he is brought into the presence of the Churches 
 genuine representatives. And coming thus to them, 
 he must be impressed by the venerable associations 
 with which they are clothed, as the guardians and 
 administrators of the most ancient institution iu the 
 world. They welcome him as he draws near,- and 
 
 F 2 
 
68 DIFFICULTIES SUGGESTED 
 
 say^ ' Come into tlie midst of our association. 
 Listen to the messages which we are commissioned 
 to deliver. Examine the records of our history, 
 and attend to the purposes for which we are existing. 
 We are ready to give you the fullest information on 
 these subjects, and you will find a further account of 
 them in this Volume, which declares the origin of our 
 institution, its objects and its progress. And we ad- 
 monish, nay we adjure, you to heed that which is 
 contained in it.^ ^ This, and more which need not be 
 repeated, is the language of the Church in reply 
 to his inquiries ; and if, in different circumstances, 
 such language might be disregarded, it cannot be 
 neglected in this instance. Those claims on his 
 respectful deference, which he must acknowledge 
 this Body has on every one approaching it, de- 
 cisively forbid any light supercilious treatment of 
 the solemn testimony with which it thus challenges 
 attention. He is bound to examine this Society, 
 
 1 This must be insisted ob, since a different impression is 
 created hj many sincere Cliristians, wlio speak as if the Bible 
 might be received and interpreted like any book wliich has 
 been floating about loosely in the world, under whatever chance 
 guardianship might happen to take charge of it. It is not thus 
 with the Holy Volume, which is presented to us as the charter 
 and history of a Society. This has a connected line of sponsors 
 and guardians ; and all the credit which belongs to them must be 
 admitted and borne in mind, as a reason for heedful attention to 
 its contents. It demands, and does not apologetically plead for, 
 m.e I's attention. 
 
BY THE CHURCH AND THE BIBLE. 69 
 
 its form and antecedents, and tlien to give as careful 
 an attention as he can bestow, to the Volume which 
 has been so solemnly put into his hands. 
 
 His regards are thus first directed to the frame- 
 work of the Church, to its economy and proceedings, 
 and to the events of its momentous history ; in fine, 
 to all those objects which the Christian habitually 
 looks upon, and which daily become more living 
 and more glorious in his view. But now we can 
 readily imagine that one coming reluctantly, as our 
 opponent comes, and moved by the influence of pre- 
 judices long entertained, will soon turn impatiently 
 from these disclosures, and manifest an utter discon- 
 tent with his informants. He will look scornfully on 
 the men to whom he has been introduced, and on the 
 documents which they have put into his hands. And 
 we may expect to hear him say, in reply to them, 
 some such words as these : — 
 
 *" Surely you will not maintain that an institution 
 such as I see this is, can claim any attention from me 
 or confidence. It does not at all answer the descrip- 
 tion which you gave of it. Where are the marks of 
 its Divine origin, and where are the works it was 
 appoioted to accomplish ? You said that God had 
 set it up to so enlighten and strengthen and en- 
 noble man's whole nature that he might worthily 
 
70 DIFFICULTIES SUGGESTED 
 
 occupy his place in tlie great community of souls, 
 and take part in the noblest of tlieir exercises. 
 You affirmed^ moreover, that, besides these indi- 
 vidual objects of the Church's labours, the evils 
 of society were to be counteracted by its in- 
 fluence. In your description, I not only saw men 
 personally restored and raised by its agency, but I 
 also beheld families and communities purified and 
 strengthened. You said that it was intended to 
 confront and shame the world's baseness and cor- 
 ruption, and to overcome the men by whom our 
 social evils are promoted. Through its influence 
 ^' violence was to be no more heard in our land, 
 nor wasting or destruction in our borders ; '' the 
 kingdoms of the earth were to become asylums of 
 truth and honour, and the abodes of that " peace 
 which is the fruit of righteousness.-" In fact, 
 nothing could surpass the benignity and wisdom 
 and large comprehensiveness of its designs. And 
 yet what is it in reality ? Why, in many lands 
 and ages, as I look backward and around, I can see 
 no trace of it. In others, the traces can hardly be 
 discerned ; and, where it is seen, I find it so blended 
 with heathen rites and services, and in some cases 
 so utterly debased, that, instead of renewing man's 
 spirit, and quickening and streugthening him, he 
 has been deeply injured by this professed instrument 
 
BY THE CHDECH AND THE BIBLE. 71 
 
 of God. Nay, even in the most favourable cases, 
 how far below what you have represented it as 
 meant to be, is the actual Church which I find 
 existing. Instead of manifesting the invisible, and 
 glowing with that Divine Light from the super- 
 natural which you said shone through it, it evidently 
 bears the commonest aspects of the world^s conven- 
 tions and societies, even where its outlines are not 
 wholly darkened, and its channels of vitality stopped 
 up. 
 
 ' In some instances, indeed, I find exceptions to 
 this melancholy statement. Here and there I can 
 see your Fellowship rising up towards what you 
 say is its Divine conception, but for the most part 
 it is unspeakably below that high ideal, while in 
 many places there is, as I said, no trace of it at all. — 
 Then, as to the Book which it presents as the 
 history of its origin and progress, and the interpreter 
 of its purposes, — this is not at all what I expected, 
 after what you have said of it. I looked for orderly, 
 connected and dignified, statements of the nature of 
 the Church and of its objects, statements keeping 
 time with the general progress of man^s history, 
 and explaining its successive evolutions as it went 
 forward. Instead of this, I find a mass of apparently 
 promiscuous and unclassified materials. Prayers and 
 anthems, maxims and proverbs, are intermingled 
 
72 . DIFFICULTIES SUGGESTED 
 
 with fragments of biography and history, in a strange 
 and often an inextricable confusion. In fact, the 
 greater part of the Volume is plainly nothing more 
 than the literature of a race which had no especial 
 claims to genius and refinement. It is simply the 
 " literary remains ^^ of the Jewish people, which have 
 here been swept together without discrimination. 
 Now and then, indeed, one may discern glimpses of 
 high genius, and of deep spiritual insight and fore- 
 thought. But the mass of the Book^s contents 
 is abrupt, unsystematic, incoherent. And how trivial 
 are some of them. Many passages may be pointed 
 out, which stand where they stand, without any mean- 
 ing or advantage. Can it be said of those long lists 
 of names which occur so frequently, of those trifling 
 details of personal history, of those minute geographi- 
 cal descriptions, of those social and sanitary prescrip- 
 tions of the Mosaic Law, of those descriptions of 
 buildings erected for civil, as well as for ecclesiastical 
 purposes, of those enumerations of spoils taken in 
 battle, of those painful details of assassination and 
 of war, of those episodes in foreign history — of all 
 these things, and of so many others like them, can 
 it be said that they are suitable and worthy vehicles 
 of a Heavenly Eevelation, or that, in any sense what- 
 ever, they have been ^' written for our learning '^ ? ' 
 
 In some such form as this reasons for unbelief are 
 
BY THE CHUECH AND THE BIBLE. 73 
 
 often urged, impatiently, and, we must admit, with 
 considerable plausibility. Nor can tlie Christian 
 advocate undertake to give an immediate and con- 
 cise reply to them. That they can be met by -an 
 answer which is satisfactory ; that every one of these 
 difficulties can, if sufficient pains be taken, be effec- 
 tively dealt with, is certain from the fact that they 
 have all been solved in the minds of men who see 
 the force of every one of them, and whose moral and 
 intellectual instincts are as clear and as sound as 
 those of the objectors. But the solution of them 
 can only be discerned gradually. And here, again, 
 the first step towards supplying it consists in the 
 removal of a prevailing misconception which is very 
 mischievous in its effects, and for which, as in pre- 
 vious instances, Christians mainly are responsible. 
 
 This misconception arises from neglecting the 
 mutual relations, and close connexion, which exist 
 between the Church and the Bible.^ So intimately 
 
 2 " The Spirit, the Word, and the Church are the three mighty 
 factors which have wrought together for the great and glorious 
 issues of a Christendom such as that in the midst of which we 
 now stand. The Church, taught and enlightened by the Spirit, 
 unfolds and lays out the Word, and only as it is informed and 
 quickened by that blessed Spirit of God, can lay it out for the 
 healing of the nations. We cannot think of this Book by itself 
 doing the work, any more than we can think of the Church doing 
 it without this Book, or of the two doing it together without the 
 ever-present breath of an Almighty Spirit." — Archbishop Trench, 
 Hulsean Lectures. 
 
74 DIFFICULTIES SUGGESTED 
 
 are they bound together that they cannot be intelli- 
 gently considered apart from one another. Many of 
 the Churches ordinances^ nay^ we may say its general 
 framework and intention, are in large measure unin- 
 telligible apart from that interpretation of them which 
 is given in the Scriptures. As again the Bible cannot 
 possibly be understood apart from the Church, since 
 it always looks upon men as living in that Holy 
 Fellowship, and assumes this fact in every page, in all 
 its reproofs and encouragements, in its meditations 
 and prayers and thanksgivings. It always contem- 
 plates them as having been incorporated into the 
 Divine Society, and as surrounded by its Institu- 
 tions ; so that, except by means of a constant refer- 
 ence to what we may call the Church -aspect of our 
 being, many of the statements of Scripture are unin- 
 telligible. Those " holy men of God,^^ the seers and 
 prophets and apostles, through whose agency the 
 Scriptures were given, wrote down their words for 
 those who were already holding intercourse with the 
 Father of spirits through other organs of com- 
 munication; and they claimed for themselves the 
 power of bringing out truths which were already 
 known, in fuller manifestation and development. 
 
 When all this is clearly perceived, we are prepared 
 for our reply to the objector. And first, then, we 
 would say to him, — ^We spoke of the Church as 
 
BY THE CHUECH AND THE BIBLE. 75 
 
 existing in its ideal form ; and by this we do not mean 
 tliat conception of it wliicli is " abstracted from any 
 particular state or mode in wliicli it bas ever existed, 
 but that wbicb is given by the knowledge of its ulti- 
 mate aim." ^ But we all know that this is not a world 
 of realized ideals ; and herein the Church is in ana- 
 logy with the general condition of things on earth. 
 Every individual life, and all societies and insti- 
 tutions, fall short of the type which, nevertheless, 
 determines their form and path, and which inter- 
 prets their purposes. Nor can they be understood 
 apart from this type : in order that they may be 
 truly seen, their ideal form must be brought for- 
 ward and contemplated. Now in this respect, we 
 repeat, the Church is simply analogous with the 
 nature and working of other societies on earth. ^ 
 This general answer applies to every part of the 
 objection which we are here considering. And, in 
 connexion with it, we may remind our opponent that 
 an impression of its ideal form was kept up in the 
 minds of many of its members. The greater num- 
 ber, indeed, neglected it as they were passing through 
 those 'Galleys of the wildernesses which intervene 
 
 3 ** By an idea I mean that conception of a thing which is not 
 abstracted from any particular state, form, or mode, in which the 
 thing may happen to exist at this or at that time, nor yet gene- 
 ralized from any number or succession of such forms or modes, 
 but which is given by the knowledge of its ultimate aim." — 
 Coleridge, Church and State. 
 
76 DIFFICULTIES SUGGESTED 
 
 between tlie great providences of God, and wherein, 
 tlirough tlie imperfection of human siglit^ the Church 
 to us seems to have been often lost.''^ '* Yet its true 
 idea was ever beheld, and declared, by the prophets 
 who have been raised up in every generation. We 
 may say that they constructed it in thought, just 
 as we ourselves may do, and set it over against the 
 darkened materials by which they were, as we 
 are now, surrounded. They saw it as their Master 
 did, and felt that it interprets facts, and satisfies 
 yearnings, which would otherwise be unaccountable. 
 They ever looked to it, in its catholic vastness and 
 duration, as it has come down accompanying man 
 
 ^ Our impression of the living power with which the super- 
 natural institutions have ever existed and wrought amongst 
 men, has been weakened by the popular distinction between the 
 Church visible and the Church invisible, as if the former, through 
 its frequent corruptions and disorders, had stood wholly separated 
 from the other. Similar misconceptions, during the prevalence of 
 the Donatist Controversy, elicited from Augustine this memorable 
 declaration, " That they (the Catholic writers) never intended to 
 affirm that the Church of Christ, which now has evil men com- 
 mingled with it (in its visible manifestation upon earth), is dis- 
 tinct from the Church above, in which no evil is found ; but that 
 what they meant was that the self-same Church, the one Holy 
 Church exists under different conditions (according as we view it 
 here upon earth or above in heaven) . Here it has an admixture 
 of evil men, there it has not ; just as it may be called, wliile upon 
 earth, mortal, inasmuch as it is composed of men liable to death ; 
 while in another state it will be immortal, its members being no 
 longer subject to the law of mortality. And yet it is one and the 
 same Church." — Divine Kingdom, ^"c. 
 
BY THE CHUECH AND THE BIBLE. 77 
 
 from tlie beginning of his history ; just as the funda- 
 mental principles of Divine Law and the general pat- 
 tern of the Divine Order have been maintained, or 
 as we may say, mirrored, in men^s spirits, amidst all 
 the disorders and anomalies by which that pattern and 
 those principles have been obscured. 
 
 Thus, in its ideal purity and perfectness has our 
 Divine Society ever stood before the minds of its faith- 
 ful members. And this must be remembered if the 
 Bible is to be justly and intelligently regarded. We 
 have already said, that apart from the Church it can- 
 not be understood; and in this respect especially, 
 because the Book is a record of that conception of our 
 Divine Society which its faithful members ever enter- 
 tained and guarded. In their lofty contemplations,, 
 in their pathetic lamentations and severe reproofs, the 
 typal realization of the Church may be discerned. 
 Its genuine form and actual laws were clearly mir- 
 rored in their spirits and demeanour. And towards 
 this it has been ever tending. The corruptions of 
 those who have administered it, have not therefore 
 any relevancy in the form wherein the objector brings 
 them forward. The words of those very men have 
 constantly condemned them, and against their evil 
 doings the Churches true members have always 
 solemnly protested. When we remember this, 
 large portions of the Bible which otherwise are un- 
 
78 DIFFICULTIES SUGGESTED 
 
 intelligible, are satisfactorily explained. Indignantly 
 
 '^ showing the house to the house of Israel, that they 
 
 might be ashamed of their iniquity/' ^ many in all 
 
 ages have sought ^^ to build up the old waste places, 
 
 and to raise up the foundation of many generations/' 
 
 The vision which was thus constantly before them is 
 
 faintly pictured in our view when we see our builders 
 
 renouncing alt competition with genius loftier than 
 
 their own, and applying themselves to bring out again 
 
 the grand sjroimetry of those minsters and cathedrals 
 
 which may be looked upon as the embodied prayers 
 
 and anthems of days mightier as well as more 
 
 devout than ours. In the noblest manifestation 
 
 of that restoring spirit, and in efforts helped by 
 
 God and His ministering spirits, have the prophets 
 
 of every generation striven to build up His glorious 
 
 Temple after the archetype which they looked upon, 
 
 so that it might stand foursquare on its foundation, 
 
 manifesting in its glorious and full-orbed perfectness 
 
 principles as ancient as the Throne of God, and as 
 
 far reaching as His Kingdom. 
 
 s « Thou son of man, show the house to the house of Israel, 
 that they may be ashamed of their iniquities ; and let them mea- 
 sure the pattern. And if they be ashamed of all that they have 
 done, show them the form of the house, and the fashion thereof, 
 and the goings out thereof, and the comings in thereof, and all 
 the forms thereof, and all the ordinances thereof, and all the 
 forms thereof, and all the laws thereof: and write it in their 
 sight, that they may keep the whole form thereof, and all the 
 ordinances thereof, and do them." — Ezek. xliii. 10, 11. 
 
BY THE CHUECH AND THE BIBLE. 79 
 
 ' Yes/ it may be said^ ' but tlierij whenever it lias 
 come out from that region of ideals into actual realiza- 
 tion and activity, encroaching so to speak, upon the 
 substantial ground where men are living— the Church 
 has always been self-seeking, tyrannical, obstructive. 
 And is this congruous with its claims as an organ of the 
 heavenly disclosures ? For such a purpose, would an 
 agency capable of such corruptions as those which we 
 have witnessed and heard of, have been employed ? ' 
 We answer, ^ Undoubtedly not, if the evils flowing 
 from it were not in such a proportion to the good 
 which it has accomplished, that they practically dis- 
 appear in the comparison. Had the fact been other- 
 wise, the Church would have contradicted its intention. 
 But every one who has traced the history of civiliza- 
 tion knows that, in the main, pure and enno- 
 bling influences have flowed from it. In the strug- 
 gles for freedom, in the researches of science, in the 
 arduous strife which man has sustained with the worst 
 evils of his lot, the Church^s representatives have 
 been ever foremost. It has originated many of the 
 blessings which we most value, and of which we 
 boast with proudest exultation. And it has entered 
 into direct conflict with the darkness and corruption 
 which the world's spirit has originated, rectifying 
 its disorders, resisting its influences of levity and 
 falsehood, and alleviating the sorrows which are 
 
80 DIFFICULTIES SUGGESTED 
 
 caused by tliem, neutralizing all its powers of evil in 
 their manifold developments. As light, it has illu- 
 minated the world's darkness ; as salt and leaven, it 
 has counteracted the world's corruption. Who can 
 deny that in all these ways the Church has wrought 
 amongst the families, the provinces and kingdoms 
 which it comprehends ? 
 
 Let any man look back comprehensively on its 
 history, and, with all large-minded historians, he will 
 acknowledge that a just estimate will show that its 
 evils disappear in comparison with the good which it 
 has wrought. In fact its corruptions are not greater 
 than we might have expected to find in the most 
 perfectly organized institution raised up and worked 
 in a scene where no ideal, whether individual or 
 social, can ever, from the nature of things, be per- 
 fectly embodied and fulfilled. 
 
 These considerations cover every substantial ob- 
 jection which our opponents have raised in the way 
 of an acceptance of the Church as a worthy Organ of 
 Divine Revelation. — And as regards those which, 
 with the same intention, are brought forward from 
 the structure and contents of the Bible, we should 
 remember that it is only a confessedly imperfect 
 representation of Holy Scripture which is in our 
 hands, and that this is a serious disparagement and 
 
BY THE CHURCH AND THE BIBLE. 81 
 
 disadvantage, wliicli is seen to be more serious 
 the more carefully it is considered. The Book 
 which we habitually read, not only imperfectly repre- 
 sents the language, but also the chronological order 
 and position, of its writers.^ Now this being so prac- 
 tically remembered that all helps to its right compre- 
 hension have been duly made use of, it will be seen 
 that the Volume is in fact One, and that a singular sim- 
 plicity and an exact method distinguishes it. Those 
 who have studied it most carefully, most clearly re- 
 cognize its perfect coherence and the complete adap- 
 tation to one another of its parts. And any notion 
 that this unity might possibly be the effect of collasion 
 among its authors is absolutely precluded, since it is 
 ^' the product of about forty different men, of whom 
 the earliest is separated from the latest by an interval 
 of more than a thousand years." Then moreover they 
 
 6 " These disadvantages are increased in the case of those persons 
 who make a practice, in their private perusal of the Scriptures, of 
 reading only the chapters appointed to be publicly read in Divine 
 Service, as if they had been selected with a view to the personal use 
 of each member of the Church. On such a plan some portions 
 of Scripture, not only instructive, but needful for the right under- 
 standing of the other parts, are left unread. While other por- 
 tions are read over and over, but often in such an ordei-, or rather 
 in such a disorder, so broken up, disjointed, and thrown together 
 in fragments, that much of what might easily be made intelligible 
 to a reader of ordinary abilities and acquirements, is either very 
 little understood or sometimes most hurtfully misunderstood." — 
 Abp. Whately. 
 
 G 
 
82 DIFFICULTIES SUGGESTED 
 
 wrote under every conceivable diversity of cir- 
 cumstances^ as well as at dates far distant from each 
 other j unconscious of each other^s purpose, they 
 were incapable of acting in concert. Yet every 
 one who has studied the Book, has felt that it is a 
 whole because constructed on that historical method, 
 by which it pleased God that His Son should be mani- 
 fested to mankind/ In Him we have the secret of its 
 unity. This results from the presence everywhere of 
 that Divine Eevealer, Who is its one Subject from 
 the beginning to the end. For it should never be for- 
 gotten that we regard the Jehovah of the Old Testa- 
 ment as the Jesus of the New, and that whenever we 
 read of the " Word of the Lord '^ in the older portions 
 of the Volume, we read of Him who consummated 
 the Revelation in His own Person during the Life and 
 Ministry of which the later portions are the record. 
 When this unity is recognized, the triviality which 
 
 "^ " Vast as tlie course which it (the Bible) has traced, it has 
 been a circle still ; and, in that most perfect form, comes back to 
 the point whence it started. The heaven which had disappeared 
 from the earth since the third chapter of Genesis, reappears again 
 in visible manifestation in the latest chapters of St. John's Eevela- 
 tion. The Tree of Life, whereof there were but faint reminiscences 
 in all the intermediate time, again stands by the river of the Water 
 of Life, and again there is no more curse. Even the very diflFer- 
 ences of the forms under which the heavenly kingdom reappears, 
 are deeply characteristic, marking, as they do, not merely all that 
 is won back, but won back in a more glorious shape than that in 
 which it was lost, because won back in the Son." — Abp. Trench, 
 Hulsean Lectures. 
 
BY THE CHURCH AND THE BIBLE. 83 
 
 was spoken of wliolly disappears. Every portion is 
 seen to be an essential component of tlie whole, so 
 tliat, to use the words of Eicliard Hooker, " in tliese 
 sacred Volumes tliere neither wantetli anything the 
 lack whereof might deprive us of life, nor doth any- 
 thing in such wise abound that, as being superfluous, 
 unfruitful, and altogether needless, we should think 
 it no loss or denial at all if we should want it." Just 
 as we might have expected from the familiar analogy 
 between the world and the word of God, fresh 
 portions of the one, as of the other, are ever coming 
 into clearer light and fuller meaning, and connect 
 themselves in more expressive significance with 
 the remaining parts of the system into which they 
 enter. More and more do we see reason for believing 
 that " all is from The Spirit, and is for eternal ser- 
 vice." While, with respect to the obscurity which 
 is complained of — if some passages still remain mys- 
 terious, do they not even, in their mystery, teach us 
 valuable lessons of patience and humility, while they 
 prompt inquiries which are being constantly re- 
 warded ? We know that they have this effect ; and 
 we may recognize in it one token of the special 
 fitness of the Bible for man^s use in this proba- 
 tionary life, which, we should remember, is a state of 
 discipline as well as of probation.^ And to docile 
 
 8 "No matter wtat tlie department of study — in all alike, 
 
 G 2 
 
84 DIFFICULTIES SUGGESTED 
 
 readers of Scripture, such discipline as it furnishes 
 will ever be highly advantageous. In the words 
 of St. Augustine, " The great Physician (of souls) 
 has caused passages to be obscure that we may be 
 exercised in knocking '' (that they may be opened) . 
 " For/' he says, " by knocking thou wilt be exer- 
 cised, and being exercised, thou wilt attain to larger 
 capacity; and having larger capacity, whatever is 
 given, thou wilt be able to receive.^' 
 
 These considerations must, at all events, mitigate, if 
 they do not remove, the difficulties which are pleaded 
 as reasons for decisively rejecting the Bible as a suit- 
 able and effective instrument for conveying the mes- 
 sages of heaven. Let them be connected with those 
 other considerations which were brought forward in 
 
 though not in the same degree, man is so organized, and his con- 
 dition is such, that he can gain knowledge only by a tedious pro- 
 cess, and through a labyrinth of errors and misconceptions. If, 
 therefore, the Bible has been constructed (as it certainly has 
 been) in such a way as to necessitate the perpetual activity of 
 man's intellect, and to exercise his industry, perseverance, and 
 humility ; in other words, to constitute a perpetual discipline for 
 him, it is in palpable analogy with his condition as a ' minister ' 
 of the mysteries, and ' interpreter ' of the works of nature. The 
 rational, and, indeed, perhaps sufficient, account of the fact in 
 both cases, is suggested in the great truth that man is a creature 
 who, to a great degree, must have * the making of himself,' and 
 that the strenuous exercise of all his powers, and its result in the 
 formation of character, are of yet more importance to him than 
 the absolute amount of knowledge he may acquire." — Rogers' 
 Su'perhuman Origin of the Bible. 
 
BY THE CHURCH AND THE BIBLE. 85 
 
 relation to tlie Cliurcli, and then sucli a peremptory 
 dismissal of the Volume is seen to be impracticable. 
 We may certainly call upon our opponent at least to 
 suspend his judgment upon the subject, while we 
 claim his attention to another still more important 
 argument which must now be brought forward with 
 respect to it. 
 
86 
 
 CHAPTER V. 
 
 THE PERSON AND MINISTRY OF JESUS CHRIST. 
 
 In order that tlie consideration to wliicli we are 
 referring_, may be clearly understood_, we must here 
 tm'n^ for a moment^ to survey the ground which has 
 been already traversed^ and see how far those who 
 were spoken of as standing in the outer circle of 
 unbelief — where they regard and speak of our faith 
 as if it were nothing more than a collection of theo- 
 ries and speculations — have been brought nearer the 
 position which Christian men are holding. 
 
 From that distant ground they were first removed 
 when it was shown that such an account of our 
 Belief arises from a misunderstanding of the lan- 
 guage which theologians employ _, and that it cannot 
 be maintained, in opposition to the statements of 
 our authorized Instructors and authentic Creeds, 
 without an unwarrantable assumption of the whole 
 question in debate. Then they were brought a step 
 nearer to us when they saw how baseless is the 
 imagination that the heavenly communications relate 
 
THE PERSON AND MINISTRY OF JESUS CHRIST. 87 
 
 to circumstances wliicb. are altogetlier unlike those 
 whicli surround men upon earthy and cannot tliere- 
 fore exercise any influence on our thouglits and lives. 
 It was clearly sliown tliat^ in a true view of tliese 
 communications, they are in keeping with things 
 around us here^ and are^ in this respect, accordant 
 with the testimony which Science gives concern- 
 ing the regions outside our world ; and, more- 
 over, that they are represented as being such, that 
 a knowledge of them is necessary in order that man's 
 course in this life may be faithfully and duly 
 ordered. From this it evidently follows, when we 
 consider how all needful knowledge has been sup- 
 plied, that there is a high probability that such dis- 
 closures will be made, and, therefore, that it is in- 
 cumbent on objectors to examine the mode in which 
 men, with claims to be regarded, affirm that such a 
 Revelation has been given. Hence our opponents 
 were led to examine the Revealing Agencies which 
 have been employed, and which are proved to be 
 clear of those ai^riori objections which are suggested 
 by our account of them, as they are also free from 
 many, at least, of those which rise up on a super- 
 ficial contemplation of their actual form, and their 
 authentic history. 
 
 Here, then, we imagine our opponents standing, 
 within the precincts of the Church, and with the Bible 
 
88 THE PERSON AND MINISTRY 
 
 in their hands— yet still dissatisfied. They say that 
 hitherto nothing more than a mitigation of their 
 difficulties has been accomplished, and that, with 
 good reason, they are still uncertain whether these 
 Eevealing Agencies have any claims on their atten- 
 tion and whether, therefore, there is any necessity 
 for giving heed to the information which has been 
 conveyed by them. It is, then, now and here, 
 while they are occupying this position, that we 
 present them with that consideration of which we 
 have just spoken. And in doing this, we may hope 
 to remove another misconception by which many who 
 are on their side have been injuriously misled. 
 
 We begin, then, by reminding them, that while they 
 were engaged in examining the written and spoken 
 testimony which God has used, they were continually 
 meeting with tokens of One all-pervading Presence. 
 One Being everywhere confronts them.^ Every- 
 where in the testimony of the Church, His name 
 occurs ; and in the Law and Prophets, and in the 
 Psalms, as well as in other earlier portions of the 
 Bible, are things '^ written concerning Him.''-' His 
 
 1 For a detailed enumeration of these appearances, see Scripture 
 Studies, p. 330. As was said above, they furnish the ground and 
 reason of the unity of the Sacred Volume, which indeed might be 
 described as " the history of those disclosures of Himself which 
 Christ has made in His continuous fulfilment of that purpose to 
 which He was pledged in the beginning." 
 
OF JESUS CHEIST. 89 
 
 life comes up iu every page of tlie New Testament, 
 and is continually referred to by its writers. About 
 Him tlie four Evangelists wrote almost exclusively ; 
 and He is continually in view throughout the Acts, 
 and Epistles, and the Book of St. John^s Revela- 
 tion. And when we turn from the Bible to those later 
 writers whose testimony may be read in connexion 
 with it, still the same Name recurs : this One Person 
 is spoken of continually. In the regards of every one 
 of the Church writers. He, of whom the four Gospels 
 speak, was the central object around whom were 
 grouped all the circumstances interesting to them at 
 that time and in that place.' Before, and after, 
 as well as during, His human life, He is brought pro- 
 minently forward in connexion with that union 
 which is aflfirmed to exist between this and other 
 worlds, and as the Chief Agent in the revelation of 
 facts which exist outside the sphere of human 
 observation. 
 
 2 " Their references to Him are gathered from all quarters of 
 the Eoman world. They bring to our hearing the voices of the 
 dwellers in Palestine, Asia Minor, Egypt, North Africa, Gaul, Italy, 
 and Greece. What we listen to in this instance are testimonies 
 from the pens of fifty or sixty writers, which constitute so many seg. 
 ments of a great circle, the central object of which is such, and 
 it is of such intensity, that it moulds to its own fashion the mind 
 of every ingenuous reader. He cannot refuse to yield his reason, 
 and imagination too, to this one idea. Undoubtedly it is every, 
 where the same 2^^'^'son whom he encounters in these scattered 
 memorials of a distant time." — Restoration of Belief. 
 
90 THE PERSON AND MINISTRY 
 
 Tliis early and discursive vision forms, however, 
 only a confused impression ; and it is a confusion 
 whicli, we sliall see, is increased by inadequate teach- 
 ing respecting His Person and His Work. Here, 
 then, we ask those whom we will call inquirers, 
 to look attentively at these numerous references 
 to Christ, and it will be at once seen that they 
 are susceptible of a three-fold division. In the 
 most ancient ordinances of the Church, and in 
 the older portions of the Bible, they have evi- 
 dently an onward reference, anticipating a period 
 far distant in the future. In the later portions, that 
 is, in the greater part of the New Testament, and in 
 the works of the Church writers immediately follow- 
 ing, they are looking backwards to that same period. 
 While the remaining references make up an historical 
 record which presents itself to the eye as the cen- 
 tral ground, or, as we may say, the focus, to which 
 the others converge, and in which they get their full 
 interpretation. 
 
 Looking to the first of these three groups of pas- 
 sages, we are told, that, immediately after the first 
 apostasy had taken place, this Being came forward, 
 under His familiar designation of The Word, to 
 restore and re-establish the beings who had departed 
 from the Eternal Presence. No sooner had they trans- 
 
OF JESUS CHEIST. 91 
 
 gressed tlie Divine Command^ tlian tliey heard Him 
 " walking in tlie midst ^' of tlieir dwelling-place.^ 
 Then^ and there He declared the gracious purpose of 
 Heaven to deliver them from the consequences of 
 their guilt_, and re-establish them in their original 
 position. And He forthwith entered on the special 
 ministry connected with this promise,, which^ without 
 pause, He has continued from that epoch through 
 all the centuries of human history. He was in 
 frequent intercourse with the Patriarchs; we recognize 
 Him as The Being who spake to Moses, and who was 
 with the Church in its passage through the wilder- 
 ness. From Him the communications of the Pro- 
 phets were received. " The Word of God came unto 
 them/^ and they spake. In fact, all through the 
 Old Testament, in the records of its History, in its 
 Psalms and Prophecies, in its lessons of wisdom, and 
 assurances of consolation, we see Him here, living 
 and working amongst us, through all those centuries 
 which are erroneously, although so commonly, 
 
 3 It is justly insisted by the Eabbins that, grammatically, the par- 
 ticiple "walking" (as used Gen. iii. 8) agrees with " The Voice," and 
 not with " The Lord God ;" and an inspection of the original will 
 at once convince any Hebraist that such is the natural and obvious 
 construction of the sentence. Hence " The Voice of the Lord 
 God " must be taken as the designation of that Being who ap- 
 peared to our first parents. And this designation agrees with that 
 of the Mimra, or Word, which was the title applied by the Jewish 
 paraphrasts in apostolic times, to the Person whose frequent 
 appearances are related in the Old Testament. 
 
92 THE PEESON AND MINISTEY 
 
 spoken of as centuries '^Before Christ/' He kept 
 before men tfie pattern of their individual life, and 
 encouraged them in striving to attain it. By His 
 condemnation of their errors and misconceptions, as 
 well as by direct communications, He opened out 
 the real form and purpose of the Divine Order, and 
 the course therein to which each one has been sum- 
 moned. And He constantly repeated the promise 
 that, hereafter, through the person and ministry of 
 one who, by a special call and consecration, would be 
 appointed to the office. He would afresh unfold, and 
 unmistakeably interpret, in one clear view, all that 
 " in many parts and methods,'^ He was then making 
 known to the Fathers by the prophets. In the Per- 
 son of the Messiah, He would show what is the true 
 path which man must take through the universe ; 
 by what course we may live a heavenly life amidst 
 our earthly conditions of existence, and worthily 
 demean ourselves as the sons of God, and as the 
 citizens of His everlasting Kingdom. 
 
 All these promises look forward to a signal period 
 in the world's history j'' and it is to this same period 
 
 ^ " The life and energy of the nation was not really embarked, at 
 least in its best days, in the pursuit of these (present) objects ; their 
 attractive influence was intermittent, transient, accidental. The 
 expectation of Israel was steadily directed towards a future, the 
 lustre of which would in some real sense more than eclipse her 
 glorious past. That future was not sketched by the vain imagin- 
 
OF JESUS CHRIST. 9 
 
 o 
 
 that later writers^ forming the second of tlie classes 
 
 4 
 
 above enumerated, are looking backward. Thither, 
 in an habitual retrospect, their countenances are 
 directed, meeting there the onward gaze of those who 
 lived under the elder dispensation. Yes, the looks 
 of every after generation, to our own, have been 
 fastened there; there confronting all the earlier 
 generations up to that great epoch. — Now, there, in 
 that "fulness of the time,^^ we see Jesus of Whom 
 the Evangelists have written. We familiarly know the 
 place and the period of His appearing. On no region 
 of earth, on no half-century of time, since time began 
 its course, has more light been poured than on that 
 which is there before us. Our personal remoteness 
 from the things which are there beheld, need not 
 at all affect our conviction, as it hardly need affect 
 our consciousness, of their realitv. There we are on 
 broad firm ground; the light of Heaven rests on 
 every object which surrounds us; and we are among 
 living men. Nor is there an object or a person 
 there, more distinctly manifested than Himself. His 
 daily habits and demeanour, and His more marked 
 proceedings, during the busy years of His brief and 
 
 ings of popular aspirations ; it was unveiled to the mind of the 
 people by a long series of authoritative announcements. These 
 announcements did not merely point to the introduction of a new 
 state of things; they centred very remarkably upon a coming 
 Person." — Dr. Liddon's Bampton Lectures, 2nd edition, p. 75. 
 
94 THE PEESON AND MINISTEY 
 
 troubled life, and tlie character manifested througli 
 them, are familiarly known. We get into an inti- 
 macy with Him ; and this becomes nearer and more 
 confiding, the more we dwell on the materials out of 
 which our vision of Him has arisen. 
 
 Every one is familiar with its details. We have all 
 often dwelt upon its earthly aspects and bearings, 
 from the lowly beginnings of His life in Nazareth, and 
 amidst the hard conditions through which His minis- 
 try there, as well as elsewhere and afterwards, led 
 Him — until its close. We have observed His patience 
 and humility, His kindliness and courage. His lofty 
 nobleness of bearing, too, as He moved onwards and 
 upwards along His appointed path, ever ^^ increasing 
 in wisdom," and '^waxing strong in spirit,^^ by 
 means of the instruments that were set within His 
 reach.^ The virtues which we see in men before His 
 time, were but the faint gleams of His full-orbed 
 refulgence ; and by all who have lived since He came, 
 that glory which was beheld in Him, has been only 
 dimly, brokenly reflected. He was indeed the fairest 
 among the sons of men ; and, as we see Him in that 
 
 5 The heroic aspect of Christ's character is sadly obscured by 
 the foud and irrevei-ent, ttc might almost say maudlin, familiarity 
 expressed in many current religious phrases, and not less by 
 certain Komish pictui-es and images in which those phrases are 
 embodied. — Cp. Divine Kingdom, ^c., chap, v., and The Son of 
 Man, His Life and Ministry, passim. 
 
OP JESUS CHRIST. 95 
 
 enclosed and narrow scene of His toils and sufferings,, 
 these views of His perfections are familiar. Yes^ 
 but we do not see Him in His loftiest aspects, in 
 the ''fulness of His grace and truth/' until those 
 earthly enclosures fall away, and we observe the 
 background of His path. Far outside Nazareth and 
 Capernaum and Jerusalem, nay, far away from earth 
 itself, we must take into account the glorious, 
 although invisible, scenes and communities by which 
 He was surrounded, and mark the oneness of His 
 course with that of the most majestic of their occu- 
 pants. In fellowship with the denizens of that 
 larger world, as well as with the men who were 
 close at hand. His eyes fully opened on its vast out- 
 spreading harmonies, supported by its forces, up- 
 held, exulting, in the midst of them — He lived and 
 moved, and had His earthly being. And, plainly, 
 its full significance cannot be discerned unless this 
 view of it is borne in mind. Only then are His 
 protracted seclusion, and its monotonous lonely 
 occupations, His toils, and restraints, and self-denials, 
 His protests. His anguish, and His conflicts — be- 
 held in their full significance. Surveyed against 
 that supernatural background, they all fall into their 
 places as parts of His Kevelation of the Divine Order 
 of human life. In His announcements of the laws of 
 that Order, and in His own unswerving conformity 
 
96 THE PERSON AND MINISTRY 
 
 to all of them, as well as in His protest against 
 men's errors concerning it, and tlieir transgressions 
 — He showed, tliroughont those three and thirty- 
 years, how every son of God should live under the 
 human conditions of his immortal being, amidst the 
 toils of his appointed calling, through the duties and 
 restraints of the associations in which he has been 
 enrolled. 
 
 Dwelling considerately on the Gospel History, 
 using it reverentially as a subordinate and yet trust- 
 worthy agent, just as the whole Bible should be 
 used — this Image of a Perfect Man comes forth, and 
 is ever appearing in more impressive aspects and 
 under relations which are more and more far reach- 
 ing and momentous. The entire life of Jesus of 
 Nazareth, in its common aspects and relations, and 
 in the higher works wherein His office as Messiah 
 was accomplished, is distinctly witnessed. We are 
 told of discrepancies, and such there may be, in 
 the record. Nay it is possible that some of thera 
 cannot be accounted for. But we need not care 
 for them ; for there, in that absolute perfection of 
 Christ's character, in that purity and greatness before 
 which the loftiest minds have bowed most humbly in 
 their noblest moods, and especially when we consider 
 how it has been delineated and brought forward — we 
 have a firm assurance of the truthfulness of the 
 
OP JESUS CHRIST. 97 
 
 history in wliich He is brought forward. We know 
 that the form on which we are looking is real, and 
 that the perfections we ascribe to Him are not illusions.*' 
 In faint outline this is the vision which is before our 
 minds and such is our conviction respecting it. But 
 now we observe that this Person, this wondrous Man, 
 who stands there in the centre of the ages, anticipated 
 in His course by the best and most earnest men who 
 
 ^ " This perfect character is placed before us in the most diffi- 
 cult method in which character can be delineated, that is, by an 
 assemblage of facts and not by methods of abstract description. 
 We are not told that Christ was free from such and such an im- 
 perfection, that He manifested this or that virtue. Nor are we left 
 to imagine His excellencies from the commendations that are be- 
 stowed on them. But He is represented in the midst of minutely 
 detailed, and some of them most ordinary, circumstances, and we 
 are simply told what He therein did and what He said. Then 
 we are left to set our own estimate on His actions and His words» 
 Now we know that it demands genius of the highest order to deli- 
 neate fictitious characters by such a method ; and that nothing bufc 
 the strongest impulses of intellectual ambition could induce any 
 man to undergo the toil which such an enterprise demands. But, 
 most certainly, this history was not written as a mere work of litera- 
 ture. And, most plainly, too, it was from no OFcrweening affection 
 for their Master, as it was in no deliberate exercise of skill, that the 
 Evangelists wrote as they have done, for they manifest no pity for 
 His sufferings, and they utter no invective against His foes. Yet 
 so perfect is their representation, that this character, this person, 
 around whom all allusions, all objects described by them, are 
 grouped, and to bring out and exhibit whom was the great object 
 of their writings, is seen with a distinct and vivid impressiveness, 
 concerning which all are agreed that it is unexampled. The effect 
 is that we behold Jesus as if we had actually stood in His pre- 
 sence, and had ourselves conversed with Him." — Reasons of Faith 
 (2nd edition), chap. ii. 
 
98 THE PERSON AND MINISTRY 
 
 had been looking forward from the beginning upon 
 the place of His appearing, and contemplated there 
 by innumerable multitudes in after-ages, of whom 
 the greatest have bowed in deepest reverence before 
 jjini — avowed His membership of the Church and 
 recognized its Divine Authority. He ascribed a 
 heavenly origin to its temple, and its priesthood, 
 and to all its institutions/ And therefore what- 
 ever deference He receives, is plainly reflected on 
 this Body with which He thus identified Him- 
 self. So also, as respects the Scriptures, which 
 the Church presents to its members, and to the 
 world, as containing the charter of its authority and 
 the interpretation of its purposes — we know that 
 He accepted, and habitually employed them in 
 that character. If He did not formally assert 
 their authority, it is clear that He assumed 
 it. On this assumption He taught and reasoned. 
 Indeed much of what He said would be unintelli- 
 gible, unless we admit that He ascribed authority to 
 
 7 " He is not a foreigner, nor does He wear that cosmopolitan 
 garb witli whicli some would fain invest Him. On Jewish ground 
 He is a Jew, and He is identified with all the Jewish institutions. 
 Not only is it the countenance of a Son of Abraham, with all the 
 Hebrew features marked on it, that we are beholding, but we see 
 that He has identified himself closely with the people of His birth. 
 He observes their customs. He reverences their authorities, He 
 frequents their assemblies, He worships in their temple, their 
 institutions are supported by His offerings." — Reasons of Faith, 
 chap. iii. 
 
OF JESUS CHRIST. 99 
 
 the Old Testament^ and acknowledged it as an Organ 
 of tlie heavenly communications. Yes, from that 
 central period, and that illustrious position, He gave 
 His high authority and sanction to those Revealing 
 Agencies in whose presence our opponents stand. 
 And surely every one must feel that they hence 
 wear another aspect of greatness, and that upon them 
 we can now discern the very signature of God. 
 
 This impression must be felt by every candid and 
 sincere inquirer. And, while he is conscious of it, 
 he perceives a far higher impressiveness, and a far 
 more profound significance, in the testimony which 
 the Church and the Bible bear respecting Him. 
 Now He Himself comes forward with far greater 
 dignity than in any of the aspects in which popular 
 representations have presented Him. Inadequate 
 conceptions, if we may not say entire misconcep- 
 tions, of His Person, disappear, and are extinguished. 
 And another character is given to His claims, when 
 He declares that He Himself is that Being of whom 
 the older portion so evidently speaks ; when, in other 
 words. He identifies Himself with that Person of the 
 Godhead through whom all the manifestations of the 
 Eternal had been made to man. This Jesus of 
 Nazareth, concerning whom the Evangelists have 
 written, made Himself one with The Eternal Word ; 
 
 H 2 
 
100 THE PERSON AND MINISTEY 
 
 and, in doing this, assumed the Name and the Attri- 
 butes of God. Nor can the assumption, when it is 
 thus regarded, fail to impress every one who hears 
 it, and all by whom He is observed. 
 
 But here, again, our opponent departs from us. 
 We may assume that he is, in some degree, im- 
 pressed by views, which, he must, at all events, 
 admit are not only intelHgible and coherent, but also 
 so presented as to claim every serious man's attention. 
 Nevertheless, we may imagine him saying, ' Even if 
 we admit that Jesus had appeared occasionally, and 
 ministered among men before that event which you 
 speak of as His Incarnation, still we cannot accept 
 these statements respecting Him, Possibly He 
 may have been in nature far superior to man, yet 
 we cannot think that you are right in claiming for 
 Him Divine attributes. Has not every religion ad- 
 vanced the same claim on behalf of its founder and 
 chief ? Do we not everywhere hear of such Avatars ? 
 Are there not Sons of God in every mythology ? 
 
 We sympathize with the difficulty which is felt 
 by those who speak to us in this manner, though 
 we have long since ceased to be ourselves conscious 
 of it.* Indeed we could not now think of Jesus of 
 
 '^ Just as the pure are the most tender towards the fallen, so 
 those who are the most fully convinced in their own minds, are 
 the most tolerant. Indeed it may be said that intolerance and 
 bigotry almost always betray lurking unbelief. They charac- 
 
OP JESUS CHRIST. 101 
 
 Nazaretli in any other character than tliat in which 
 He is represented in our creeds. Everything within 
 the compass of our thoughts falls into glorious and 
 Divine harmony when we can so look on Him . This 
 conviction, however, and this feeling is a growth 
 which can only arise from much thought in the 
 course of many years, and it cannot be brought for- 
 ward as an argument, except indeed so far as one is 
 furnished by the mature convictions of men who are 
 thoughtful and well informed. We may, however, 
 show the difficulties which are involved in the 
 denial of a truth which Christian men hold to be 
 the greatest within the compass of man's know- 
 ledge. And we can show them by means of argu- 
 ments that follow necessarily from that perfection 
 of His character which is universally admitted. 
 
 First of all, then, it is unquestionable that He 
 Himself claimed to be none other than The Word, 
 of Whom we read in the Old Testament. And in 
 advancing that claim He evidently assumed the 
 Divine name and attributes. Nor was it only by 
 
 terize men who are destitute of genuine religious zeal and earnest- 
 ness. We have an example of such men in the case of Herod, 
 who, " after he had killed James," proceeded then—*' because he saw 
 it pleased the Jews," and not on account of anj religious con- 
 viction of his own—" to take Peter also."— Cp. John Foster's 
 Lectures, vol. ii. p. 232. 
 
102 THE PEESON AND MINISTRY 
 
 implication and inference lliat He advanced tliat 
 claim. He constantly spoke o E Himself as^ in tlie liigli- 
 est conceivable sense of the designation^ The Son of 
 God_, and He permitted, nay enjoined His followers 
 to regard, and to address Him in that character. And 
 with these assumptions, the loftiness of His demeanour 
 corresponded. In His Words and His proceedings 
 we perceive the perfect ideal of spiritual perfection. 
 Moreover He always spoke of the greatest things 
 simply and naturally, as if He were habitually familiar 
 with them. " As a king,'^ says Pascal, '' enters upon 
 the interests of an empire just as a private person 
 does upon the most ordinary affairs, so Jesus Christ 
 speaks wdth a naturalness (naivete) of the things 
 of God, and Eternity.^' And it has been well ob- 
 served that '^ to feel the full force of this considera- 
 tion, we should bear in mind the style in which it 
 had been customary to treat on kindred topics. 
 Our Lord's manner in every such instance manifestly 
 became Him, who, having been with The Father from 
 before the foundation of the world, had descended 
 to hold converse with men concerning the things 
 which He had seen and known. ■'^ ^ 
 
 Now, instinctively we feel assured that any demands 
 that have been advanced by such an One as we have 
 seen and known He is, must be sustained. For, 
 
 s Isaac Taylor, quoted in Divine Kingdom, p. 185. 
 
OP JESUS CHRIST. 103 
 
 if not, tlien He in whom we have seen all forms 
 of goodness combined in perfect symmetry, must have 
 been an enthusiast, or an impostor. And how can 
 we, by any effort, imagine the possibility of such 
 a sequel to our previous conclusions ? Surely, " it 
 is easier for a good man to believe that, in a world 
 where he is encompassed by mysteries, where his 
 own being itself is a consummate mystery, the 
 moral Author of the wonders around him, should, 
 for great moral purposes, have taken to Himself 
 a created form, than that the one human life which 
 realizes the idea of humanity, the one man who is 
 at once perfect strength and perfect tenderness, 
 the one pattern of our race in whom its virtues are 
 combined, and from whom its vices are eliminated, 
 should have been guilty, when speaking about 
 Himself, of an arrogance, of a self-seeking, and of 
 an insincerity which, if admitted, must justly de- 
 grade Him far below the moral level of millions 
 among His unhonoured worshippers. It is easier, 
 in short, to believe that God has consummated His 
 works of wonder and of mercy, by a crowning Self- 
 Revelation in which mercy and beauty reach their 
 climax, than to close the moral eye to the brightest 
 spot that meets it in human history, and — since a 
 bare theism reproduces the main difficulties of Chris- 
 tianity without any of its compensations — to see 
 
lOi THE PEESON AND MINISTEY 
 
 at last, in man^s inexplicable destiny, only the 
 justification of his despair." ^ 
 
 Moreover, while we listen to the lofty claims of 
 Jesus, and mark the calm solemnity with which He 
 advances them, we behold Him exercising universal 
 lordship over all things visible and invisible, over 
 nature and man, and over the world of souls. Evi- 
 dently He possessedan absolute control over the whole 
 system of things by which we are surrounded. By His 
 miraculous achievements. He showed the power of 
 His will in every region of existence. His mighty 
 works, when viewed in connexion with each other, 
 are seen to contemplate, with a comprehensiveness 
 which is itself miraculous, all beings and objects, visi- 
 ble and invisible, with which man is connected and 
 
 1 Dr. Liddon's Bampton Lectures (2nd edition), p. 204. 
 
 Moreover " Christ's self-assertion is not merely embodied in 
 statements which would be blasphemy in the mouth of a created 
 being ; it underlies and explains His entire attitude towards His 
 disciples, towards His countrymen, towards the human race, 
 towards the religion of Israel. Nor is it confined to the records 
 of one Evangelist, or to a particular period in His ministry. The 
 first three Evangelists bear witness to it, in different terms, yet 
 not less significantly than does St. John ; and it belongs as truly, 
 though not perhaps so patently, to our Lord's first great discourse 
 as to His last. From first to last He asserts. He insists upon the 
 acceptance of Himself. When this is acknowledged, a man must 
 either base such self-assei"tion on its one sufficient justification, by 
 accepting the Church's faith in the Deity of Christ ; or he must 
 regard it as fatal to the moral beauty of Christ's human character. 
 Christus, si non Deus, non bonus.' " — Ihid., Preface to 2nd edit. 
 
OF JESUS CHEIST. 105 
 
 in whicb lie is concerned. They show the hand of 
 power working in every region that lies open to our 
 mind, controlling and modifying the nature and 
 action of its products, just as we ourselves work 
 upon and amidst most of the processes which are 
 within our reach. 
 
 And when we consider how wide is the range of 
 this control, nay, that it is indeed universal, stand- 
 ing related to all thinsrs whereunto we are related, 
 
 CD C 
 
 and of which we are informed — we may well ask. Can 
 it be conceived that the writers of the Gospels could 
 have invented such miracles ; or that, by any effort, 
 or any accident that can be imagined, they could 
 have collected details which frame themselves into 
 a system so consummately perfect and harmonious ? ' 
 Surely we must feel that the '^ signs and wonders '' 
 wrought by Christ, are the evidence of their reality, 
 just as His character is its own witness of His actual 
 existence. When we see Him on whom such streams 
 of light have been poured from time before Him, and 
 from time after Him — who stands forth in the centre 
 
 2 It has been well remarked by Prof. Westcott that " Christ's 
 miracles extend as far as the most varied powers of man can 
 venture, and open visions of hope in each of the cardinal points 
 towards which his thoughts are turned. And in each direction 
 they are charged with some peculiar message of hope, though all 
 tend to the central truth of redemption," i. e. are accordant with 
 the end which He who wrought them professed. 
 
106 THE PERSON AND MTNISTEY 
 
 of an illumination sucli as cannot be compared 
 with that wliicli surrounds any other being who 
 ever lived — when we see Him laying the hand of 
 power on agencies working through the universe 
 in all its regions, and mark how all is done by Him 
 in perfect harmony with His own benign and 
 glorious character, and with His merciful designs 
 for the welfare of mankind — can we listen to those 
 who say, '' Nay, but these are all illusions ! They 
 were the mere fancies of the writers of the Gospels, 
 if not their fabrications ! ' 
 
 Such assertions bring upon their authors greater 
 difficulties than are involved in our conclusion that 
 such miracles show that He is God. — And the same 
 result follows when we consider the Apostles' testi- 
 mony respecting Him. Surely, from their familiar 
 knowledge of their Master and of His Earthly Life, 
 they must have had an overwhelming consciousness 
 of the difficulties which unbelief is pleading. Yet 
 they express themselves in such words as these ; 
 " God was in Christ, reconciling the world unto Him- 
 self." ^^We have not followed cunningly devised 
 fables, when we made known unto you the power 
 and coming of our Lord Jesus Christ, but were 
 eye witnesses of His Majesty.^' — Moreover they tell 
 us that they had seen Him in His resurrection 
 body ; and, therefore, to deny that He is indeed Lord 
 
OF JESUS CHRIST. 107 
 
 of life and death, is to assert that they were either 
 deceivers or that they had been deceived. And 
 can we really credit this ? Knowing them as we 
 do_, is our capacity of faith equal to the effort which is 
 required from us in believing it ? This is the way in 
 which St. Paul puts the matter to his readers. He 
 thus describes what may be called one article in the 
 creed of the man who says that Jesus has not risen 
 from the dead. If so, then the Apostles were " false 
 witnesses.''^ In other words, they were impostors, or 
 they were dupes. They declared, in the calmest and 
 most circumstantial manner, that they had seen Christ 
 in bodily presence, after He had died. He had gone 
 in and out among them. Their eyes had looked on 
 Him. Nay their hands had handled of the Word of 
 life. They said that they were especially commis- 
 sioned to bear this testimony. They called them- 
 selves ^^ witnesses of the resurrection of Jesus Christ,^^ 
 and they persevered, amid circumstances of the great- 
 est imaginable discouragement and trial, in dehvering 
 their message, for the sake of which, in order that 
 it might be distinctly known to all men, they gave 
 up everything on which they could have set any 
 value, even, in some cases, their very lives. ^ 
 
 3 " The martyrdom of tlie first Christians stands distinguished 
 from all other examples by this circumstance, that it not merely 
 proves the sincerity of the martyrs' belief, but it also proves that 
 
108 THE PEESON AND MINISTRY 
 
 Now one can understand how all these sacrifices 
 might have been submitted to by fanatics for the 
 sake of propagating their opinions^ and we know 
 that many instances can be found in which such 
 sacrifices have actually been made. But, most 
 plainly, these men were not fanatics. Not one of 
 the marks of fanaticism can be seen on them. And 
 it was not on behalf of opinions, but of facts, that 
 their testimony was delivered. When we bear all 
 this in mind, the unbeliever's belief that they were 
 '^ deceivers,^' that they knowingly imposed on the 
 world a tale which they knew was false, must be 
 looked on as simply incredible. We have no capa- 
 bility of trust which will enable us to accept this 
 statement which some of the opponents of the 
 Gospel require us to receive, and to substitute for 
 our deep conviction that the Apostles were " faithful 
 witnesses of God,'' and that they declared what they 
 did declare, because they knew that it was true. 
 
 ' Oh, but,' say others, ^ we do not ask you to 
 
 what lie believes was true. In other cases of martyrdom, the 
 sufferer when he lays down his life gives his testimony to the truth 
 of an opinion. In the case of the Christians, when they laid down 
 their lives, they gave their testimony to the truth of a fact, of 
 which they affirmed themselves to be the eye and the ear wit- 
 nesses. The sincerity of both testimonies is unquestionable, but 
 it is only in the latter case that the truth of the testimony follows 
 as a necessary consequence of its sincerity." — Dr. Chalmers, 
 WorliSy vol. iii. p. 219. 
 
OF JESUS CHRIST. 109 
 
 think tliey were deceivers. Our belief is they were 
 deceived. These men whose part you are taking 
 with such justice, were well-meaning dupes \' Is it 
 so ? we answer. Then you lay upon us a greater 
 difficulty still. For in that case we must ask, Who 
 deceived them ? He, Whom they called Master, in 
 Whom they trusted so implicitly. He must have done 
 so. And can you ask us to believe this ? Is it in 
 the power of the most credulous man to imagine 
 that He was imposing on those simple trusting 
 followers of His, when He promised that He would 
 appear to them again, and that, in order to make 
 good His promise. He managed that some phantom- 
 like resemblance to Himself should flit to and from 
 before them, after He had died ? Must we say 
 that the " chief priests and pharisees '' were right 
 after all, when they called Him '^that deceiver.^^ 
 But, perhaps the unbeliever means that Christ Him- 
 self was wrought on by a delusion ; that He un- 
 wittingly duped His followers, because He had been 
 duped Himself. But this is more difficult than 
 ever ! For it is carrying the accusation upwards 
 against God Himself. This article of the unbeliever's 
 creed requires us to think what we are absolutely 
 unable to think, of Him who made us. For, speak- 
 ing of our Lord simply as the " Son of man '' one 
 could sooner believe that the solid earth is nothing 
 
110 THE PEESON AND MINISTRY 
 
 but a painted shadow, and tliat we ourselves are 
 only pliantoms floating ttLrough a world of dreams — 
 sooner could we believe this than we could credit 
 the assertion that the Father of His creatures per- 
 mitted the only perfect being who has ever appeared 
 on earth in the likeness of a man, permitted Him, 
 the consummately Just and Holy One to be the 
 victim of delusion while He lived, and then sent Him 
 down — for it comes to that — sent Him down into the 
 silent darkness of annihilation when He died.'' 
 
 Surely, in view of the difficulties involved in these 
 considerations, every reasonable man will, at all events, 
 abstain from a denial of Christ^s Godhead. The 
 farthest position away from our belief on this subject, 
 
 * " In those closing paragraphs of the Gospel which describe 
 the Resurrection, we find the same simplicity, the same archaic 
 majesty, the same dignity — the dignity of guileless truth — the 
 same avoidance of passion and exultation which we find in the 
 body of the Gospels, and in each Gospel separately. When this 
 fact is attentively considered, it furnishes a decisive evidence of 
 the authenticity of these paragraphs. For nothiuT is more evi- 
 dent than that, away from their Master, the Evangelists do not 
 fail to show themselves what they are — visionaries and men low in 
 their way of thinking. They could only write in this style when 
 they were I'ecording things which they saw in Christ, or words 
 which they had heard from Him. So that these final passages 
 carry the marks of authenticity with peculiar distinctness. They 
 could not have been written at all if they had not been truthful 
 records of what the four writers had actually witnessed. If there 
 be reality anywhere in the Gospels, there is reality here." — Resto- 
 ration of Belief, p. 381. 
 
OF JESUS CHEIST. HI 
 
 which is accessible to the unbeliever is doubt respect- 
 ing it; and not untrusting, but longing hopeful doubt, 
 which, if it be honestly entertained and accompanied 
 by careful inquiry, will in time surely be displaced 
 by an infallible and absolute conviction — that He is 
 indeed '' God of God, Light of Light, Very God of 
 very God/^ 
 
 APPENDIX TO CHAPTER V. 
 
 The impossibility of accounting for the Apostles' testimony, 
 except on the supposition of its truth, has been strikino-ly repre- 
 sented by the following statement of the difficulties in which the 
 holders of the mythical theory, as it is called, are involved. " Their 
 
 hypothesis is something of this sort The writino-g of the 
 
 Old and New Testaments are the utterance and embodiment of 
 the inner subjective life of the Hebrew race. Throwing their inter- 
 nal impressions into the form of a splendid ritualism, and asso- 
 ciating this with rude myths of a flaming mount and of superna- 
 tural voices, which gave to it a divine origin and descent — this 
 singular people at once made palpable to themselves by visible 
 objects, their subjective ideas of spiritual truth, and indicated the 
 profound earnestness of their souls by their full persuasion of 
 heavenly guidance. At a subsequent period, stimulated by the 
 recent appearance and extraordinary character of an illustrious 
 individual, who was to many of his contemporaries a great prophet, 
 and to even modern unbelievers a person singularly gifted and 
 singularly virtuous, the best, if not the wisest of men — this same 
 people, or large portions of them, with certain powerful minds as 
 their leaders, threw their strong subjective conceptions of spiritual 
 truth into the supposed facts of the history of Jesus, and the 
 Christian interpretation of the Jewish ritual — an interpretation 
 which attributed to it a previously prophetic design, and super- 
 
112 APPENDIX TO CHAPTER V. 
 
 seded it by an asserted supernatural fulfilment. The impression 
 of the greatness and the memory of the transcendent virtue of 
 Jesus so deepened and grew in the minds of His contemporaries, 
 and of those who were immediately affected by them, that there 
 came at last to be no adequate mode in which this deep feeling, 
 and these sacred and reverential memories, could be bodied forth, 
 but in an imaginary miraculous record of His Life ; in something 
 superhuman being associated with this Person, and the extra- 
 ordinary notion of His having in some way given a reality to the 
 spiritual idea of the old Law. 
 
 " Now, without dwelling on the extreme improbability of this 
 — this making into honest and truthful men, persons by no means 
 fools who professed to record actual miracles and pretended to 
 direct intercourse with heaven — without dwelling upon this, let us 
 allow for a moment the hypothesis referred to : let us accept it as 
 the solution of the facts, and then notice briefly one or two of the 
 things that would seem to result from it. In the first place, it 
 must certainly be conceded th^t, taking all the circumstances — 
 the way in which the several pieces constituting what we called 
 the Bible was composed, the sort of book they make when put 
 together, the connexion between the two series of writings, and 
 the two supposed religious dispensations — taking these and 
 kindred things, and looking fairly and honestly at them, it must 
 certainly be conceded that anything parallel is not to be met with 
 in the history of the world. True or false, the Jewish and Chris- 
 tian Religions are the most wonderful things of which there is any 
 account in the records of the race. What an extraordinary people 
 that Hebrew people must have been, who, in the wilderness com- 
 menced, and in subsequent ages perfected, a ritual system embody- 
 ing in its significance some of the profoundest truths afterwards 
 to be demonstrated by logicians and philosophers ; and who did 
 this by no divine or supernatural assistance, but simply from the 
 impulses of their own inward religious life struggling to express 
 itself, and finding utterance in this way ! How wonderful that this 
 rude people should go on, perfecting their ideas, and multiplying 
 their myths, till they took a new form in the history of Jesus, and 
 in the spiritual or transcendental interpretation of the old ritual 
 system which that introduced ! What a marvel it is, too, that the 
 whole thing should^ have been so constructed, and so carried out, 
 
APPENDIX TO CHAPTER V. 113 
 
 as to seize on tlie human mind beyond Judea, to subdue the most 
 cultivated portions of the human race, to supersede all other 
 myths, theologies, and philosophies with which it came in contact, 
 and to be spreading in the world as a regal power to the present 
 
 day ! 
 
 " But, while this general fact is a presumption of something 
 singularly powerful in the genius of the Hebrew people, it should 
 be next noticed that the extraordinary nature of the Christian 
 interpretation of the Hebrew ritual is itself worthy of specific 
 remark. The idea of taking the tabernacle or temple, the altar 
 and priesthood, with all the accessories of the ritual service, and 
 giving them a significance, finding for them a design and a reality 
 that should at once fill the earth and reach up to heaven— think 
 of that ! After the prophecies or supposed prophecies, which for 
 ages had stirred the national heart, filling it with splendid antici- 
 pations of a conquering Messiah :— after He was supposed to have 
 come, and then to have departed, and to have so departed as to 
 have disappointed the hopes cherished, to the last, by His imme- 
 diate followers ; — after this, what an idea it was, to turn the very 
 fact which shattered their expectations into a fulcrum on which 
 to fix an engine that should move the world ! What an intrepid 
 and sublime daring there is in the thought of Messiah the Priest 
 being placed in the foreground of Messiah the King ; and of making 
 the wide earth the place of sacrifice, the cross of ignominy the 
 altar of propitiation, the upper world the holy of holies — the way 
 into it being opened and sanctified by the resuscitated Redeemer, 
 who passes through the vale of the visible heavens as into the 
 interior of a temple, ' there to appear in the presence of God for 
 us,' for us, for humanity, and for the accomplishment of those 
 spiritual objects which humanity spiritually needs ! However 
 the truth of all this, objectively considered, may be denied, the 
 whole thing rejected as fanciful, as being nothiug more than the 
 imaginative forms in which strongly excited and fervid minds 
 threw their conceptions of spiritual things, from their inability to 
 find for them fit expression in mere language — however this may 
 be, it must certainly be admitted that there is a stupendousness 
 about the theory, a magnitude and a magnificence, that should 
 lead to the recognition of it as of something to be classed with the 
 creations of genius. 
 
 " "We shall have a miracle of human genius instead of one of 
 
 I 
 
114 APPENDIX TO CHAPTER V. 
 
 Divine power, a prodigy of earth and nature instead of an actual 
 * sign from heaven.' All things considered, it will be found, I 
 suspect, that, to admit the Divine origin of our religion, makes a 
 much smaller demand on our credulity than to accept the hypo- 
 thesis for accounting for its existence suggested by Philosophic 
 Naturalism. Waiving, for the moment, higher motives, we might 
 say — That as men we are believers for the credit of our understand - 
 ino- ; and that if we were Jews we should be disposed to become 
 believers for the credit of our ancient faith." — Binney'a The Law 
 our Sclioolmaster. 
 
115 
 
 CHAPTER VI. 
 
 OBJECTIONS FEOM MAN^S WEAKNESS AND INCAPACITY. 
 
 We can imagine our opponent thou glit fully pon- 
 dering these difficulties, and in some degree im- 
 pressed by their seriousness. Soon, however, 
 other considerations which make up together a fresh 
 " reason of unbelief/^ come forward to counteract the 
 influence of that impression, and one of them will 
 probably be stated in some such form as this : — 
 
 It will be said, ^ But this doctrine of your creed 
 carries us into a high transcendental region wholly 
 unsuited to the thoughts of ordinary men. It is far 
 above their intellectual capacity. Its heights and 
 depths cannot be explored by them : they cannot com- 
 prehend a Revelation so vast and so significant. And 
 even supposing they could look upon such a vision 
 of the unseen, how could they live in conformity with 
 its requirements ? Of such conformity the greater 
 number are incapable. The ideal course and character 
 which such requirements imply, are quite impractic- 
 able. Man^s moral, as well as his intellectual, capacities 
 are out of proportion with this system of which you 
 
 I 2 
 
116 OBJECTIONS FEOM MAn's 
 
 affirm we are the members.^ Enfeebled and broken 
 as we are^ with strong appetites and urgent needs, 
 and subjected to tbe bard physical conditions of this 
 earthly life, — we cannot even attempt any true 
 fulfilment of such obligations as those of which you 
 have been speaking.^ The conventional surroundings, 
 too, which make certain habits of conduct compul- 
 sory, put further insuperable difficulties in the 
 accomplishment of such a character and life. And 
 besides, when it has been honestly striven after, and 
 partially attained, it does not secure the results 
 which you are promising. Failure, disappointment, 
 suffiaring, fruitlessness and frustration, most com- 
 monly distinguish it. The souls of those who have 
 striven to realize that ideal condition are " exceed- 
 ingly filled with the scorn of men who are at ease, and 
 
 1 And sucli a proportion is assumed in tlie statement that " God 
 has set the world in man' s heart ; " in other words that He has framed 
 the human mind as a mirror capable of the entire image of our 
 terrestrial system, and of the Economy whereof it forms a part. 
 Obstacles indeed are now interposed, so as to obstruct the perfect 
 exercise of the faculties which have this range and purpose, so 
 that "no man can find out the work which God maketh, from the 
 beginning to the end ;" yet a large portion of the Divine System 
 is meant to be the subject of every man's contemplation. 
 
 - The force of this difficulty is more apparent when the extent 
 of the requirements in question is considered. For is it not said, 
 " Be ye perfect, even as I am perfect" ? Ye must be "blameless 
 and harmless, as the sons of God without rebuke." Ye must be 
 " conformed to the image of Christ," and be His "living epistles, 
 read and known of all men." 
 
WEAKNESS AND INCAPACITY. 117 
 
 witli tlie contempt of tlie proud ;^' ^^ waters of a full 
 and bitter cup are wrung out to them ; '^ wliile others, 
 who neglect all their higher relations, and think only 
 of those which are inferior %nd limited, who slip 
 past, or actually cross, the barrier which you say 
 should never be transgressed — ^''prosper in the 
 world,^' secure the applause of men, " have riches in 
 possession,^^ and actually succeed in getting all which 
 was promised to the others/ 
 
 } 3 
 
 Here is the ^^ reason of unbelief^'' which we have in 
 view j and every one knows under how many, and 
 what very specious, shapes it is put forward. But it 
 is mitigated, if it does not wholly disappear, when it 
 is considerately examined in the light of what may be 
 called the principal fact which Eevelation has unfolded. 
 
 First, however, we should observe that this very 
 incapacity, this oppressive sense that we shall find it 
 impossible to realize the ideal character which has been 
 unfolded as our own — has been distinctly recognized 
 in the heavenly disclosures. As we before said, our 
 
 3 This sense of powerlessness and incapacity, and of defeat, in 
 efforts to reach a high ideal — awakens the saddest strains of poetry. 
 The highest forms of the epic describe the contention through 
 which man strives ^d^^er it ; tragedy is the picture of his failure 
 and overthrow. But nowhere has this experience been more, 
 perfectly or more powerfully rendered than in the Psalms and in 
 the writings of St. Paul. See especially the Penitential Psalms 
 and Komans, chap. vii. 
 
118 OBJECTIONS FROM MAn's 
 
 world is represented in them as having once been 
 separated from the Universal Order^ and as having 
 consequently fallen into a state of dislocation and 
 derangement, from which it is in course of being 
 restored. Now this imphes that, while recognizing 
 the purity and rightness of that type of individual 
 being which has been set forth as appropriate to 
 man, the feeling will arise that, in our case, there 
 are serious, if not insuperable, diflaculties in the 
 way of it being perfectly embodied. Under the 
 familiar designation of the "depravity of human 
 nature,^^ our consciousness of feebleness and inade- 
 quacy has been taken account of in the Christian 
 Eevelation; and, with express reference thereto, 
 it brings forward adequate means of healing, effec- 
 tive implements of help, special provisions for meet- 
 ing that incapacity of which we have spoken, and 
 for so perfectly removing it that every man may yet 
 attain those heights of dignity and blessedness which 
 still stand, as they were originally put, within his 
 view.'' 
 
 * What in fact is the " depravity of human nature " except its 
 conscious dislocation, caused by evil, so that it is out of time and 
 tune with the movements of the Order in which it dwells, and of 
 the divine harmonies by which it is surrounded ? So accordingly 
 the renovation of man's spirit by Divine Agency is described in 
 terms which clearly indicate " the congruity of the change with 
 the original construction of human nature. It is called a new 
 birth, or it is the opening of the eyes of the blind, or the unstop- 
 
WEAKNESS AND INCAPACITY. 119 
 
 We shall see this if we look more closely to the 
 nature of that interposition through which our per- 
 fect recovery is meant to be effected. Full and 
 careful views of it, will show that if our path 
 is now encompassed with greater difficulties than 
 those which at first surrounded man — our mo- 
 tives to effort and endurance are also greater; if 
 we have now to fulfil a more arduous work, we are 
 furnished with more helpful and more inspiring 
 means for its accomplishment. 
 
 This will be evident if we observe that, not only 
 knowledge, but quickening and heahng influences 
 are contained in the messages which Eevelation 
 has conveyed. Powers are shown to be exerted by 
 their agency through which men are sobered in 
 their levity, and strengthened in their weakness, and 
 lifted from their degradation. We are told of a Di- 
 vine Person Who communicates life and inspiration to 
 human spirits, Who strengthens the intellect and the 
 moral nature of those who will submissively receive 
 His influence, and qualifies them for the due fulfilment 
 of every obligation under which they are here living. 
 His work and the effects of it are brought out vividly 
 
 ping tlie ears of the deaf, or it is the springing up of a fountain of 
 purity, or it is a gale of heaven, neither seen nor known but by 
 its effects ; or it is the growth and fructification of the grain, or 
 the abode of a guest in the home of a friend, or the residence of 
 the Deity in his Temple." —Natural History of Enthusiasm. 
 
120 " OBJECTIONS FEOM MAN S 
 
 before our eyes^and are perfectly illustrated by the de- 
 meanour and the ministrations of Him about Whom 
 the Evangelists have written. We believe that He 
 showed from the beginning the typal form of that 
 existence of which we are made partakers^ and into 
 the full realization of which we are required to enter/ 
 But this is beheld more clearly, and it is more deeply 
 feltj when, at the last, He is seen taking on Himself 
 our nature ; being " made in all things like unto " 
 ourselves, beset by our temptations and compassed 
 by our infirmities, and so humbling Himself to the 
 lowest stage on which humanity is ever found ; 
 appearing '^ in the form of a servant, and becoming 
 obedient unto death, even the death of the cross.^' 
 
 In that life, and especially as it was beheld in the 
 days of His Incarnation, we have an answer which 
 is final and decisive with respect to the first part of 
 
 * The universal testimoBy of the Church is to the eflfect that all 
 the manifestations of God which are described in the Old Testa- 
 ment, as well as in the New, were made through the Second 
 Person of the Trinity. Jonathan Edwards only repeats the con- 
 sentient testimony of the Fathers on the subject, when he 
 writes, " As soon as man fell, Clirist entered on His mediatorial 
 
 woi-k He began to do the part of an Intercessor for man 
 
 as soon as he fell. From that day. He took upon Him the care of 
 
 the Church in the exercise of all His offices When we read 
 
 .... what God did from time to time, towards His Church and 
 people, we are to understand it especially of the Second person of 
 the Trinity. Wlaen we read of His appearing after the fall in some 
 visible form, or outward symbol of His Presence, we are ordinarily, 
 if not universally, to understand it of The Son." 
 
WEAKNESS AND INCAPACITY. 121 
 
 that "reason of unbelief" with which we are here 
 concerned. It was lived through by one who was 
 truly human, " born of the substance ^' of a human 
 mother ; and made man of a " reasonable soul and 
 human flesh." Catholic teaching is explicit, and 
 emphatic also, in all forms of emphasis, as to 
 the genuineness of Christ^s human nature in all its 
 faculties and susceptibilities. And in this matter, 
 it only repeats those statements of Holy Scrip- 
 ture which tell us that ^^ He was touched with a feel- 
 ing of our infirmities, and was in all points tempted 
 as we are." If it should be said, ' Yes, but He was 
 stronger than we by reason of that perfectness of His 
 humanity, and better able to cope with difiiculties' — 
 then we reply, ^ But for the same reason He was also 
 far more sensitive, so that the struggles through 
 which He passed, were far greater trials than they 
 could have been in the experience of those whose 
 natures were lowered by reason of corruption.^ In 
 truth every one of man^s difficulties were fairly met 
 by Him. He lived under the severest physical con- 
 ditions of our life, yet they never vanquished Him. 
 He was surrounded by our worst conventional em- 
 barrassments ; yet, neither defying nor outraging 
 them, they were simply, and in high superiority, 
 used by Him, or they were passed by with lofty noble- 
 ness when they involved transgressions of Divine 
 
122 OBJECTIONS FEOM MAN^S 
 
 Law. And thus He showed decisively that the 
 course enjoined on man is practicable^ even while he 
 is living in the fleshy hampered by traditions of evil 
 and frivolity, and by usages that may be pleaded 
 as making virtue and nobleness impossible. Every 
 relationship was fulfilled, every duty was calmly 
 and unobtrusively accomplished, in His house- 
 hold and community, in His nation and in the 
 Church, in His connexion with all surrounding 
 persons and occasions, and in His heedfulness of 
 every one of their just requirements. The common 
 life of man was not only consistently but greatly 
 lived out by Him in every step of His career. 
 The virtues which had been seen in the best men 
 before His time, gave but a faint gleam of His full- 
 orbed refulgence. And by all men since then, the 
 glory which was then seen in Him has been only 
 dimly and brokenly reflected. Surveyed with regard 
 to all surrounding things, the Life of Jesus in that 
 period of time, was evolved in complete and har- 
 monious development. And it also rested upon and 
 grew out of past times and generations. In every re- 
 lationship. He was united to, and, so to speak, came 
 forth from, the general mass of His predecessors 
 upon earth. When He appears in that central age of 
 the world's history, we see their vitality at work in 
 His person and associations. As the Son of Man 
 
WEAKNESS AND INCAPACITY. 123 
 
 He realized the ideal of humanity, and man^s entire 
 life was perfectly lived out by Him in every aspect 
 and development/ 
 
 Thus He decisively replied to the objection that 
 such a course is impracticable under the conditions of 
 our earthly being. But besides this, He gave, and He 
 is ever giving, effective help to all who have set be- 
 fore themselves this same pattern of existence. He 
 brings Himself near to them in a relationship which 
 is so close and intimate, that language expressive of 
 the most familiar union, is strained and exhausted 
 for the purpose of describing it. In perfect sym- 
 pathy with each one^s special needs. He draws 
 nigh to every human being as his brother, en- 
 couraging him in his struggles and efforts of obe- 
 dience, "taking each one^s infirmities, bearing his 
 
 ^ We suifer great loss by our common neglect of the first thirty 
 years of the Life of Jesiis. His circumstances during that 
 period are well known, and if the notices of Him are few, they are 
 also most significant. Great caution indeed is needed in the 
 development of those notices lest any of the truths respecting His 
 Person which are set forth in the Church's creeds, should be 
 obscured. But when this caution has been used, the considera- 
 tion of them will strengthen men's hold of Catholic Truth, as well 
 as illuminate the familiar pages of the Evangelists. They will 
 enable us to approach Christ in the scenes of His ministry with a 
 deeper and more vivid sense of His Personality. His relation, too, 
 with men will be widened in our view, and we shall perceive 
 fresh aspects of His character and a fuller significance both in the 
 language of His teaching and in its illustrations. — See The Son of 
 Man, His Life and Ministry : Introduction. 
 
124 OBJECTIONS FEOM MAN^S 
 
 sicknesses/' walking beside kirn in tke darkest patks 
 of skame or sorrow, skaring all kis sadness, weariness, 
 and pain, and tkus overcoming kis sullen, inward- 
 looking disposition/ He so draws out towards 
 Himself our tkougkts and our affections tkat we can 
 cordially and zealously follow His example. More- 
 over, all tkese purposes wkick He is ever' fulfilling on 
 our bekalf by means of His personal fellowskip, are 
 carried forward and perfected by tke ordinances of 
 tkat Society of wkick He is tke Head and Centre. 
 Tkrougk it, and by its agencies. He also carries on 
 His work in men^s individual restoration, wkile He 
 afresk compacts tkem togetker in tkeir corporate 
 relations, so tkat families and kingdoms, as well as 
 individuals, are again perfectly reinstated in tke 
 great Economy of Being. 
 
 In tkis kelp, as well as in His example, we find a 
 sufficient answer to tkat first part of tkat '' reason of 
 unbelief'^ wkick is now under consideration. — ^ But 
 tken,' it may be said, ^ admitting tkis, you kave 
 
 7 Language is exhausted in expressing the personal nearness 
 and sympathy of Christ, especially in His farewell discourse, in 
 St. Paul's Epistles, and in the Epistle to the Hebrews. He often 
 spoke, not only of drawing near to His disciples, but of dwelling 
 in them. And the realization of these promises is declared by 
 St. Paul in language which all like-muided with him can appro- 
 priate, when he said, " I live, yet not I, but- Christ lives in me." 
 
WEAKNESS AND INCAPACITY. 125 
 
 furnislied no answer to the second part wbicli 
 affirms tliat the course prescribed to man, entails on 
 those who walk in it, suffering and disappointment. 
 In fact, that objection is strengthened by a record 
 of His experience. For was not His life marked 
 throughout by sorrow and disappointment, and did 
 it not close in failure and disaster V 
 
 ' Yes,^ we reply, ' it was so marked, and it did 
 close as you have said. But your difficulty, in this 
 instance, wholly proceeds from that low miscon- 
 ception which is expressed in the plausible, but 
 false maxim that ^' happiness is man^s end and aim -/' 
 in other words, that his great object is to secure 
 personal gratification, ease, and self-indulgence, es- 
 caping all forms of strife and toil, and making what 
 is called the " best of this world,^' while securing the 
 " best '^ also of the other. Happiness of this kind has 
 never been promised as the reward of obedience 
 to the requirements of the Christian Revelation. 
 Something far higher has been set in the view of 
 Christ^s disciples, even that strength and nobleness 
 which flows from conflict and toil, and from patient, 
 brave endurance. This is the reward which is 
 promised to him who conforms to the conditions 
 which God has appointed. " Let him cast himself 
 freely on the career to which the secret persuasion of 
 duty points, without any reservation of self, and he 
 
126 OBJECTIONS FROM MAN^S 
 
 will find in the exercise wliicli its difficulties give to the 
 understanding, its conflicts to his will; its humanities 
 to his affections — in this exercise he will find that 
 united action of his whole and best nature, that in- 
 ward harmony, that moral order which emancipates 
 from all personal anxieties, and unconsciously yields 
 the divinest repose.'^ That is to say, he will get "bless- 
 edness," which (says one of our great teachers, him- 
 self, however unconsciously, having been taught by 
 Christ) is greater than " happiness/' " Was it not,'' 
 he asks, " to preach this truth that man can do 
 without happiness, and instead thereof must find 
 blessedness, that sages and martyrs, the poet and 
 the priest, in all time have spoken and suffered, 
 bearing testimony, through life and through death, 
 of the Grod-like that is in man, and that in the God- 
 like only, has he strength and freedom ?'"^ Such is 
 
 ^ "If happiness mean, as for most men it does, 'agreeable 
 sensations,' enjoyment refined or not, then must we observe that 
 there is a certainty that 'it is not man's end, and should not be 
 his aim. Strictly considered, this Truth that he has in him 
 something higher than a love of pleasure, take pleasure in what 
 sense you will, has been the text of all true teachers and 
 preachers, since the beginning of the world ; and, in one or another 
 dialect, we may hope will continue to be preached and taught till 
 
 the world end We commonly construct our theory of 
 
 Human Duties, not on any Greatest Nobleness principle, never bo 
 mistaken, no, but on a Greatest Happiness principle. The word 
 Soul with us, as in some Sclavonic Dialects, seems to be synony- 
 
 moxLS with Stomach Observe, too, that this is all a modern 
 
 affair ; belongs not to the old heroic times, but to these dastard 
 
WEAKNESS AND INCAPACITY. 127 
 
 our call of duty, and we secure this reward, wlien we 
 do not shrink from giving it obedience. And just as 
 He Who obeyed it with unswerving fidelity, Who 
 shrank from no toil and no sacrifice, andWho^^ resisted 
 even to blood in striving against sin,'^ was never 
 agitated in His spirit, was never, not even in His last 
 agony — unless it might have been for one dark 
 moment — bereaved of His peace, so, according to 
 our measure of the same faithfulness, may it be also 
 with ourselves. Even when we are toiling most 
 painfully, and struggling most earnestly, and with most 
 of outward perturbation, against the evil by which 
 we are encompassed, we may be conscious of quiet- 
 ness and rest : we may know an inward tranquillity 
 which ^^ passes the understanding '' of those who are 
 unacquainted with its som^ce. It is this reward of 
 fidelity which has been promised by the true in- 
 terpreters of the Christian Revelation and by Christ 
 Himself. '^ My peace,^^ He says, ^^ I give unto you. 
 In Me it shall be yours. ^^ ' 
 
 We see what a misconception this part of the 
 objection we are considering rests upon, and that it 
 disappears as quite irrelevant in our argument, when 
 
 new times ! ' Happiness our being's end and aim ' — all that very 
 paltry speculation, is at bottom, if we will count, not yet two 
 centuries old in the world. The only happiness a brave man ever 
 troubled himself with asking much about, was happiness enough 
 to get his work done." — T. Carlyle, Past and Present. 
 
128 OBJECTIONS FEOM MAn's 
 
 we inquire what lias been really promised as the 
 reward of man's faithful discharge of his vocation. — 
 Then as to the second part of the objection^ we may- 
 ask/ But what is the meaning of ^^ success/' of genuine 
 success ? Surely it does not convey the thought of 
 an immediate conquest over difficulties, of an open and 
 instant triumph of the cause to which we are devoted ? 
 Is it not, on the contrar}^, involved in the very 
 conception of triumphant work that it shall be first 
 followed by what appears failure and frustration ? 
 He who is engaged in that activity which has been 
 " prepared for him/' and who leaves his work to be 
 used by the Ruler of the Fellowship in which he is 
 incorporated, who leaves it to be overruled and 
 interwoven by Him, through those lines of movement 
 which His wisdom has devised, into the general effect 
 and consummation — knows that of necessity, and be- 
 cause the harmonies of this vast economy are so far- 
 reaching, the result of his efforts can only be partially 
 ascertained, and may be altogether hidden and un- 
 known, while yet, in the end, it will be surely fruitful 
 and victorious.^ Do we not see this in the Life of Him 
 
 ^ Apparent failure, that is, failure as determined by eartUj stan- 
 dards, must, from the nature of the case, often be the portion of 
 him who takes his position upon a centre outside the world, and 
 frames his purposes and measures his activity on a celestial 
 scale. For in the far-reaching harmonies of the vast economy in 
 which he works, the results of his efforts can be only partially 
 
WEAKNESS AND INCAPACITY. 129 
 
 about Whom we have been speaking? It is in- 
 deed true that He failed to secure visible success 
 and popular applause. But what has He done for 
 the world ? '' Is it not^ has it not been^ changed 
 ever since He lived in it ? Have not all the con- 
 ditions of human existence been raised by the 
 meanino- which He has shown to be in them^ and the 
 grace which He has put upon them? Is not the 
 air now charged with heavenly odours, and a kind 
 of celestial consciousness, and sense of other worlds 
 w^afted on us in its breath ? Yes, Christ, and His 
 all- quickening life are now in the world as fixed 
 elements, and will be till the end of time, so that we 
 may say, ' Look ye hither, all ye blinded and fallen 
 of mankind. There is a better nature among you, a 
 pure heart out of some purer world is come into your 
 prison, and He walks through it with you.' '^ 
 
 Upon this subject we may recall some words 
 which came from " that wonderful man who swayed 
 the destinies of Europe in the first years of this 
 century.^' It has been remarked on as '' an argument 
 
 ascertained, and may hei'e be altogether hidden and unknown. 
 It lias been tlius with all the great witnesses and woi'kers who 
 have ever lived, and who have always consoled themselves with the 
 assurance of the patriarch, when He said " I know that my Vin- 
 dicator," the Vindicator of the cause which I have chosen, and 
 unto which I shall adhere to the end, " I know He liveth and will 
 stand at the latter day upon the earth," to justify me and all 
 who have worked with me ou my priuciples, and in my trust. 
 
130 OBJECTIONS FEOM MAN^S 
 
 not unnatural in one wlio had that special passion 
 for human glory ^ which has been the incentive of so 
 many heroic careers^ and of so many mighty revolu- 
 tions in the history of the world. In the solitude 
 of his imprisonment, and in the view of death. 
 Napoleon is said to have expressed himself to the 
 following effect.^ ^ I have been accustomed to put 
 before me the examples of Alexander and Caesar, 
 with the hope of rivalling their exploits, and living 
 in men^s minds for ever. Yet, after all, in what sense 
 does Csesar, in what sense does Alexander, live ? 
 Who knows or cares anything about them ? At best, 
 nothing but their names is known ; for who, among 
 the multitude of men who hear, or who utter, their 
 names, really knows anything about their lives, or 
 their deeds, or attaches to those names any definite 
 idea? Nay, even their names do but flit up and 
 down the world like ghosts, mentioned only on 
 particular occasions, or from accidental associations. 
 Their chief home is the school-room ; they have a 
 foremost place in boys^ grammars, and exercise- 
 books ; they are splendid examples for themes ; they 
 form writing copies. So low is heroic Alexander 
 fallen ; so low is imperial Caesar, ' ut pueris placeant 
 et declamatio fiant ! ' 
 
 ^ Fr. Lacordaire, Occasional Sermons, quoted by Dr. Newman 
 in his Grammar of Assent. 
 
WEAKNESS AND INCAPACITY. 131 
 
 eci 
 
 ^But/ on tlie contrary, he is reported to have con- 
 tinued, ^ there is just one name in the whole world 
 that lives. It is the name of one Who passed His 
 years in obscurity, and Who died a malefactor^s 
 death. Eighteen hundred years have gone since that 
 time, but still it has its hold upon the human mind. 
 It has possessed the world, and it maintains posses- 
 sion. Amid the most varied nations, under the most 
 diversified circumstances, in the most cultivated, in 
 the rudest, races and intellects, in all classes of society. 
 The Owner of that great Name reigns. High and 
 low, rich and poor, acknowledge Him. Millions of 
 souls are conversing with Him, are venturing on His 
 word, are looking for His presence. Palaces, sump- 
 tuous, innumerable, are raised to His honour. His 
 image, as He was in the hour of His deepest humilia- 
 tion, is triumphantly displayed in the proud city, in 
 the open country, in the corners of the streets, in the 
 tops of mountains. It sanctifies the ancestral hall, 
 the closet, the bed-chamber. It is the subject for 
 the exercise of the highest genius in the imitative 
 arts. It is worn next the heart in life ; it is held 
 before the failing eyes in death. Here, then, is One 
 Who is not a mere name, Who is not a mere fiction. 
 Who is a reality. He is dead and gone, but still He 
 lives — lives as the living, energetic thought of suc- 
 cessive generations, as the awful motive power of a 
 
 K 2 
 
132 OBJECTIONS FROM MAN^S WEAKNESS AND INCAPACITY. 
 
 thousand great events. He has done, without effort, 
 what others with life-long struggles have not done. 
 Can He be less than Divine ? Who is He but the 
 Creator Himself, Who is Sovereign over His own 
 works, towards whom our eyes and hearts turn in- 
 stinctively, because He is our Father and our God ? ' '' 
 
133 
 
 CHAPTER VII. 
 
 DIFFICULTIES ARISING FROM GENERAL SURVEY OF MAn's 
 
 HISTORY. 
 
 But now a difficulty far greater than that which 
 we have just attempted to remove^ comes forward 
 for consideration. Unlike the Other, this is inde- 
 pendent of individual experience, and arises from a 
 survey of human history, and a general contempla- 
 tion of mankind. 
 
 When this survey and contemplation are enlarged, 
 when the scroll on which human fortunes — with their 
 sad tokens of falsehood, of baseness and malignity, 
 of irremediable anguish and inconsolable remorse — 
 have been written, is more carefully examined, we 
 see everywhere the prophet^s vision of ^' lamentation, 
 and mourning, and woe.^^ It meets us on all sides 
 so that we feel how forcibly the objection comes 
 when men say, ^ Whatever may be attainable by in- 
 dividuals of exceptional faculties and opportunities, 
 the mass of men, the communities of earth, are, and 
 it seems must for ever be, out of harmony with that 
 condition of blessedness for which you say they are 
 destined, and which marks the ancient races of the 
 
134 DIFFICULTIES ARISING FROM 
 
 universe. Notliing can seem more unlikely, nay- 
 more hopeless and even impossible tlian tlie perma- 
 nent restoration and fellowsliip of tlie eartli^s in- 
 habitants amidst tliem/ 
 
 It is an immense consideration which is here 
 opened out before our view. It chills trust and 
 hope, and it paralyzes efforts in innumerable 
 directions, as will be clearly seen if we now examine 
 in detail the objections to which we are referring". 
 
 For here the first impression is deepened, the more 
 closely the details are examined. In this instance 
 minute investigation confirms the inference which 
 is suggested by the first and general survey. If it be 
 true that Christ^s redeeming work appears as a 
 track of light from the beginning of man^s history 
 to this present hour, out of what an abyss has it 
 arisen, and how impenetrably obscure are the regions 
 on either side of it! ^Clouds and darkness^ are 
 indeed around these earthly ways of God. And what 
 awful forms, what scenes of misery and horror, rise 
 up in their oppressive gloom, as we think of the innu- 
 merable millions who have lived, perplexed and sufier- 
 ing all through their lives, and dwell on the mysteries 
 of their condition and their history. The recent ex- 
 plorations in Egypt and Assyria, and in the cities of 
 the West, and an examination of the literature and 
 relics, and of the pictured and sculptured memorials of 
 
GENERAL SURVEY OP MAN^S HISTORY. 135 
 
 the races which, were living there — have shown not 
 simply a disregard of the ends of life, but tokens of 
 foulness and baseness, of lust and cruelty, from the 
 thought of which we retreat with shuddering dread 
 and horror/ Innumerable multitudes are seen car- 
 ried forward by mighty impulses of evil which, appa- 
 rently, they could not resist ; overwhelming influ- 
 ences confirming and augmenting their depravity, 
 as they were passing on through wretchedness 
 here, to apparently worse wretchedness hereafter. 
 This is what we witness in the past. And, at 
 the present hour, masses still vaster lie prostrate 
 beneath the same blighting dominion of which 
 countless generations of their ancestors have been 
 the slaves and victims ! Then again, hardly any- 
 thing seems being effected for their amelioration 
 and relief! If we look searchingly into the im- 
 proving agencies at work, and take into account, 
 not only the missionary and other philanthropic 
 efforts which are directly meant to promote the im- 
 provement of man's condition, but, still farther, the 
 ameliorating influences of civilization and science, 
 
 1 For an example in illustration of the above statement, see 
 Mr. Layard's Discoveries in the Ruins of Bahylon and Nineveh 
 (1853), in wMch are published fearful tokens of Assyrian cruelty 
 in the treatment of military captives. In one of the plates of 
 chapter xx. is exhibited some unknown torture applied to the 
 head ; and in another is exhibited the process, applied to two 
 captives, of flaying men alive. 
 
136 DIFFICULTIES AEISING FROM 
 
 and of other movements, wliich, without profess- 
 ing any benevolent purpose, still tend to promote 
 a better understanding of facts, of tlieir bearings 
 and relationships— we see, nevertheless, almost as 
 mournful a disproportion as ever between the good 
 which is at work, and the evil with which it is con- 
 tending, ^ Now here,' it may be said, ' are realities 
 in present and past times, which cannot be accounted 
 for. We set them against what you have told us 
 about the Divine intention and instruments of man's 
 restoration ; and we do not hesitate to affirm that, 
 looked at fairly, and taking into account all the 
 exceptive instances that should be allowed for, they 
 plainly contradict your declarations/^ 
 
 Such is the "reason of unbelief which we are now 
 thinking of, and which, strongly as it may be stated 
 by objectors, is felt still more strongly and deeply by 
 believers, because of the higher standard by which 
 
 2 " Human life," says one of these objectors, " is but a poor affair 
 at best, and the scene which spreads below and around is but abattle- 
 field at nightfall, with a few victors taking their faint shout away, 
 and leaving the plain crowded with wounds, and vocal with agony. 
 ' Existence itself,' insists Hartmann, ' is an evil in proportion as 
 its range is larger, and you know it more, and that of cultivated 
 men is worst of all. The constitution of the world (so stupidly 
 does it work) would be an unpardonable crime did it issue from a 
 power that knew what it was about.' " — Dr. Martineau, Religion 
 as affected hy Modern Materialism, p. 33. 
 
GENERAL SURVEY OP MAN's HISTORY. 137 
 
 tliey measure man^s condition and liis prospects. 
 Our spirits are most lieavily oppressed as we tliink of 
 tlie facts that liave been just recounted_, because of 
 tlieir strong contrast witli the Revelation of glory 
 and Iove_, which is also in our view, and which for- 
 bids us to retire, as if in dread, from such gloomy 
 contemplations. But now, before reaching any final 
 conclusion on this subject, let us look at these facts 
 in connexion with, and under the light of others, 
 which are equally unquestionable, and which will 
 show the mournful spectacles we have been surveying, 
 under another aspect, and perhaps suggest some 
 different inferences respecting them.^ 
 
 First of all, then, we recur to the fact that in the 
 beginning the main substance of the Gospel Revela- 
 tion was universally promulgated, and that grace has 
 been given to all men for their enlightenment and 
 recovery. Fragments of the Church, of its truths 
 
 3 No writers have more powerfully represented than Christian 
 writers have, these mysterious aspects of the Divine Government. 
 For examples see especially John Foster's Life and Correspon- 
 dence, vol. ii. p. 246 ; and Dr. Newman's Apologia, part vii. 
 Very instructive is it, and full of meaning, to compare these 
 statements from men occupying such different points of view. 
 For, while no one could have expressed more vividly, and even 
 painfully, their sense of the difficulties occasioned by these 
 mysteries, neither has any declared more confidently his con- 
 viction that, nevertheless, " Eighteousness and judgment are the 
 foundations of God's throne." 
 
138 DIFFICULTIES ARISING FEOM 
 
 and institutions, even of its ritual,, may be discovered 
 in almost every region of the earth. Everywhere 
 men have had glimpses of those disclosures which 
 we possess in their integrity. They have had intima- 
 tions of all those verities which God has perfectly 
 revealed to us in Christ. So that in times and 
 places which seem covered with utter darkness, and 
 involved in wretchedness with no alleviation, there 
 have been gleams of light, sometimes brightening 
 towards perfect day, and visitations of mercy which 
 showed that there also God was present amongst His 
 creatures. This view may be neglected in our 
 ordinary teaching, but the Catholic Church has always 
 earnestly affirmed that "The Light ^' from heaven 
 "enlighteneth every man that cometh into the world; '^ 
 that " grace has been given for the merits of Christ 
 all over the earth, so that there is not, nor has there 
 ever been, any corner even in paganism, where it 
 has not been present, present in each heart of man, 
 present in sufficiency for his ultimate salvation. 
 
 )} 4 
 
 "* "Surely you ought to know the Catholic teaching on the 
 subject of grace, .... without my insisting on it. ' Spiritug 
 Domini replevit orbem terrarum.' Grace is given for the merits 
 of Christ all over the earth. There is no corner even of paganism 
 where it is not present, present in each heart of man in real suffi- 
 ciency for his ultimate salvation. Not that the grace presented 
 to each is such as at once to bring him to heaven ; but it is suffi- 
 cient for a beginning. It is sufficient to enable him to plead for 
 other grace, and that second grace is sucl^ as to impetrate a third 
 
GENERAL SURVEY OF MAN^S HISTORY. 139 
 
 Everywhere accordingly^ we can see that^ as the 
 Apostle said, men have been " feeling after God, if, 
 haply, they might find Him/^ In that line of His 
 dealings on which our attention is fixed, and of which 
 Scripture gives the record, the original Revelation 
 was comparatively, at all events, preserved in its 
 integrity. It thus kept up a witness of truths which 
 were originally disclosed, as well as of others which 
 were made known afterwards, and it interpreted the 
 obscure and fragmentary knowledge which, in other 
 places, men possessed. This function has been 
 discharged by the Church from the beginning, and 
 especially among the communities in its immediate 
 neighbourhood. Thus, as one has well said, " If the 
 Bible contains only the record of the Divine dealings 
 with a single nation, if that large other- world, which 
 was no less God^s world than Israel was, could 
 scarcely be named upon its pages, yet, at times, 
 figures crossed the rim of Judaism when brought in 
 contact with it ; and, though passing over it only for 
 a moment, as dim shadows, they give us hints of 
 communications which were going on unsuspected. 
 We are told, for example, of Job, no Jew but an 
 
 grace ; and thus the soul is led on from grace to grace and from 
 strength to strength, until at length it is, so to say, in very sight 
 of heaven, if the gift of perseverance does but complete the work. 
 .... All this may take place even outside the Chm'ch." — 
 Dr. Newman, On Anglican Difficulties, p. 70. 
 
140 DIFFICULTIES ARISING FROM 
 
 Arabian Emir, who, beneath the tents of Uz, con- 
 trived to solve that question to bis heart, which still 
 perplexes us through life, viz. the co-existence of evil 
 with Divine Benevolence. He was one who wrestled 
 with God, as Jacob did, and strove to know the 
 shrouded Name, and hoped to find that it was Love. 
 We find Naaman the Syrian, and Nebuchadnezzar 
 the Babylonian, under the providential and loving 
 discipline of God. Ealiab the Gentile was saved by 
 her faith. The Syro-Phoenician woman by her 
 sick daughter's bedside, and amidst the ravings of 
 insanity, recognizes, without human assistance, the 
 sublime and consoling truth of a Universal Father^s 
 Love in the midst of apparent partiality. The ^ light 
 that lighteth every man which cometh into the 
 world, had not left them in darkness.^ ^''^ Of these 
 truths the Church which, in the words of Richard 
 Hooker, is but " one body from the first beginning 
 of man's history to its last end ^' — kept up the faithful 
 witness, and delivered the true interpretation. It 
 did this eff*ectively until the time of Christ's appear- 
 ing, when it was again sent forth by Him afresh 
 upon its mission, enlightened and strengthened 
 and confirmed. 
 
 The great truth that the dispensation which bears 
 His Name is none other than the old dispensation 
 5 F. W. Eobertson, Sermons, vol. iv. p. 164. 
 
GENERAL SURVEY OF MAN^S ITISTORY. 141^ 
 
 in a completer form, should always be remembered 
 in tliis connexion. Most important in its bearing 
 on the difficulty we are considering, is the certainty 
 that the Church has always carried forward that 
 work of enlightenment and redemption, that work 
 bearing on the bodies and the souls of men, on indi- 
 viduals and on societies — which it is carrying forward 
 at this present time. It has ever existed as the " be- 
 friending and correcting opposite of the world, as 
 the embodied conscience of mankind.''^ ^ Even in the 
 midst of those scenes of gloom, of hopeless anguish 
 and confusion, to which the reason of unbelief we are 
 now considering, has directed our attention — we see it 
 entering into an aggressive conflict with that dark- 
 
 6 " From the beginning the Churcli has not only served as a 
 witness of man's redemption, and carried out its purpose in the 
 healing of individual spirits, but it has also been, as Coleridge 
 {Church and State, p. 138) has described it, 'the sustaining, 
 correcting, befriending opposite of the world, the comj^ensating 
 counterforce to the inherent and inevitable defects of the State,' 
 and, it may be added, of all human associations.— Cp. Arnold, 0?i 
 the Church, p. 151. This influence is wrought (says Mr. Glad- 
 stone, State in Relation to the Church, vol. i. p. 176) ' by pro- 
 posing more powerful motives to do good and avoid evil, by the 
 general development and invigoration of the human faculties ; by 
 removing the great obstructions to unity and peace in societies, 
 caprice, self-sufficiency, arbitrary will, and predisposing the 
 minds of men to submit to reason ; and, we may add, by the 
 importance which is given to peace as a distinct substantive 
 object for which, independently of its results, and when considered 
 merely as implying the absence of the opposite evils, much ought 
 to be sacrificed and endured.' "—Divine Kingdom, &c., p. 90. 
 
142 DIFFICULTIES ARISING FEOM 
 
 ness and corruption. Really, if imperfectly, it has 
 rectified tlie world^s disorders, resisting tlie influences 
 of its levity and falsehood, and alleviating the sorrows 
 which they have always caused. It has contended 
 with the powers of evil in their manifold develop- 
 ments. Not only as a "light ' Vhich should illuminate 
 the world^s darkness, but as " salt ^^ which should 
 counteract its tendencies to decay and putrefaction 
 — has the work of the Church been actually accom- 
 plished amongst the families, the provinces and king- 
 doms, that are in truth combined by it. God has 
 provided for the removal of those evils, the thought 
 of which is so appalling. And if men had truly and 
 zealously worked with Him, those woful ailments and 
 the wickedness which caused them — that degrada- 
 tion and cruelty and suffering, of which we have 
 been reminded — would have been impossible. It is 
 true, indeed, that some of the evils afflicting every 
 part of man^s threefold nature, his body, soul, and 
 spirit, would still, and, of necessity, exist in large 
 and fearful measure, even if the Churches com- 
 mission had been accomplished. But it is no less 
 true now, as it has been always true, that the evils 
 by which man has actually been afflicted, would in 
 that case have everywhere been immensely dimi- 
 nished. For, from the beginning, it has been 
 appointed to go everpvhere, diffusing itself among 
 
GENERAL SURVEY OP MAn's HISTORY. 143 
 
 the families of men^ and labouring earnestly in the 
 Divine task of helping and enlightening them. And 
 it was thus to go accompanied by the Bible, as the 
 charter of its authority and the interpreter of its 
 purposes. 
 
 If now we look again over what seemed utter con- 
 fusion and unmitigated sorrow, a scene of unbroken, 
 hopeless gloom — we perceive that an illuminating and 
 assisting work has been really going forward. And, 
 meanwhile, as we see this fuller light shed upon the sad 
 retrospect and contemplation, another and a more im- 
 portant consideration must be taken into our account. 
 This present earthly scene of existence should be 
 beheld as standing in connexion with another which 
 is far vaster ; and which, although it is neglected in 
 our popular teaching, should be always present in 
 every Christianas prospects. 
 
 By what method man would have moved on to 
 the next scene of his existence, if he had remained 
 amongst the unfallen, can only be conjectured. It 
 is probable that, as is the case with loyal and obe- 
 dient spirits, the change would have occurred by 
 means of what may be called a natural translation 
 into the community which is next in the scale of 
 being above our owm. But from the time of his 
 apostasy, it was appointed that, after his life on 
 
144 DIFFICULTIES AEISING FROM 
 
 eartli has ended, lie sliould move into anotlierj wliicli 
 may be called a supplementary, condition of existence, 
 and should there remain until the course of the world 
 has closed, when all the generations of the world 
 will go forward with their Eedeemer to enter to- 
 gether on the higher estate for which they have 
 been prepared by Him/ In the new and strange 
 circumstances of mankind, this supplementary con- 
 dition was necessary for the purpose of man's indivi- 
 dual, and also of his corporate and social, restoration. 
 .For this end, accordingly, it was appointed and it 
 exists, as one of the Church's institutions. So that 
 besides uniting in firmer bonds the members of living 
 generations, our Divine Fellowship binds together 
 
 7 The evidences of the reality of an intermediate condition of 
 existence between death and the resurrection may be arranged 
 under two principal heads. There are (1) those considerations of 
 fitness in such an arrangement and institution which are instinc- 
 tively suggested by other circumstances in our position, and 
 which, combined together, form a strong presumption of its 
 reality, such as prepares us to receive any authentic intimation 
 on the subject with unquestioning confidence. And (2) there is 
 an immense body of Scripture testimoTiy which is interpreted 
 with uniform agreement, by the highest authorities, as warrant- 
 ing the fact and placing it beyond question. Now, in an examina- 
 tion of both these classes of testimony, and while the reality of 
 the intermediate estate is rising up in unquestionable certainty 
 before the inquirer, it also presents itself to him as an ordinance 
 or appointment of the mediatorial scheme, so that it may be spoken 
 of as having been established in the beginning, as auxiliary and 
 subservient to the purposes contemplated in The Mediator's 
 intervention. — Scripture Studies, Appendix, Note D. 
 
GENERAL SURVEY OF MAN^S HISTORY. 145 
 
 all who have ever dwelt on earth by assembling 
 them in that separate state where they must abide 
 until the consummation of this workVs affairs, and 
 have intercourse with one another, as well as with 
 those who have preceded and succeeded them in 
 their position upon earth. 
 
 In this state then all human generations save the 
 last, which remains to inherit the wisdom and expe- 
 rience of its predecessors, and to witness the final 
 development of the Divine purposes amongst man- 
 ]^ind — will dwell in a condition of immaterial exist- 
 ence, freed from the sensible hindrances which now 
 obstruct a perfect interchange of knowledge, and a 
 free communication of thought and intelligence. By 
 means of this association, the fragmentary portions 
 of each man's information and experience will be 
 completed, so that every one will at length have set 
 before him that complete exhibition which earth's 
 finished history will furnish, respecting God's admi- 
 nistration of this region of His universe. Through 
 the successive additions to its knowledge which will 
 be made by each fresh occupant of that abode when 
 he goes into it, there will be diffused throughout its 
 vast community at the closing era of terrestrial 
 affairs, that same full and comprehensive acquaint-, 
 ance with the workings of the Divine Government, 
 and the significance of the events that have tran- 
 
 L 
 
146 DIFFICULTIES APJSING FEOM 
 
 spired in it — whicli has been attained by tliose latest 
 occupants of earth who will inherit all the wisdom 
 and experience of the generations which they have 
 succeeded. The full meaning of the Economy under 
 which he was here placed, will thus be disclosed to 
 every individual; and, with the quickened and then 
 unobstructed faculty of a spirit for the contempla- 
 tion of spiritual truth, each one will understand the 
 real meaning and intention of all the ordinances of 
 heaven, as they bear on the immortal relations 
 between creatures and their Lord. 
 
 Then, and thus, the complete purport and in- 
 tention of all the arrangements of the economy of 
 restoration will be seen and understood. And in 
 this, as well as other respects (which we cannot here 
 dwell upon, but which will readily suggest them- 
 selves) — this supplementary abode of which we are 
 speaking, constitutes, along with our present em- 
 bodied state of being, one world. The two are, in 
 truth, but different regions of one realm wherein 
 the Mediator's purposes are being carried out.^ 
 
 8 •' If we bear in niiud that this abode constitutes, along with 
 our present embodied state of being, one world, and that the two 
 are in truth but different regions of the one realm wherein the 
 Mediator's purposes are being carried out, we shall at once per- 
 ceive how the processes, simultaneously advancing in both of 
 them, are related to one another. This is that department of His 
 Kingdom in which the Divine purposes are first gradually de- 
 
GENERAL SURVEY OP MAN^S HISTORY. 147 
 
 All tlie brief pathways of liuman beings, wheresoever 
 we may trace them, are seen converging towards 
 that assembly of disembodied souls. And every 
 one^s course, whenever, and in whatever scene it is 
 passed — can only be fully understood when it is 
 regarded in the light which is cast upon it by this 
 fact. Now, under what a different aspect do many 
 perplexed, struggling, darkened lives appear when 
 they are thus regarded. Let us think of it ! Every 
 one who has ever lived, will thus at once participate 
 in the largest intellectual perceptions, and receive all 
 the moral influences which flow from those percep- 
 tions, and which will be increased by that fuller 
 acquaintance with the nature and purposes of the 
 redeeming dispensation, which, along with them, 
 will constitute the inheritance of the latest genera- 
 tions upon earth. ^ 
 
 veloped in the progress of human history ; while the light which 
 may be revealed here, is instantly propagated through that other 
 world until it has been diflfused universally, and with what may be 
 spoken of as uniform intensity. Throughout that portion of God's 
 realm, a communication is instantly made of the last steps in 
 the development of His designs which have been witnessed 
 upon earth ; while, again, means are put 'into the possession of 
 this world's occupants as soon as they pass into the unseen state, 
 which will enable them to obtain the final conclusions and 
 highest advantages of man's terrestrial research."— Diri?ie King- 
 dom, p. 111. 
 
 9 Some interesting remarks on this subject will be found in 
 Bishop Bull's Discourses (Works, vol. i. pp. 23—82) ; in Calvin's 
 Fsychopanny cilia, " qua refellitur quorundam imporitorum error 
 
 L 2 
 
148 DIFFICULTIES ARISING FROM 
 
 Consider now how the difficulty which appeared 
 so formidable, looks when it is contemplated in the 
 light of these two facts ; viz. first, that in all times 
 and places there has been an universal ministry 
 of grace and instruction, outside the Churches limits, 
 as well as in those regions where its course onwards 
 can be traced ; and, again, that simultaneously, in 
 another closely connected scene, men have been 
 living under a special guardianship and influence 
 through which their earthly discipline has been com- 
 pleted. Let these two facts — of which the second 
 stands quite clear of all unauthorized teaching 
 about purgatory — be taken into due account, and 
 then we must surely feel that the oppressiveness 
 of the mystery on which our present '' reason of 
 unbelief ^^ is founded, has been greatly mitigated, 
 if it has not been entirely removed. 
 
 We see that what appeared to spread out as a 
 scene of impenetrable gloom is, in truth, irradiated, 
 here and there, by a heavenly illumination, far and, it 
 may be, universally extending. In virtue of that illu- 
 mination, we perceive that every honest struggler 
 
 qui animas post mortem usque ad ultimum judicium dormire 
 put ant ? " in Huntingford's Testimonies to Intermediate State, &c. 
 (London, 1829); in Copland's Mortal Life (Lond. 1834); in. 
 Dr. Maywahlen's remarkable work, entitled Der Tod, das Todten- 
 reich. und der Zustand, Sfc. (Berlin, 1854) ; and in C. Kingsley's 
 Life and Letters, vol. ii. pp. 394 — 397. 
 
GENERAL SUEVEY OF MAN^S HISTORY. 149 
 
 has been helped forward, every effort in resisting 
 error has been met and seconded, every true thought 
 has been justified. On any theory, indeed, and in 
 the view of every careful thinker, it is an oppressive 
 theme of contemplation ! Yet, how far more easy 
 and tolerable it is, when the universality of the 
 Church is borne in mind, even when our view is 
 limited to this visible scene, and to what appertains 
 to the earthly history of man. And then, how im- 
 mense is that relief which is further ministered, when 
 the connected scene in the " intermediate condition,^^ 
 and all the influences which are at work, among 
 the souls who have therein entered — is taken into 
 our account. The anxiety and anguish of all who 
 have most deeply realized that gloomy contempla- 
 tion is surely well-nigh calmed ! Nor is this all ! 
 We have a further resource, and additional help is 
 given, while we thus dwell on what, indeed, at first 
 looked as if it were a confounding and appall- 
 ing contemplation : we have this when we turn 
 and listen to Him whose sense of those calamities, 
 and whose tenderness and sympathy, are so much 
 intenser and deeper than our own.^ 
 
 Let us question Him upon that awful theme. 
 And if it be true that He makes no direct reply 
 to our inquiries, yet we hear Him utter an assurance 
 1 Reasons of Faith, cliap. vii. 
 
150 DIFFICULTIES AEISING FEOM 
 
 tliat all is riglit and well, notwitlistanding the 
 facts wMcli apparently contradict our belief that 
 He is Wise and Benignant and Almighty, A^Hio is 
 supremely controlling our affairs ! Once, indeed, 
 we hear Him utter that assurance in direct address 
 to heaven, on an occasion when He had confronted 
 those very aspects of the Divine Government by 
 which we have been so painfully disquieted ! '^ I 
 thankfully confess to thee, Father,'' He said, 
 " that Thou hast done well ! Yea, even so. Father, 
 for so it seemed good in Thy sight/' And on other 
 occasions. He distinctly intimated that Divine Love 
 had been exercised even to the utmost verge of pos- 
 sibility, in securing the welfare of that minority which 
 had so disastrously gone astray from the paths of 
 blessedness ! For we must not fail to observe that it 
 is as a minority, and, we may add, a small minority, 
 in comparison with those to whom creation had been 
 a blessing, that He has represented them ! We may, 
 likewise, call attention to the fact that His language 
 when He was speaking on this subject, rebukes those 
 vague notions of Divine Omnipotence which are the 
 real source of so much of that uneasiness whereof we 
 are conscious when we dwell upon it ! That attribute 
 of God does not represent unlimited poAver working 
 in freedom from all conditions ! In fact, such a 
 conception excludes the very idea of power, which 
 
GENEEAL SURVEY OF MAN's HISTORY. 151 
 
 necessarily implies limits and obstacles. The Omni- 
 potence we speak of, represents power that is un- 
 limited within a bounded range of possibilities ; and 
 such a boundary Christ recognized in His emphatic 
 use of the words "cannot" and "impossible!'' 
 Within that limits however, He declared that all 
 had been done, even to the " uttermost/' which In- 
 finite Love and Wisdom could do, to avert those 
 dreadful calamities. And He plainly intimated 
 that, even while possessing those attributes, He had 
 no power of helping those who would not trust 
 Him. And now we ask — Does He not in all these 
 assurances give us reasons for confidence which we 
 must acknowledge are all suflGlcient, when we remem- 
 ber Who He is ? He is conscious of all that myste- 
 riousness by which we are troubled ! He, too, is 
 looking into that darkness. He is looking into it 
 further and more deeply than we can look, and with 
 the future, as well as the past and present, in His 
 view. All, and far more than we see of these 
 mysteries which trouble us, are seen by Him. And 
 not His words only. His sighs. His tears, assure us 
 that He is not indifferent to the anguish which He 
 looks upon, while yet He calmly and sorrowfully 
 affirms that ' all is well ! ' Why then may not His 
 serenity be shared in by ourselves ? 
 
 This assurance has been well set forth by one of the 
 
152 DIFFICULTIES ARISING^ ETC. 
 
 wisest thinkers of our age. ^^ It is certain," lie says, 
 " that He who knows, and who has in His view, all 
 that I see and know, and far more, and whose emo- 
 tions of pity are like my own — save that they are 
 deeper and more constant — has also in His view such 
 facts or such prospects as are more than sufficient 
 for the double purpose; — first, of securing au habitual 
 composure and tranquillity, and then for holding 
 entire an unskaken loyalty towards God. So that if 
 now the question be put to me whether my Christian 
 Belief enables me to rid myself of that burden, far- 
 reaching care, and trouble, which I share with the 
 thoughtful of all ages, my reply is this : — *■ In truth, 
 I have not found the means of ridding myself of this 
 burden ; but, in the Gospels I have found Him in 
 communion with whom I am learning to bear it, and 
 thus I hope to bear it to the end, still retaining my 
 trust in God, as supremely Good and Wise, a Just 
 God and a Saviour.'' " ^ 
 
 2 Restoration of Belief, p. 359. 
 
153 
 
 CHAPTER YIII. 
 
 DIFFICULTIES SUGGESTED BY PEOSPECTS OF THE 
 
 FUTURE. 
 
 And now that so many " reasons of unbelief ^^ have 
 been weakened,, if we may not say removed, surely 
 this attitude of trust in One, whose sensibilities are, 
 at least, as tender as our own, and whose knowledge 
 and range of sight, are immeasurably greater — is a 
 reasonable attitude, and must so commend itself to 
 every inquirer who is impartial and clear-minded. 
 
 This, surely, must be his conviction. And how 
 greatly is it strengthened by remembering that, in 
 almost every instance, the difficulties which we have 
 been considering, have not only been effectively met 
 and dealt with ; but the principles on which they 
 are founded, have pleaded on our side, sanctioning 
 and confirming the explanations of them which have 
 been given. Moreover this impression, which is 
 deepened by the unquestioning belief, and earnest 
 declarations, of the best, and, some of them, the 
 wisest, men that have ever lived — who say how per- 
 fectly they are satisfied in that position to which we 
 have been leading him whom we must speak of as 
 
154 DIFFICULTIES SUGGESTED 
 
 our opponent ^ — is still further, and more deeply, 
 confirmed by that confidence which must linger in 
 the heart of every unbeliever when he remembers 
 the manifold evidences which have been given that 
 He, of whom we are speaking, is indeed worthy of 
 our trust. 
 
 Just at this point then we can imagine that those 
 who were farthest from us, have been seriously moved 
 by such considerations and remembrance. And yet 
 their influence will pass away, when, looking apart 
 from past and surrounding things, men cast their 
 gaze on into the future, and recollect what may well 
 be called the appalling difficulties which are there 
 unfolded in our view. 
 
 We are now speaking of the future beyond the 
 grave, and of the prospects which there open before 
 those unhappy beings who are, commonly, and very 
 significantly, called the *"' lost '^ — ^' lost,'^ since they 
 have wandered away from the harmonies of the Di- 
 vine Order, and have gone far, and it seems fatally, 
 
 ^ Sucli are the deliberate avowals of men whose testimony we 
 must in all reason listen to, and accept. It is true that there are 
 only a few in every age who possess the moral and the intellectual 
 qualifications which are necessary for not only obtaining such 
 convictions, but for also presenting them as the grounds of our 
 own confidence. But as the testimony of such men would be 
 held decisive in any other matter, so no reason can be given 
 why, in this instance, it may not be relied upon. 
 
BY PROSPECTS OP THE FUTUEE. 155 
 
 astray into the " outer darkness " by which it is 
 surrounded. ' He/ it may be said, ^ He in Whom 
 you are trusting, adopted the strongest language 
 which is found in the Psalms and Prophets, when- 
 ever He referred to their condition. Nay, far from 
 mitigating the severity of those announcements, and 
 throwing any glimmer of light on what may truly be 
 called the lurid darkness of those prospects. He even 
 added to their awfulness. Indeed, no one has ever 
 spoken^ or could speak, more sadly and more hope- 
 lessly, of the terrible prospects that lie before those 
 unfortunate members of our race. And when we 
 think who most of those sufferers, even those who 
 have most criminally gone astray, who they are, and 
 remember their feebleness and incapacity — feebleness 
 . and incapacity which have often been inherited, and 
 which are as we may say constitutional — when we 
 think of their terribly heavy disadvantages, of the 
 almost overwhelming might of the temptations under 
 which they have succumbed, and then of the dark 
 hopelessness of the anguish which is reserved for 
 them — when all this is realized, the relief of which we 
 were just now for a moment conscious, disappears. 
 Our difficulties come back upon us with augmented 
 force. Even admitting that every other reason you 
 enumerated has been satisfactorily dealt with, this 
 alone would abundantly justify our unbelief.^ 
 
156 DIFFICULTIES SUGGESTED 
 
 It is indeed a serious difficulty wliicli is thus put 
 forward, and one wliicli cannot be dealt with by any 
 attempts to mitigate its seriousness. In view of it, 
 especially as it is suggested by common popular 
 teaching on this subject — we can well understand 
 the despairing perplexity with which the question 
 may be put — ' Is there, indeed, while such prospects 
 are in our view, is there any sufficient ground and 
 reason for speaking of Christ as The Saviour of man- 
 kind ? Surely, after all, the trust which you have 
 reposed in Him, is without foundation ; the rest and 
 joy begotten by that trust, are nothing more than an 
 illusion/ ^ 
 
 One cannot wonder that this is said, and that even 
 an excitement of horror is produced by the prospects 
 we are speaking of, especially as they are represented 
 in those popular statements which so often shock- 
 ingly dilate on the anguish and torments of those 
 
 * Every one has felt the heavy burden of these meditations, and 
 has mournfully uttered the inquiries which they extort from us. 
 Sadly and painfully have they been entertained by the thoughtful 
 of all ages, for they press upon us, whatever point of view we 
 occupy : they are in no wise the peculiar difficulty of the man 
 who has recognized Christ Jesus as the Son of God and the 
 Gospel Revelation as coming from above. The abyss out of which 
 proceeds the illumined path He has trodden from the beginning, 
 and the darkness also which through its whole course surrounds 
 that path — are clearly and awfully in view, whatever may be the 
 point of observation from wliich we are looking. 
 
BY PROSPECTS OF THE FUTURE. 157 
 
 sufferers, reckoning up, in horrible detail, tlie ele- 
 ments of the misery which they are enduring, and the 
 lengthened period through which it is prolonged. 
 In such pictures we find what may well be spoken 
 of as visions of excitement, and for this reason we 
 should first ask for a considerate estimate and mea- 
 surement of the fact, apart from the exaggerations 
 which it not unnaturally awakens.^ 
 
 Thus looking, then, we see that the language of the 
 Old Testament upon this subject, is not only figurative, 
 but we may say necessarily so, just as our common 
 expressions are, when we speak of the " corruption '^ 
 of man^s nature, and of the " decay " of his faculties 
 and powers. When it is said that evil men will be 
 cast into Gehenna, where '' the worm dieth not, and 
 the fire is nob quenched,^^ ^ the prophet Isaiah was 
 
 3 It has been justly said that " The graphic and powerful pic- 
 tures of the fate of the ' lost ' which are given in the New Testament, 
 fared as badly as other conceptions when they fell into the hands 
 of the materialists of the Middle Ages. Their true meaning was 
 entii-ely obliterated ; and Hell, instead of being the Gehenna of the 
 Universe, the place where all its garbage and filth are consumed, 
 was changed into a region shut in by adamantine walls and full of 
 impossible physical fires. The one idea is awful, wliile the other 
 is simply grotesque. An ancient Jew, who had occasion to pass 
 by the valley of Hinnotn, and whose senses were invaded by the 
 sights and smells of that doleful region, must have entertained a 
 conception of the Hell described by Christ, as difierent as 
 possible from that which has reached us from the Middle 
 Ages." 
 
 4 Isaiah Ixvi. 2i. Cp. Mark ix. 44. 
 
158 DIFFICULTIES SUGGESTED 
 
 describing the punishment which was inflicted on 
 the viler class of criminals, whose bodies after exe- 
 cution, were deprived of the rites of sepulture, and 
 were either burned to ashes, or left mouldering above 
 ground to be devoured by worms. Within the pre- 
 cincts of Jerusalem there was a valley bearing that 
 very name, where this worst part of criminal punish- 
 ment was executed. Fires were continually kept burn- 
 ing there, in order to destroy the dangerous effluvia 
 from the animal remains which were cast into it and 
 burnt; and hence the name of this place, the most 
 execrable known to the Jews, was employed to 
 denote the habitation of the evil, and is thus used in 
 Christ^s discourses in the New Testament. Now the 
 fact that, in speaking of the future of evil men. He 
 employed language which would at once remind His 
 hearers of the most offensive scenes and processes 
 with which they were acquainted, really expressed 
 nothing but that which we commonly express in the 
 words to which we just referred. In that figurative 
 delineation, He was describing what is, in fact, 
 accomplished in the victims of vice and folly daily 
 before our eyes, as we behold men rotting in their 
 " trespasses and sins ; '' indifference, deadly uncon- 
 sciousness, and then loathsome corruption, stealing 
 over them, till they become an incumbrance on the 
 earth, an odious and ghastly off'ence to every one who 
 
BY PROSPECTS OF THE FUTURE. 159 
 
 must come near them/ Thus Christ spoke of evil 
 men. And He always connected their future retri- 
 bution with those present results of evil which are 
 going forward now in their experience. "Sowing to 
 the flesh/^ they now "of the flesh reap corrup- 
 tion/' so that the darkest representations of their 
 after-condition is simply the lengthening out of 
 those consequences^ wrought by the selfishness and 
 the malignity that so disturb the harmonies of the 
 Divine Kingdom — which we are continually witness- 
 ing. Those consequences^ He said_, would continue, 
 and grow more intense_,in that after-life into which the 
 present life will pass. He called it a scene of endless 
 confusion and discord, of weariness and sorrow and 
 self-reproach. And He did indeed also speak as if 
 release and restoration from it were impossible. 
 
 ^ This figure has been powerfully depicted by Tennyson in his 
 "Vision of Sin/' The poem begins by representing a youth, in the 
 fulness of youthful energy, " riding upon a horse with wings that 
 would have flown," going through a palace gate into a scene of 
 riotous profligate indulgence. Thence, after a while, he comes 
 forth, a grey-headed, "gap-toothed man, as lean as Death, who 
 slowly rode across a withered heath." We learn how corrupt he 
 had become, by listening to his loathsome ribald talk, pouring out 
 scorn on all things pure and venerable. He had " lived after the 
 flesh," and had therefore spiritually died. After describing the 
 outbursts of his corrupted folly, the vision leaves him "sinking far 
 below, amidst the rottenness of other death, pierced with worms, 
 and slowly quickening into baser forms. Then some one spake 
 * Behold ! It was a crime of sense, avenged by sense, that wore 
 with time ! ' " 
 
160 DIFFICULTIES SUGGESTED 
 
 The fact on wliicli we are now dwelling, shonld be 
 carefully remembered. Christ introduced no new 
 difficulty. The hardest thing that can be said, is 
 that in His sad and dark allusions to the destinies 
 of the wicked, the self-willed, and the mistrusting. 
 He does not mitigate what we observe, and must for 
 ourselves foresee, of the troubles which such men are 
 incurring in ^^mind and body and estate.''^ The diffi- 
 culties which they suggest, have been painfully enter- 
 tained by the thoughtful of all ages ; and the special 
 oppressiveness which we feel in thinking of them, 
 arises from their strong contrast with the revelation 
 of Glory and Love which is also in our view, and 
 which, as was said before, forbids us to shrink away 
 from, as if we feared, such gloomy contemplations. 
 
 But now, to bring forward our main answer to 
 this last difficulty — let it be observed that, while He 
 adopted the representation which men have adopted 
 in all ages, as the very words they use are testi- 
 fying, as to the consequences of vice and folly — 
 He could not, looking on into the future. He could 
 not have given any intelligible explanation of what 
 will happen in a condition which cannot possibly, by 
 any means, be made intelligible to our minds. We 
 may talk about the ultimate destinies of the finally 
 impenitent, but, if we examine the value of the 
 single terms which must be used in doing so, we 
 
BY PROSPECTS OF THE FUTURE. 161 
 
 shall find that they are in eflfect unmeaning words. 
 No definite significance can be assigned to them. 
 Happily_, we have no experience that will enable us 
 to attach any real thought to the language which 
 must be used in speaking of a condition wherein the 
 evil beings of all ages are assembled, and assembled 
 in a complete and permanent separation from the 
 good.^ 
 
 For these reasons,, any explanation of the condi- 
 tion of those whom we call the ^ lost ^ is quite im- 
 possible. And if we may so speak^ the impossibility 
 
 6 " No form of words could make the consciousness of one 
 who has been steeped in the abominations of a Norfolk Island 
 community intelligible to another who has always lived amidst 
 the associations of a pure and refined English home. Nor 
 could the consciousness of this person be made intelligible 
 to the former. For while, through their varied combinations, 
 words may indeed set forth a hitJierto unknown experience, 
 their power in doing this is limited by the value which each 
 separate vocable has already gotten in our minds. And, in the 
 case supposed, many of the terms that must be used to make the 
 two courses of experience mutually intelligible to the indiWduals 
 referred to, are in their respective minds devoid of meaning ; in 
 fact, the men are destitute of the necessary medium of communi- 
 cation. Now this supposition illustrates the difficulty which is 
 spoken of above. We may talk about the ultiinate destinies of 
 the finally impenitent, but if we examine the value of the single 
 terms which must be used in doing so, we shall find that they are 
 in fact mere words ; no definite significance can be assigned to 
 them. Happily we have no experience that will enable us to attach 
 any real thought to the language which must be used when we 
 speak of a condition wherein the evil beings of all ages are 
 assembled in an entire separation from the good." — Divine 
 Kingdom, p. 285. 
 
 M 
 
162 DIFFICULTIES SUGGESTED 
 
 is increased by tlie certainty that, in time to come, 
 great qlianges in tlie physical universe will occur, 
 similar to those which have already happened, but 
 probably of far vaster magnitude. In the words of a 
 great master of science, " This vast universe will visit 
 other regions of the infinitude of space ; new, and it 
 may be, inconceivable, circumstances will then have 
 intervened : new forces, and new combinations of 
 forces existing, will have been introduced. Both the 
 rate, and the line, of our earth^s stately progress, will 
 be changed.^^ And, besides, it may be confidently 
 asked, ' Can the materialism of the universe, created, 
 dependent, and bounded as it is, be destined to per- 
 petuity ? Does not the very notion of it, as a sub- 
 ordinate agency, imply that it will come to an end, 
 and that it will, in due course be succeeded by some 
 other which shall in like manner be divinely ap- 
 pointed for the accomplishment of the supreme 
 design of all creation ? ^ 
 
 These natural uncertainties, as we may call them, 
 with respect to the circumstances of the future life, 
 give force to the question, ' Why should the trust 
 which we were beginning to place in Christ, as our 
 Saviour, be withdrawn ? Why should we be even 
 shaken in maintaining it?^ He uses language with 
 regard to the future of evil men which is evidently 
 warranted by our common instincts, and by obser- 
 
BY PROSPECTS OF THE FUTURE. 163 
 
 vation also^ so far as we can trace tlie consequences 
 of their deeds. He looks, and speaks_, not more sadly, 
 if we may not say severely, than even we can see 
 He is justified in doing ! Is it not then wiser to 
 acknowledge that we who are here witnesses of the 
 stern inflexibility of the constitution of the universe, 
 must regard it as only too credible that an eternal 
 impossibility may prevent the restoration of the lost 
 at any future period ? While yet we may also say, 
 that, if such an impossibility does not exist, if, in the 
 resources of the Infinite Understanding, there are any 
 agencies which can provide for the ultimate deliver- 
 ance of the apostates from their sad, and otherwise 
 continually darkening, condition — then, unquestion- 
 ably, those agencies will be employed. When, or 
 how, they will come into operation, probably no 
 human form of speech could state, or make intelli- 
 gible. If they exist at all, they are hidden amidst 
 those depths which lie shrouded before our view; 
 and therefore we need not wonder that an awful 
 silence has been maintained respecting them. A 
 dimly glimmering, and faint hope is here, indeed, 
 suggested on behalf of the unhappy subjects of our 
 darker contemplations. And yet when we consider 
 how, even should that hope be realized, their per- 
 fect fruition of existence must be retarded by their 
 wrongly-chosen course, and how, at whatever dis- 
 
 M 2 
 
164 DIFFICULTIES SUGGESTED 
 
 tance afar off may be the period wlien we regard 
 them, it must cause them to be then occupying 
 a position far inferior to that which they might 
 have otherwise attained— we may, even with this 
 prospect of what may be spoken of as Universal 
 Kedemption in our view, perfectly concur in the 
 statements which speak of transgressors as victims 
 of '' eternal loss.'' Yes, of loss eternal, and irre- 
 parable too, as we must admit when we remember 
 that, even in our most hopeful anticipation of their 
 prospects, they will be separated for ages, if not 
 for ever, from their best companions in this stage 
 . of their existence, not to speak of their long delayed 
 attainment of those heights of blessedness which 
 were immediately within their reach. 
 
 Thus, as we linger in presence of the heavy dark- 
 ness which stands before us at that remotest point 
 of thought, its unfathomable depths suggest con- 
 siderations which may, in a great degree, mitigate 
 the only discomfort which our view of the Eevealed 
 Order of Heaven and Earth can cause. Glorious 
 throughout, in its design and its provisions, it 
 nevertheless suggests one difficulty, in the fearfal 
 and ever-deepening woe of those who have trans- 
 gressed its ordinances — which mars the sublime com- 
 placency that should accompany our meditations. 
 
BY PEOSPECTS OF THE FUTURE. 165 
 
 And yet this occasion of saddest pain — which is 
 itself one of the trials of our faith, nay, which is a 
 portion of our remedial discipline in the present state 
 — may, as we thus speculate on the possibilities of 
 the unknown future, be even now partially removed, 
 while hereafter we shall be relieved from it entirely. 
 For, from the higher point of view from which we may 
 then look, we shall have such a profound conscious- 
 ness of the rectitude of every appointment, and of 
 the unspeakable smallness of the minority among 
 the heirs of life to whom existence has become 
 a curse, that we shall perfectly share in the Divine 
 Complacency which we know is undisturbed by the 
 knowledge of their sufferings, whatever may be the 
 intensity of those sufferings, and whatever the 
 length of their duration. 
 
166 
 
 CHAPTER IX. 
 
 CONCLUSION. 
 
 We hold this conviction_, and we hold it undisturbed 
 by any of the '' reasons of unbelief ^^ which are now 
 forced upon our notice. In every instance,, they 
 arise from defective and narrow apprehensions of 
 what is in the view of Christian men ; and they are 
 mitigated^ if not entirely removed, by the larger 
 teaching of the Fathers and Doctors of the Church. 
 That teaching opens out visions very different 
 from those which we meet with in the popular 
 representations of the eager impulsive spirits who 
 obtrude themselves on men^s attention. Our genu- 
 ine instructors show us all things in heaven and 
 earth joined together in one grand system, which 
 includes all worlds and ages, and all the races which 
 have sprung up in the midst of them. Using the 
 Organs of Divine Revelation in their purely instru- 
 mental character, and not mainly intent, after the 
 manner of our popular teachers, on theories respect- 
 ing them. Catholic Teachers have shown our present, 
 and all future, human life in unbroken continuity with 
 
CONCLUSION. 1G7 
 
 tlie past^ and connected in one Economy with all 
 otlier existences : our sphere of being is seen to be 
 harmoniously linked with all other spheres belonging 
 to that Universal Order into which it was originally 
 incorporated.^ Looking out from the most com- 
 manding position of thought which man has ever 
 occupied^ and thence taking the largest and most 
 comprehensive views of our place and relations, 
 and of the course of our affairs, they showed how 
 every misconception of heresy and all the cavilliags 
 of unbelief, only bring out more fully the majesty 
 and glory of the Truth which the Divine Eevealer 
 embodied in His Person, and unfolded in His Life 
 and Work. They showed that the historical realities 
 
 1 
 
 " The inconsiderate, we might almost say idolatrous, language 
 which is used by many Christian men about the Church and the 
 Bible, has the effect of obscuring Christ Himself, as well as His 
 words and works, and hiding from our brethren's view the glories 
 of His kingdom. Instead of putting forward these instruments, 
 first of all, in their simply instrumental character, many demand, 
 at the very outset, that homage for them which cannot be duly 
 rendered till most of their purposes are served, till they have m 
 fact placed man above themselves, and brought him into living 
 intercourse with those supernatural realities about which they 
 were given to furnish information. Thence, and only thence, 
 from what we may call a position of approximate belief, can he 
 understand and appreciate these Revelation Organs, just as he 
 can only fully understand, and with perfect effectiveness employ, 
 the instruments of scientific research when he has already fruit- 
 fully used them in actual investigation/'— aSo» of Man ; His Life 
 and Ministry, pp. 253-4. 
 
168 CONCLUSION. 
 
 and the present events and facts of man^s existence 
 are in keeping and analogy with those which prevail 
 elsewhere, and that the principles embodied in them, 
 the laws according to which we ourselves live and 
 work and suffer, are identical with those by which 
 existence in all worlds is ordered. Hence we see 
 that the very grounds upon which the main objec- 
 tions to our creed are founded, are justified in the 
 facts which it actually discloses, and that, when they 
 are duly heeded, our faith receives from them 
 strength and confirmation. 
 
 Moreover this larger teaching communicates rea- 
 sonable confidence as we look on in the future towards 
 the farthest limits to which thought can convey us 
 with assurance. And while we hence see that the 
 regions beyond those limits are unillumined, that no 
 lights can be descried amidst them, that they are 
 shrouded by a darkness into which conjecture alone 
 can venture — yet they show that this conjecture 
 may be hopeful, and that even there the mind is not 
 utterly bafiled, nor entirely destitute of help in 
 its advances. 
 
 Of all this we have seen some glimpses, and now 
 the question may be asked, ' Should not what we have 
 thus seen, beget trusting and heedful regards when 
 men with claims upon our confidence, declare that in 
 
CONCLUSION. 1G9 
 
 Christ^s Gospel we liave God^s Revelation of Himself, 
 of the nature of the system in which He has placed 
 us, and of our duties and relations in the midst of it ? 
 ' We are sure of this/ they tell us, ' and you also may 
 be sure/ And why should we not heed them when 
 it has been clearly proved that all presumptions are 
 in favour of their trust, and that the very furthest 
 point away from theirs is doubt upon the subject — 
 doubt, and not mistrusting, but longing, hopeful, 
 doubt/ 
 
 Yes, hopeful, longing doubt, like that of the 
 Apostle Thomas, is the furthest position to which 
 any man can reasonably betake himself from the 
 Christian ground which we are occupying. St. 
 Thomas doubted because Christ^s Resurrection 
 seemed too good news to be believed. Well, and 
 there really is no other position but such doubt — ■ 
 doubt from which he desires to be freed — that an 
 unbeliever can justify by any of the arguments which 
 we have considered. On the other hand, we have 
 seen reasons which require him to move from this 
 position. For that is a great illusion by which many 
 men console themselves when they suppose that 
 by denying, or even neglecting, the verities of the 
 Christian Revelation, they have freed themselves 
 from every perplexity, and secured a clear and open 
 region of speculation in which their minds may 
 
170 CONCLUSION. 
 
 wander where tliey list. Hardly any illusion can be 
 
 falser, or more entirely unfounded. When one affirms 
 
 that such and such things do not exist, or, if the 
 
 controversy relate to the future, that they never will, 
 
 his negative is really tantamount to an affirmation, 
 
 viz. that certain other things are lying in the years 
 
 to come, or are existing now arouud us. The denials, 
 
 nay, even the doubts, of such men do in fact constitute 
 
 a creed. Indeed it may be said that in many cases 
 
 unbelievers are, of all beings, the most credulous : 
 
 they often hold views which stagger and overcome 
 
 our capabilities of trust; we are not sufficiently 
 
 confiding to believe in them. One might show the 
 
 truth of this assertion in detail, in the case of every 
 
 form of infidelity, from that of him who tells us 
 
 ' There is no God,^ which plainly implies his belief 
 
 that he himself is gifted with omniscience ; for, 
 
 unless he be, how can he know that there are not 
 
 somewhere tokens of the Divine Existence by which 
 
 even he would be convinced ; ^ — from his case, we 
 
 say, to the mildest form of sceptical denial, it may 
 
 be shown that, at all events, an absolute negation 
 
 is impossible, and that the furthest point to which 
 
 any one can depart from the Christian position, is a 
 
 state of cloubt in which he is bound to listen to 
 
 evidence, and hold himself accessible to reasons for 
 
 2 John Foster, Essays. 
 
CONCLUSION. 171 
 
 conviction. And^ therefore, just as the Apostles spake 
 to their untrusting companion^ do we now speak 
 to ours in the position where he also stands aloof. 
 ' Brother/ we say, ^ believe us. The fact is as we 
 affirm. We have seen the Lord. And it was no 
 phantom vision that flitted doubtfully before our 
 eyes which we looked upon, as you might have con- 
 cluded from the stray reports that may have reached 
 you. We are certain that if you will also stand and 
 look, your darkness, too, will be irradiated with His 
 presence ! You also will see His face and hear 
 His voice ! Nay, your very hands will handle the 
 Word of Life. And you will be assured, as we have 
 been, that you can trust Him, and trust Him utterly 
 for ever ! 
 
 Then you will be no longer faithless but believing. 
 And you will join with us in glorifying the great 
 Name of Him Who, '^ by His death, hath destroyed 
 death, and by His rising to life again hath restored 
 unto us everlasting life ;'' and Whom, therefore, 
 " with Angels and Archangels, and all the company 
 of Heaven, we laud and magnify,^^ evermore praising 
 Him, and ascribing all honour and glory to His 
 Name. 
 
APPENDIX. 
 
 PAGE 
 
 Note A.— On the "Hostility between Science and Theology " 173 
 
 „ B. — Resemblance between Christianity and the " Re- 
 ligions of the World " 175 
 
 ^^ C.— On the Limited Diffusion of Christianity . . 178 
 
 „ D. — On Miracles 181 
 
 „ E.— On the Necessity of Faith 184 
 
 „ F. — Difficulties connected with Prayer . . . 185 
 
 „ G. -On the Relation between the Church and the Bible 187 
 
 „ H.— On the Earlier Years of Christ's Life . . .189 
 
 „ I. — On the Intermediate State of Souls . . . 191 
 
 „ K.— On DiflBculties connected with the Future Life . 193 
 
APPENDIX. 
 
 I HERE append some additional instances of those pleas of un- 
 belief which are most commonly brought forward. In every 
 instance, it will be seen that they are products of those 
 same misconceptions — on the part of men who have only seen 
 Christian Truth under partial aspects, or have failed to look 
 through the symbols by which it is presented, or who have sub- 
 mitted only their fancy and emotions to its influence — on which 
 we have dwelt in the preceding pages. 
 
 NOTE A, 
 
 ON THE " HOSTILITY BETWEEN SCIENCE AND THEOLOGY." 
 
 We saw (Chap. I.) that they are pleading an irrelevant argu- 
 ment, as they are guilty of an unwarranted assumption, who 
 say, ' Why should we trouble ourselves with mere notions and 
 conjectures, when, with small enough time and faculty at our 
 command, so many substantial realities of matter and life are 
 urgently claiming our investigation ? ' In reply, we showed 
 that the statements of Revelation are not marked by the abstract 
 character which is implied in this objection ; but that they 
 relate to facts, and to facts which are as substantial as any that 
 are made known by experience, or by observation. 
 
 Hence it is evident that the common expression, " hostility 
 between science and theology," which is intelligible enough if 
 Christianity is indeed only a ' Theory of the Universe,' cannot be 
 
174 APPENDIX. 
 
 admitted when we regard it as a congeries of realities, and an 
 announcement of the laws by which existence is controlled. It 
 is true that the method by which these facts and laws have been 
 made known, has been supernaturally used ; but in itself it is 
 familiar, and the things it communicates are identical in nature 
 and form with other realities within our view. They may there- 
 fore claim a place in that great induction from which a complete 
 knowledge of man's condition must be drawn. What is science 
 but a collection of results which have been obtained from an 
 observation of realities ? And, whatever its pretensions, is it not 
 necessarily defective, unless every class of realities has been 
 examined, and takeu into its account ? Besides, it manifestly 
 needs the light, the knowledge and explanations, which re- 
 vealed facts supply. Surely, then, if its researches are con- 
 ducted in the genuine philosophic spirit — instead of regarding 
 these facts with jealous hostility, it should welcome them, and 
 give them respectful and attentive consideration. 
 
 And not only is the alleged hostility unjustifiably, and even 
 absurdly spoken of, but, as the consideration just named might 
 lead us to expect, it brings difficulties upon the scientist, which 
 are, at least, as serious as those which beset the theologian. Not 
 to speak of certain incidental notices which came forth while the 
 Revelation was in progress, although they formed no part of it, ^ 
 consider how the range of view which it implies, and its occa- 
 sional allusions, have anticipated our recent astronomical and 
 geological discoveries. Many direct statements, as well as pass- 
 ing, intimations made b}- The Revealer, are, in fact, seen to have 
 anticipated some of the latest and surest results of scientific 
 investigation. The effect of this investigation has been to 
 set within our view those very scenes of life about which 
 Revelation speaks, and those periods of existence which are 
 implied in its announcements. Unexpected and impressive 
 
 ^ Divine Kingdom, ^c, chap i. 
 
r. 
 
 APPENDIX. 17o 
 
 illustrations of what in it was before obscure, have been 
 supplied b}^ what we have le^entlj learnt concerning the 
 mutual connexions of regions outside our sphere, and by 
 our knowledge of their close interdependence, and of their 
 physical identity. Innumerable instances might be brought 
 forward in proof and explanation of these statements. And 
 when larger views are taken on both sides, and points of 
 reconciliation are looked out for, other instances will be dis- 
 covered. The two classes of facts will fall into, and will 
 manifest, the harmon^^ which actually belongs to them, which 
 can already be perceived in many instances, and which, we may 
 be certain, will be discovered in others. 
 
 This conviction will strengthen, the longer and the more sim- 
 ply and steadfastly the facts of Revelation are dvvelt upon. Our 
 feeling that they are in unity with all other realities that have 
 been surely ascertained, will be increasingly confirmed, just as 
 the astronomer feels his sense of the unity of the whole creation 
 deepened, now that he finds reasons for believing that not only 
 the same laws, but the same materials, exist in the most dis- 
 tant regions of the Universe which are found here in the move- 
 ments and materials of earth. Over and above that trust in his 
 conclusions, which is drawn from his knowledge that the methods 
 employed by him are secure — beyond this, in the substance of 
 the conclusions themselves, he finds reasons, the force of which 
 he cannot convey to an outsider, or to one just entering on his 
 researches, for being assured that he has grasped the very 
 reality of things, that he is concerned and conversing with 
 what really is, in what he is believing. 
 
 NOTE B. 
 
 RESEMBLANCE BETWEEN CHRISTIANITY AND THE '" RELIGIONS 
 
 OF THE W^ORLD." 
 
 The view of Christian truth which removes the apparent 
 discrepancies between Science and Theologj', also explains the 
 
176 APPENDIX. 
 
 resemblance "between Christianity and the " religions of the 
 world." 
 
 For when we consider all that is implied in the statement 
 that the disclosures of Revelation began with the beginning of 
 man's history, we might expect that traces of those truths which 
 were made known when the Revelation opened, would be 
 universal. In the earliest settlement of mankind, only a small 
 community was gathered, and its members would naturally 
 carry with them, in their migrations from that common centre, 
 recollections of what they had learned from their first teacher, 
 and then hand them down in sacred traditions to their children. 
 In this way the main substance of the Heavenly Message 
 would be diffused in every region of the world, as is now discovered 
 to be the case among all races which have not fallen utterly 
 into a condition of barbarism and darkness. Fragments of that 
 account of Himself, of His purposes and ways, which God 
 gave to the first members of the human family, exist every- 
 where. And, as we might very naturally expect, portions of the 
 original instruments of worship are also everywhere discovered. 
 Some traces of the ritual used in the primeval Church, are 
 found in countries widely separated ; &nd this accounts for the 
 fact that Moses was expressly commanded to blend and in- 
 corporate some of the Egyptian rites and ceremonies among the 
 religious ordinances of his people, and for those resemblances to 
 Catholic worship which so surprised many of the first mis- 
 sionaries in the East. 
 
 How natural, too, that, while we should everywhere perceive 
 a common substratum of Revealed Truth, we should also 
 discover it mixed up with many errors, and characterized by 
 features which betokened the region into which it had been 
 carried. How easily would it get blended with speculations 
 distinctly marked with the one-sidedness of the race by which 
 it has been preserved. Such partiality and narrowness would 
 in time necessarily characterize the traditions which were held 
 
APPENDIX. 177 
 
 by men living in separated regions ; and who were therefore 
 deprived of the mutual counsel, and compensating help, which 
 different communities might have given to each other. As 
 Neander has observed, " What has been said of the spiritual 
 gifts whereby the particular members of the Church combine 
 to make up what is wanting in each, is also applicable to the 
 differences between nations. Each has received its peculiar 
 post and office in creation." " Unto one is given, by The Spirit, 
 the word of wisdom ; to another the word of knowledge by the 
 same Spirit ; to another faith by the same Spirit ;" while others 
 are furnished with endowments that may be used in forms of 
 practical activity. But, apart from one another, they naturally 
 took partial and incomplete, or, as we before said, one-sided 
 views of truth, views which are brought out, and are also 
 justified, by the Christian Revelation where it is retained in its 
 integrity. 
 
 Thus, in Mahometanism we see a mighty protest on behalf 
 of the unity of God, and of the changelessness of His Eternal 
 Will. In Brahminism we find glimpses of the Incarnation. 
 Buddhism tells how The Divine Spirit dwells in men, and 
 quickens and inspires them. In all these systems we find man}' 
 partial unveilings of the unseen world, and of our place and 
 destiny therein, such as it might be expected we should find. 
 But then, as we might also have expected, these truths are 
 never seen in perfect combination. The declarations of these 
 " religions of the world " are never harmoniously joined. There 
 is no depth and completeness in their revelations of the Order 
 in which we are living. Their crescent lights are never blended 
 in one full-orbed illumination. In short, they stand in that 
 very relation to our Creed, which due consideration would have 
 led us to expect. And just so also do the Societies connected 
 with them, stand in relation to the Christian Church, and their 
 sacred documents, the Koran and the Vedas, bear the same rela- 
 tion to our Scriptures. Those Societies do not come down from 
 
 N 
 
178 APPENDIX. 
 
 the beginning of man's liistoiy, nor are the}^ as tbe Church of 
 Christ now is, advancing in diffusive movement over the surface 
 of the earth. And so again their sacred writings are only collec- 
 tions of precepts and rhapsodies. Unlike the Bible, they are not 
 livingly connected with the history of past ages ; nor do they, 
 as it does, reach downwards in continuous progress to the times 
 which are now present, and from hence move far onward into 
 the future. That is to say, these ' religions of the world ' 
 stand in that very relation to the Messages of God which 
 we should expect, when the true character of those Messages is 
 perceived. 
 
 NOTE C. 
 
 ON THE LIMITED DIFFUSION OF CHEISTIANITY. 
 
 But then, it ma}' be said, 'These views of the relation in 
 which Divine Eevelation stands to the " religions of the 
 world,'' give additional force to another difficulty, that, viz. 
 which is drawn from men's imperfect apprehension of Christian 
 truth, and from its limited diffusion and acceptance.' 
 
 It is asked, ' Why, since your Creed explains the perplexities 
 and supplements the deficiencies of these religions, why has it 
 not been everywhere eagerly received ? Candid, not to say 
 charitable, reflections on what Christian men have done to 
 extend the knowledge which they naturally regard as the most 
 valuable in their possession, disclose a vast expenditure of 
 strenuous effort in the work. The prodigal self-devotion of some 
 amongst them has so compensated for the apathy of their 
 associates, that the total amount of missionary earnestness 
 appears to have been almost commensurate with the demand 
 for it. And why then, simply regarding your Creed as the 
 statement of realities otherwise unknown, why, commended 
 and confirmed, as it has been, by vouchers so impressive. 
 
APPENDIX. 179 
 
 and especially by its answer to the perplexities, and its sup- 
 plement of the defects, in the systems that surround it — has 
 it not, long since, been universally received into the place whieli, 
 if your account of it be true, it may rightly claim in that in- 
 duction of facts from which a complete knowledge of man's 
 condition may be drawn?' 
 
 Questions of this kind are often put impatiently, and we must 
 acknowledge that there is great force in them. But our view 
 of Divine Revelation, as being simply an unveiling of the un- 
 seen order of existence and of the connexion in which we stand 
 to it, furnishes an effective solution of this difficult}^ For, from 
 the nature of the human mind such truths require patient 
 exercises of attention, sustained and steadfast fixedness of 
 thought, in order that they may be adequately apprehended. 
 As has been already said, ''Time is necessary for the full 
 comprehension and perfection of great ideas ; and the highest 
 and most wonderful truths, though communicated to the world 
 once for all by inspired teachers, could not be comprehended, all 
 at once, by the recipients ; but, as received and transmitted by 
 minds not inspired, and through media which were human, have 
 required only the longer time and deeper thought for their full 
 elucidation." Besides, it was needful that man's acquaintance 
 with himself, and with his histor}-, should be enlarged, and that 
 he should gain a profounder insight into the structure of the 
 material creation, in order that he might see the full significance 
 of what has been unfolded in his view. And this increased 
 knowledge must be joined with the meditations of saints, the 
 questionings of heresy and unbelief, and the progress of human 
 affairs, before the obscuring veil which rests before men's 
 intellects, can be perfectly removed. Moreover, as we have 
 already said, in order that their comprehension of what has 
 been made known might be perfected, the co-operation of races, 
 their mutual counsel and compensating help, was needed. And, 
 hitherto, to furnish this has been impossible, on account of 
 
 N 2 
 
1 80 APPENDIX. 
 
 tlie separation of peoples, which makes the world, as we see it in 
 past ages, so unlike what we see it in our own. Christian 
 truth, therefore, being what, in our treatment of the misconcep- 
 tions with which we have been dealing, we have affirmed it 
 it;_man's faulty apprehension of it, and its consequently limited 
 diffusion, necessarily follow. Besides, as we have already seen 
 (Chap. VII.) that these misconceptions imply no fatal disad- 
 vantage to individuals, we can also see that they are now plainly 
 coming to an end. 
 
 Larger apprehensions of our Belief, extended views of the 
 realities with which it is conversant, are dawning on men's 
 minds, and its truths are coming forth in more numerous 
 and practical relations. Moreover its universal diffusion is in 
 our view assured. Christ's Teaching is identified with the 
 civilization which is now universally extending, and the highest 
 literature will secure the diffusion of the Gospel along with it. 
 Indeed we may say that our Lord's announcement that it will 
 be proclaimed as " a witness among all nations," is in actual 
 fulfilment before our eyes. It is being carried, far and wide, 
 in a course wherein it cannot now be stayed. And, we may 
 add, that we see along with this fulfilment of His words the 
 fact by which He also said the universal diffusion of His 
 Gospel would be accompanied, in the enfeeblement of the faith 
 of those to whom it had already been entrusted, in the decline, 
 if not the departure, of their love. 
 
 So that when put under the light of true views of what 
 Christian men are holding, this reason of unbelief also wholly 
 disappears. Nor is this all ! The principles which have sug- 
 gested it are so satisfied b}' the facts as they really stand, 
 that we may fairly cite them as witnesses on behalf of our 
 cnnvictiou that here too we are movins: amidst the harmonies 
 uf God. 
 
APPENDIX. 181 
 
 NOTE D. 
 
 ON MIRACLES. 
 
 Our view of the substantial and familiar character of the 
 objects which Revelation has made known, also enables us to deal 
 effectively with the common objections against Miracles, and 
 with the preremptory assertion that they are impossible. 
 
 The feeling expressed in that assertion naturally arises from 
 the error which we have been combating. One who is possessed 
 with the idea that our Belief is a mere sentiment which takes 
 its rise in the human heart, and has its form determined by the 
 civilization amidst which it has arisen, may well ask, in his deep 
 sense of the powerlessness of such forms of being, and of their 
 incongruity with the hard facts of the material creation, and its 
 inexorable laws, may even ask impatiently, — ' In what manner 
 can they be related to each other? Cloudy forms of opinion, 
 and mere sentiments, can no more affect the physical realities 
 and movements amidst which we are living, than the mists of 
 an Alpine region can mould its rocky forms, or imperil their sta- 
 bility.' It is a real perplexity under which one who thus speaks, 
 is so impatient. But it is no perplexity at all to the man who 
 sees in the Universe around him substantial regions occupied by 
 living beings, who, though they may be loftier than, are like, 
 himself, and who so perceives them that the whole may be 
 divided into " Things and Powers." In this view, man himself, 
 together with all created spirits and with God, is a Power 
 appointed to operate from above on the things by which he is 
 surrounded. Call these Things, these materials and agencies, 
 Nature ; and Man, with all other spirits as supernatural beings, 
 are seen moving out from Nature, and above it. ''Con- 
 sciously superior, man is ever streaming into it in currents 
 of causality, subduing it, developing or directing its secret laws, 
 harnessing its forces, and using it as the pliant instrument of 
 
182 APPENDIX. 
 
 his will. Thus are all created beings, in one sense, first causes 
 and springs of action, side by side with the Creator, whose minia- 
 tures they are, whose footsteps they distinguish, and whose 
 recognition they naturally aspire to." 2 Nothing is more fami- 
 liar to our observation than the fact that nature and natural 
 laws, are thus subordinated. We constantly see the realm of 
 spirits thus working on, moving, and moulding, the other 
 inferior realm which we call Nature, changing its shapes, and 
 directing its activity, according to the plan which has been 
 ordained by God. But " all this activity suspends no law, and 
 breaks no bond of system. Nature stands fast in its old 
 methods of cause and effect." It stands as the subject on which 
 not only God Himself, but all the beings whom He has created, 
 are expending their activity, and so exercising their faculties 
 and instruments. They are thus to exercise themselves in it, 
 and upon it ; and, by this activity of theirs, great moral purposes 
 are served and furthered, in their intercourse, through nature, 
 with God and with each other. 
 
 Such movements are going forward in every region of the 
 Universe. And a miracle is a supernatural movement of this 
 kind. " It is carried forward in acts which operate on the chain 
 of cause and effect from outside the chain, and from above it, 
 and which thus produce, before the senses, some event which 
 moves our wonder, and betokens the presence of more than 
 human power, because power which is exercised in a manner 
 that surpasses our experience, though not, in any wise, contra- 
 dictinor it." This is an accurate definition of a miracle. And " it 
 includes these characteristics ; first, that it is by some action 
 upon, but not in the line of cause and effect ; secondly, that it 
 is in the sphere of the senses, for, though the regeneration of a 
 soul may require as great a power as the raising of Lazarus, it 
 is yet no proper miracle because it gives no token to the senses ; 
 
 2 Dr. Bushnell, Nature and the Supernatural. 
 
APPENDIX. 183 
 
 and, thirdly, it must be understood to indicate a supernatural 
 power, otherwise feats of jugglery and magic would be miracles." 
 Now let any one consider this true view of the miraculous, let 
 him reflect upon the supernatural working of all existing 
 powers, in many modes diverse from our experience, upon the 
 things around them ; and let him bear in mind, also, that what 
 we have been saying is recognized in the fact that the mighty 
 deeds of which the Bible tells us, are never called ' wonders ' 
 alone, but ' signs and wonders,' signs of a hand working in an 
 exercise familiar to others, though not to us, and coming down 
 on worthy occasions from above — and he will see that miracles 
 are in such a sense part of the ordained system of God that it 
 would be imperfect in their absence. They have a necessary 
 place in the general movements of the universe. As has been 
 well said, " Man, like all other free intelligences is ever acting 
 supernatural ly upon the circle of nature from without, and act- 
 ing thus in freedom from its blind causalities. And whj', then, 
 may not higher powers than men thus act ? And why, also 
 may not God Himself? " 
 
 We see all the force of this question when we take into ac- 
 count the real character of that vision which is opened out by 
 our belief. And the truth contained in it is further confirmed 
 and developed by the fact that, as we have before said (Chap. V.), 
 the miracles of which we read, stand connected with all regions 
 of experience and contemplation, with all things visible and in- 
 visible, wherewith man is connected and in which he is con- 
 cerned. Let any one consider how wide their range is, nay, 
 that it is indeed universal, while he remembers at the same time 
 those characteristics of them which have been already dwelt upon, 
 and then let him answer this question, ' Can you conceive that 
 the writers of these Gospels could have invented such miracles, 
 or that by any eff'ort or any accident that can be imagined, they 
 Qould have collected details which frame themselves into a 
 system Su consummately perfect and harmonious ? ' 
 
184 APPENDIX. 
 
 NOTE E. 
 
 ON THE NECESSITY OF FAITH. 
 
 We come next to the objections which stand connected with 
 Faith, and with the importance which is attached to it in 
 Christian Teaching. And we shall see that these also originate 
 in that same fundamental misconception of our belief which 
 represents it as a congeries of mere sentiments and abstractions. 
 
 In accordance with this idea, it has been said that Faith con- 
 sists in a merely intellectual exercise, in correctly holding 
 opinions which tradition has conveyed. Such an idea is 
 naturally suggested by the impression that our creeds are only 
 concerned with notions and opinions, and that they relate to a 
 condition of things wholly different from that which is existing 
 upon earth. But, from the point of view which we have 
 reached, and from which we clearly see that they are declaring 
 things which are substantial, and which are also similar to the 
 things existing upon earth — we see how erroneous this opinion is. 
 What we really mean by Faith has been accurately described 
 when we are told that it is the " substance of things hoped for," 
 as if events which are certain, though they have not yet hap- 
 pened, are beheld by it as actually occurring ; and that it is also 
 the "evidence," or conviction, "of things not seen," as if objects 
 which are invisible to sense, were actually present in our view. 
 In other words, it is the living realization of the facts which 
 Revelation has made known, along with that consciousness of 
 trust and assurance which necessarily follows, whenever they 
 have been truly realized. It is — 
 
 " The brightest evidence 
 
 Of things beyond our sight ; 
 Breaks through the clouds of flesh and sense, 
 
 And Kves in heavenly light. 
 
APPENDIX. 185 
 
 It sets times past in present view, 
 
 Brings distant prospects home, 
 Of things a thousand years ago. 
 
 Or thousand years to come." 
 
 Now in such exercises we recognize Faith among the most 
 familiar experiences in common life. We could not work or move, 
 all statesmansMp, commerce, and indeed enterprise of every kind 
 would be at an end ; we should be stopped in every form of our 
 activity, and utterly perish, if we did not, in this very manner, 
 constantl}^ look on the invisible and bring the distant near, if, in 
 exercises of trust our spirit did not thus go forth to the scenes 
 and objects with which on adequate testimony we have been 
 acquainted. Nay, it has been justly said, that " we even see 
 by faith ; and that without faith we should only take in impres- 
 sions of the figures and phantasms which light has painted 
 behind the eye. For what is it, except faith, which, after the 
 sensation of sight has passed, is conscious of truth and sub- 
 stance in the things which have been seen, and then receives 
 them as actual realities P"^ Faith, in fact, exists and acts 
 everywhere, in all regions of our experience. And it is in the 
 highest application of this principle or faculty that we behold 
 the Universal Order which Eevelation unfolds to us, and exercise 
 trust in Him Who is the Great Centre around Whom the beings 
 and materials of that Order are assembled. 
 
 NOTE F. 
 
 DIFFICULTIES CONNECTED WITH PEAYEE. 
 
 In that view of our belief on which we have been dwelling, 
 the difficulties connected with Prayer also disappear ; or are, 
 at all events, indefinitely lessened. Men unmindful of the large- 
 
 3 Dr. Bushnell, uhi supra. 
 
186 APPENDIX. 
 
 ness and complexity, and also of the solid reality, of our 
 system of existence, of its complete subordination to our welfare 
 and advancement, and of our place in it among tbe Powers 
 which work upon surrounding Things, have in such unmindful- 
 ness naturally asked, * Is itlikely that movements going forward 
 irresistibly at the bidding of inexorable law, can be modified or 
 set aside ; tbat the laws of nature can be suspended, or tra- 
 versed — by petitionary supplications ? Can the Omnipotent ever 
 be moved by the prayers even of the best men, in His adminis- 
 tration of tbe universe ? ' 
 
 Now questions of this kind betoken an utter misconception of 
 Christian Belief upon this subject. When Christ taught His 
 disciples to pray. He told them that it was " After this manner " 
 that their supplications should be offered. They were to say," Our 
 Father. jMay Thy kingdom come, and Thy will be done." Then, 
 " Give i(s this day our daily bread, Forgive us our trespasses." 
 That is to sa}^ He taught them that, having freed themselves 
 from all selfish desires, and asking in their petitions for all 
 others, as well as for themselves — they were to seek conformity 
 to the AVill which is everywhere working out its purposes, and 
 to ask that their affections might be so ordered that they, and 
 others through their means, might be made sharers in the 
 Divine Blessedness. " After this manner," should our supplica- 
 tions he offered in an exercise of confidence in God's wisdom, 
 and of closest sympathj'- with all, near and far away, who are 
 partakers in the existence, and the prospects, which have been 
 given to ourselves. 
 
 This view satisfies the strongest expressions of confidence as 
 to the efficacy of Christian worship, which have been any- 
 where uttered with authority. Such worship can never be 
 offered vainly and uselessly. Nor is its advantage only found 
 in its reflected influence upon the worshipper. He will always 
 " receive effectually" the things which he has " asked for faith- 
 fully ;" that is, after realizing the Power Who can bestow them, 
 
APPENDIX. 187 
 
 and cordially exercising trust in His wisdom and benignity. 
 How, or where, or in what manner and form, we do not know ; 
 and yet we are certain that Powers acting upon Things in con- 
 formity with these laws of our moral being, will then make 
 those Things more fruitful of our welftire than otherwise they 
 would have been. Of which truth we have abundant illus- 
 trations and analogies in our commonest experience. 
 
 NOTE G. 
 
 ON THE EELATION BETWEEN THE CHURCH AND THE BIBLE. 
 
 In speaking of the Church and the Bible (Chap. V.) we have 
 insisted on the principle that the Written Word cannot be sepa- 
 rated from the visible Institutions of the Church, from its per- 
 vading inner consciousness, or from the insight which has been 
 vouchsafed to the spiritually-minded amongst its members. 
 However neglected in our popular teaching, this principle has 
 ever been held by the greatest Fathers and Doctors, since as well 
 as before the Eeformation, and notably by Luther, Calvin, 
 and Melancthon. 
 
 Nor have many, pre-eminent in our own days for their reve- 
 rence for Holy Scripture, been less emphatic in their assertion of 
 this principle. Thus it was remarked about thirty years ago by 
 the late Isaac Taylor, " It has been nothing so much as this in- 
 considerate ' Bible alone ' outcry that has given modern Popery so 
 long a reprieve in the heart of Protestant Countries, and," he 
 added, with an emphasis which has deepened every year since the 
 words were written, " it is now the same zeal without discretion, 
 that opens a fair field for the spread of doctrines," which he 
 described as kindred with those of the Pap^l superstition {Ancient 
 Christianity/, vol. i. p. 54). AVith the same conviction Edward 
 Irving declared, with a vehemence which will only be resented by 
 those who have most need of his rebukes ; "I do solemnly charge 
 
] 88 APPENDIX. 
 
 this 'religious world' with the most Church -destroj^ing spirit that 
 hath been ever seen, in that thej are labouring to bring it to pass 
 that the holy ordinances of the Church should become null and 
 void. ... Is it anything to comfort me, in this despite of God's 
 ordinances, to tahi like infatuated persons about the Bible, while 
 they despise and slight that living Church for the nourishment 
 of which the Bible is appointed ? It is as if a conqueror, after 
 cutting up the framework of society, root and branch, and 
 violating all its holiest ordinances, should comfort the bleeding 
 life of the people, by babbling of the beauty of the fields, and the 
 plenty of the fruits of the earth, from the light of which their 
 eyes are swimming into the darkness of death. "What mean ye 
 to pretend that ye are reverencing God's Word when ye are 
 disesteeming the ordinances which rest upon His Word? .... 
 Speak of the Book with every exaggeration with which a Papist 
 ever spoke of the infallible Church, speak of the Bible in what- 
 ever terms most blasphemous the ignorant covetous monks ever 
 spake of the infallible Pope, and your language will be received, 
 your voice blessed, your word applauded, as if you were an Angel 
 of God. But speak you anything of the Church, or any ordi- 
 nance of the Church, however gentle, however temperate, however 
 apologetical you may be, and all voices are lifted up against you, 
 until, methinks, it is best to refrain one's speech, and be even as 
 a dumb man before them. There are just these two things now 
 in esteem, human beings and the Bible ; but as to any differences 
 amongst human beings, in respect of being unbaptized or 
 baptized, in communion with the Church or excommunicate, in 
 a holy office or out of it, in a holy place or out of it — such 
 differences are no more. And what, under such circumstances, 
 can you expect, but a broken disbanded troop, shifting every 
 man for himself the best way he can ? So are we broken, and 
 so broken will the enemy find us when he maketh his great 
 attack." Last Days, p. 449. 
 
APPENDIX. 189 
 
 NOTE H. 
 
 ON THE EAELIER YEAES OF CHEIST's LIFE. 
 
 It was observed (Chap. VI. p. 123) that we suffer great loss by 
 our neglect of the first thirty years of our Master's life. It is 
 true, indeed, that very little has been told respecting them. 
 Nay, we may even admit that, in some measure, those 3'ears 
 were intentionall}^ veiled, and that, for this end, a special in- 
 fluence, restraining them from writing after the usual manner of 
 biographers, was exerted on the mind of the Evangelists. Still, 
 their notices respecting this period, if few, are most significant ; 
 the veil which they have cast over it is not impenetrable, or of 
 such a nature that earnest and devout inquirers need be hindered 
 from an attempt to ascertain what lies behind. On the contrary, 
 this part of the Gospel History invites the attention of those 
 who are accustomed to " ponder in their hearts " every Divine 
 Communication. Men who look thoughtfullj', as well as lovingly 
 and trustfully, towards the home in Nazareth and its surround- 
 ings, and who have duh' qualified themselves to weigh the import 
 of the few but most significant words that have been written 
 concerning the Life which was therein passed, who consider the 
 subject under all the lights which converge upon that time and 
 place — will find it marvellously illumined. The existence which 
 was witnessed by men living there, will shine forth with a clear- 
 ness and definiteness which could not have even been imagined, 
 before we thus apply ourselves to look on it. 
 
 Here we will indicate, in a few words, the direction in which 
 such meditation and inquiry should be exercised, and our prin- 
 cipal sources of information on the subject. 
 
 With this view we first name the chief purpose of the Incar- 
 nation which was to embody again man's aboriginal nature, and 
 in that nature to reveal afresh the Divine plan and order of his 
 life. In other words, Christ came to show in Ilis person and 
 
190 APPENDIX. 
 
 His work what God had constituted man to he, and what, amidst 
 all His duties and relationships, He meant him to become. Now 
 in the inspired pages, and especially in our Lord's personal and 
 direct teaching, completed by that of His apostles— we can 
 discern, with hardly any possibility of misapprehension, the 
 perfect ideal of a human course ; and any error or defect in our 
 conception of it may be corrected by the fuller details of His 
 after-life, which again are ihustrated by the instructions and 
 precepts which we find in the Epistles. 
 
 From these sources the ideal form of human being may be 
 accurately learned, and we are sure that it was in that form that 
 His life was manifested, as He lived through childhood and youth 
 and early manhood, in His home and neighbourhood, in the 
 nation and the Church. Then, again, we know, definitely and in 
 detail, the outward circumstances amidst which His life went 
 forward. We have been told in what framework, and under 
 what terms and conditions, the ideal of man's existence was em- 
 bodied in His person. In some particulars, indeed, the scenes 
 of the early part of His course may be obscure ; but, in regard to 
 the chief of them, and those which reveal most plainly what 
 we wish to learn, they are so translucently disclosed, that we 
 may clearly see, and distinctly hear, and intelligently hold con- 
 verse with, the things and persons amidst which, as a Galilean 
 Jew, He lived and moved, as son and brother, as friend and 
 neighbour and citizen, and as a circumcised member of the 
 Church. 
 
 Moreover, this knowledge is enlarged b}^ attending to the 
 fuller details respecting the later portion of His life, under the 
 conviction that when it passed into its wider sphere, there was 
 no break in the continuity of its development. And this surely 
 cannot be questioned. His course, His habits and proceedings 
 while He fulfilled His public ministry, were the consistent ex- 
 tension and issue of His life in His earlier years. The dis- 
 tinctions which then marked Him abode unchanged, and all 
 
APPENDIX. 191 
 
 those precepts which He delivered in His later years had 
 already been practically observed by Him in the years which 
 they succeeded, so that His maxims may, in fact, he taken 
 as historically descriptive of ivhat He then ivas, and of xohat 
 He then habitually did. 
 
 This is a source of information which should be used with 
 special heedfulness in such an inquiry as that which we are in- 
 dicating. When it is connected with the others which have been 
 pointed out, the darkness of the thirty years of His course in 
 Nazareth, as well as of the greater part of the three years which 
 followed it, is dispersed, and His entire Life on earth is brought 
 out in complete harmonious development. Cp. Son of Man, 
 His Life and Ministry, passim. 
 
 XOTE I. 
 
 ON THE INTEEMEDIATE STATE OF SOULS. 
 
 " There may be, even in this life, that terrible hardenino- of 
 the soul and searing of the conscience, that antagonism of the 
 soul to light as light, good as good, God as God, which, in its 
 own nature, excludes repentance, and therefore forgiveness also. 
 But with the vast myriads who depart this life it is not so. 
 Thousands are born and die without a single conscious act of 
 will; thousands pass through life in absolute idiotcy, in an 
 ignorance almost animal ; thousands with poor stunted feeble 
 souls, that have never taken in a clear thought of God, or exer- 
 cised a deliberate choice between good and evil. On thousands 
 the touch of fever or delirium has, for the last days, or months, 
 or years of life, turned the harmonies of the soul, like 'sweet 
 bells jangled out of tune,' into a strange and appalling discord. 
 Shall we say that in cases such as these, there is to be a special 
 energy of the Divine Omnipotence transforming the whole nature 
 as with a lightning flash, and raising the soul in a moment to 
 
192 APPENDIX. 
 
 the completeness of the glorified saint who has been made per- 
 fect by suffering ? Shall we say that those who thus depart, 
 having had the seal of baptism stamped upon their souls, are 
 admitted to the Paradise of God, while for all others there is the 
 doom of those who languish for ever in the darkness where no 
 hope enters ? Shall we refer baptized and unbaptized alike to 
 the immutable decree which adjudges some to the right hand 
 and others to the left, in order to proclaim the Sovereignty of 
 the Will from which it issues ? If neither of these solutions 
 satisfy us, will it not be truer to our intuitive convictions, to the 
 teaching of Scripture, to the analogy of God's moral government 
 in this life, to the lessons of experience, if we believe that the state 
 into which the soul passes at death is one which admits of dis- 
 cipline, change, progress ; that there also the love which does 
 not will that any should perish, but that all should come to re- 
 pentance, proclaims evermore to the * spirits in prison,' as during 
 those hours of the descent into Hades, the glad tidings of 
 reconciliation? .... May w^e not believe, rejecting with a 
 righteous abhorrence the dark dreams of the popular theology of 
 Rome, that there the memory of the past, with all its shame and 
 sadness, the prospect of the future, with all its hope and bright- 
 ness — will work together to an issue which no purgatorial fires 
 could accomplish ? ... If the future is to be the development 
 and continuation of the present, if we are not to pass from a life 
 of ever-varjang relations with our fellow-men, each bringing 
 with it opportunities for self-discipline and for serving God, to 
 an absolute isolation, may we not yet go one step further, and 
 believe, as some did in the earliest ages of the Church, and as 
 others have thought of late, that those whose joy it has been in 
 life to be fellow- workers with Christ in leading many to right- 
 eousness, may continue to be fellow-workers there, and so share 
 the life of angels in their work of service, as in their ministries 
 of praise ? The manifestation of God's righteous judgment and 
 of His changeless love, may thus, using men and angels as His 
 
APPENDIX. 193 
 
 instruments, help to renew throngbout His universe all who are 
 capable of renewal. These things lie behind a veil, and we see 
 but as in a glass darkly ; but that thought of the developed 
 energies and ripened growth of the saints, of God, is at least 
 truer to the laws of our spiritual life than the belief in a dream- 
 less sleep till the morn of the resurrection, or in long ages 
 passed in self-centred contemplation, or even in the ceaseless 
 utterance of the great Hallelujah of the Spirits before the 
 Throne." — E. H. Plumptre, Sermoti on the Sjpirits in Prison. 
 
 NOTE K. 
 
 ON DIFFICULTIES CONNECTED WITH THE FUTUEE LIFE. 
 
 In the observations which were advanced on this topic (Chap. 
 VIII. p. 162), we proceeded on the assumption that what is 
 commonly spoken of as the ultimate design of God when He 
 called immortal beings into existence may be, in fact, thus 
 designated. But can this be certainly affirmed ? May there 
 not be in His view another and a further purpose utterly beyond 
 our conception, for which all moral natures are being thus 
 sedulously trained ? In that path through which they will 
 move in their continual approach towards Him, and which, by 
 its very nature, is interminable, may not some occasion arise 
 when, ineffably and inconceivably indeed, its continuity will be 
 broken, and when it will be developed into new forms and cir- 
 cumstances that shall be recognized as those for which all the 
 antecedent training of immortals was introductory and pre- 
 parative ? 
 
 Such coDJectures are not useless, however vague they may be, 
 and incapable of being definitely expressed. Not vainly does 
 the mind thus adventurously project itself into the abysses of 
 that remote futurity, if a conviction of the endlessness of its 
 own course be thereby confirmed, and if its anticipations of 
 
 O 
 
194 APPENDIX. 
 
 the objects and pursuits which lie forward in that course, are 
 thus quickened and enlarged. And even greater value may be 
 attached to these conjectures, since they vividly suggest the 
 existence, in the future, of depths, wherein some of the hardest 
 problems which have arisen in our view, may receive solutions 
 such as could not now be made intelligible in the highest moods 
 of our thoughtfulness, or in the most significant expressions. 
 For example, as we look towards those remote periods, this ques- 
 tion will arise — May not the case of the apostate occupants of 
 the universe be so dealt with in the course of them, as perfectly 
 to remove the uneasiness whereof we are conscious when we 
 think of it ; and _yet so that by no means could the nature of 
 that future dispensation be now explained to us ? 
 
 In such dim conjectures — which will remind many readers of 
 the Voice in Tennyson's " Vision of Sin " which " cried to the 
 summit, ' Is there any hope ? ' and to which an answer pealed 
 from that high land, but in a tongue no man could under- 
 stand" — we have the suggestions of a trust, which has often grown 
 into a belief, that, in some ineffable way, Divine Love and 
 Wisdom will ultimately triumph in the recovery of every evil 
 being in the universe. How widely this belief has pervaded the 
 Church in all ages, may be seen in Hagenbach's History of 
 Doctrines, and in Jeremy Taylor's Sermon, Christ's Advent to 
 Judgment. 
 
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INDEX . 
 
 AcrrON'S Modern Cookery ...^.^.^.^^.^^^ 87 
 
 Aird'S Blackstone Economised „.... JG 
 
 AiRY's Notes on the Hebrew Scriptures 19 
 
 Alpine Club Map of Switzerland „ 23 
 
 Alpine Guide (The) - 23 
 
 Amos's Jurisprudence 5 
 
 Primer of the Constitution 6 
 
 Anderson's Strength of Materials 13 
 
 Armstrong's Organic Chemistry 13 
 
 Arnold's CDr.) Christian Life 19 
 
 Lectures on Modern History 2 
 
 Miscellaneous Works 9 
 
 Sermons 19 
 
 , School Sermons 19 
 
 (T.) Manual of English Literature 8 
 
 Atelier du Lys (The) 23 
 
 Atherstone Priory 24 
 
 Autumn Holidays of a Country Parson 9 
 
 Ayre's Treasury of Bible Knowledge „.... 20 
 
 Bacon's Essays, by Whatelt 7 
 
 Life and Letters, by Speddinq f) 
 
 Works, edited by Spedding 7 
 
 Bain's Emotions and Will 10 
 
 Logic, Deductive and Inductive 11 
 
 Mental and Moral Science 10 
 
 on the Senses and Intellect 10 
 
 Baker's 2 works on Ceylon ^ 22 
 
 Ball's Alpine Guide «o.. 23 
 
 Bancroft's Native Races of the Pacific ... 11 
 
 Barry on Railway Appliances 18 
 
 Becker's Charicles a7td Gallus 23 
 
 Black's Treatise on Brewing 27 
 
 Blackley's German-English Dictionary... 9 
 
 Blaine's Rural Sports 25 
 
 Bloxak's Metals 13 
 
 BOULTBEE on 39 Articles 20 
 
 Bourne's Catechism of the Steam Engine . 18 
 
 Handbook of Steam Engine 18 
 
 Improvements in the Steam 
 
 Engine 18 
 
 Treatise on the Steam Engine ... 18 
 
 Bowdler's Family Shakspeare 25 
 
 Bhamley-Moore's Six Sisters of the 
 
 Valleys 2^ 
 
 Brande's Dictionary of Science, Litera- 
 ture, and Art 15 
 
 Bray's Philosophy of Necessity 11 
 
 Brinkley's Astronomy ~. H 
 
 Browne's Exposition of the 39 Articles...^. 20 
 
 Buckle's History of Civilization ^.^ 
 
 Buckle's Miscellaneous Works 9 
 
 Buckton'8 Healtli in the House (Physio- 
 logical Lectures) „ „ ^. 6 
 
 Bull's Hints to Mothers 26 
 
 Maternal Management of Children 27 
 
 Burgomaster's Family (The) 21 
 
 Burke's Rise of Great Families „.... 5 
 
 Vicissitudes of Families ...„....^.^ 5 
 
 Cabinet Lawyer „... „.„.„.^ *6 
 
 Campbell's Norway _.^. ^ 
 
 Cates'S Biographical Dictionary 5 
 
 and Woodward's Encyclopxdia S 
 
 Changed Aspects of Unchanged Trutlis 10 
 
 Chesney'S IiKlian Polity 8 
 
 Modern Military Biography „. 4 
 
 Waterloo Campaign „. 2 
 
 COLENSO (Bishop) on Pentateuch „. si 
 
 on Moabite Stone, &c „. 21 
 
 Commonplace Philosopher, by A.K.H.B. „. 9 
 
 Comte's Positive Philosophy 6 
 
 Congrevb's Politics of Aristotle ^ 6 
 
 CONlNQTON's Translation of the yF^KSi'd _, 24 
 
 Miscellaneous Writings ...^ 9 
 
 CONTANSKAU'8 French Dictionaries „ g 
 
 CoNYBKARK and HowsoN's St. Paul JO 
 
 Cotton's (Bishop) Memoir „. 4 
 
 Counsel and Comfort from a City Pulpit . 10 
 
 Cox's Aryan Mythology „. 3 
 
 Crusades 4 
 
 History of Greece 2 
 
 General ditto S 
 
 Greeks and Persians j 
 
 Tale of the Great Persian War 2 
 
 Tales of Ancient Greece 3 
 
 Crawley's Thucydides 3 
 
 Cbeighton's Age of Elizabeth 4 
 
 Cresy's Civil Engineering IS 
 
 Critical Essays of a Country Parson „. 9 
 
 Crookes's Chemical Analysis 16 
 
 Dyeing and Calico Printing 18 
 
 CULLEy'S Handbook of Telegraphy la 
 
 D'AUBlGNE's Reformation 10 
 
 Davidson's Introduction to the New Testa- 
 ment II 
 
 Dkcaisnb and Lb Maout's Botany iti 
 
 De Morgan's Budget of Paradoxes U 
 
30 
 
 NEW WORKS PUBUSHKD BY LONGMAIJS and CO. 
 
 DsaioSTHEUES' Oration on the Crown, 
 
 translated by Collier •;■•• I 
 
 Db TocqtJEVILLk's Democracy in America 7 
 
 DISRAELI'S Lord George Bentinck ~. 5 
 
 Novels and Tales ~. -^ 
 
 DOBSONonthe Ox - ^ti 
 
 DOVE on Storms - " 
 
 DowELL's History of Taxes ^' 
 
 Doyle's Fairyland ~- 
 
 EASTLAKE's Hints on Household Taste 17 
 
 Edwards's Journey ot 1,000 Miles through 
 
 Egypt and Nubia 22 
 
 Untrodden Peaks 22 
 
 Elements ot Botany ........~. — • 16 
 
 Ellicott's Commentary on Ephesiana ^^ 
 
 Galatians 20 
 
 . Pastoral Epist. 20 
 
 ,Philippians,&C 20 
 
 . Thessalonians 20 
 
 Lectures on the Life of Christ... 20 
 
 EVANS' (A. J.) Bosnia 22 
 
 (J) Ancient Stone Implements 14 
 
 Elsa ; ft Tale of the Tyrolean Alps 24 
 
 EWALD'S Antiquities of Israel SO 
 
 ^ History of Israel ~ — 20 
 
 FAIRB-UEN'S Applications of Iron 18 
 
 Information for Engineers ... 18 
 
 Life 4 
 
 Mills and Millwork 13 
 
 FARRAR'sChapters on Language 7 
 
 Families of Speech 7 
 
 FiTZWYGRAM on Horses and Stables 25 
 
 FORBES'S Two Years in Fiji 22 
 
 Francis's Fishing Book 2-'' 
 
 Freshfield's Italian Alps 22 
 
 FrOUDE'8 English in Ireland 1 
 
 History of England 1 
 
 Short Studies on Great Subjects 10 
 
 Qairdner's Houses of Lancaster and York 4 
 
 Puritan Revolution 4 
 
 Ganot's Elementary Physics 13 
 
 Natural Philosophy 13 
 
 Gardiner's Buckingham and Charles 2 
 
 Thirty Years' War ♦. 4 
 
 G-effcken on Church and State 5 
 
 German Home Life 9 
 
 GiBBS & Edwards's New Code 27 
 
 Gibson's Religion and Science 19 
 
 Gilbert and Churchill's Dolomites 23 
 
 Girdlestone's Bible Synonymes ^ 20 
 
 GOODEV^'E Mechanism 13 
 
 Mechanics ^. 13 
 
 Grant's Ethics of Aristotle 6 
 
 Giaver Thoughts of a Country Parson „ 9 
 
 Greville's Journal ....„ „._.>.....».^ 1 
 
 Griffin's Algebra and Trigonometry 13 
 
 Grohman's Tyrol and the Tyrolese 22 
 
 Grove on Correlation of Physical Forces ... 14 
 
 's (F. C.) Frosty Caucasus 22 
 
 GwiLT's Encyclopaedia of Architecture 17 
 
 Hale's Fall of the Stuarts 4 
 
 Harrison's Order and Progress ...^ 7 
 
 Hartley on the Aii 12 
 
 Hartwig'S Aerial World 15 
 
 Polar World 1.5 
 
 Sea and its Living Wonders ... l^ 
 
 Subterranean World 15 
 
 Tropical World 15 
 
 Hatighton's Animal Mechanics 14 
 
 Hayward's Essays 5 
 
 Heathcote's Reminiscences of Fen and 
 
 Mere 19 
 
 Heine's Life, Works, and Opinions, by 
 
 Stigjvnd 5 
 
 Helmhotz on Tone 13 
 
 Popular Lectures 1^ 
 
 Hemsley's Handbook of Trees and Plants 15 
 
 Herschbl's Outlines of Astronomy 11 
 
 Hinchliff'S Over the Sea and Far Away 22 
 
 Holland's Fragmentary Papers 11 
 
 Holms on the Army 3 
 
 Hullah's History of Modern Music 13 
 
 Transition Period ...- ~. 13 
 
 Hume's Essays H 
 
 Treatise on Human Nature ......... 11 
 
 Ihne's Roman History - ~.~. 2 
 
 Indian Alps (The), by a Lady Pioneer 21 
 
 Ingelow'b Poems ~ ~. 25 
 
 Jameson's Saints and Martyra ^.^ 17 
 
 Legends of the Madonna 17 
 
 Monastic Orders 17 
 
 Jameson and Eastlake's Saviour 17 
 
 Jelf on Confession in the English Church 21 
 
 Jenkin's Electricity and Magnetism 13 
 
 Jbrram'8 Lycidas of Milton „ 25 
 
 Jkrrold's Life of Napoleon 4 
 
 Johnston's Geographical Dictionary 12 
 
 JUKES'S Types of Genesis 21 
 
 on Second Death ~.>~ 21 
 
 Kalisoh's Commentary on the Bible ...~.~. 8 
 
 Keith on Fulfilment of Prophecy - 20 
 
 Kerl'S Metallurgy 19 
 
 Kisgsley's Lectures delivered in America 9 
 
 KiRBY and Spence's Entomology„.....,.~.~. 15 
 
 KiRKMAN's Philosophy 10 
 
 Knatchbull-Huoessen's Higgledy-pig- 
 gledy 23 
 
 Knatchbull-Hugessen's Whispers from 
 
 Fairyland 23 
 
NEW WORKS PtTBUSHKD BY LONGMANS and CO. 
 
 81 
 
 Landscapes, Churches, and Moralities, by 
 
 A. K. H. B ^ ^ 10 
 
 liANG's Ballads and Lyrics 24 
 
 Latham's Xew English Dictionary 7 
 
 Johnson's Dictionary 8 
 
 1^^— Handbook of the English Lan- 
 guage 7 
 
 Latjghton's Nautical Surveying 12 
 
 Lawrence on Rocks 14 
 
 Lecky'S History of European Morals 3 
 
 — ^ Rationalism 3 
 
 Leaders of Public Opinion b 
 
 Leproy's Bermudas 22 
 
 Leisure Hours in Town, by A.K.H.B 9 
 
 Lessons of Middle Age, by A. K.H.B 10 
 
 Lewes' History of Philosophy 3 
 
 Lewis on the Lifluence of Authority in 
 
 Matters of Opinion 6 
 
 LiDDELL and Scott's Two Lexicons 8 
 
 LiNDLEY and Moore's Treasury of Botany 16 
 
 Lloyd's Magnetism 14 
 
 Wave-Theory of Light 14 
 
 London Series of French Classics 2^ 
 
 Longman's (W.) Edward the Third 2 
 
 Lectures on History of England 2 
 
 Old and New St. Paul's 17 
 
 Chess Openings 27 
 
 (F. W.) German Dictionary 9 
 
 Loudon's Agriculture 19 
 
 Gardening 19 
 
 Plants 16 
 
 Ludlow's War of American Independence 4 
 
 Lubbock on Origin of Civilisation 14 
 
 Lyra Germanica 21 
 
 Macaulay'S (Lord) Essays 3 
 
 History of England ... 1 
 
 Laysof Ancient Rome 24 
 
 Life and Letters 4 
 
 Miscellaneous Writings 10 
 
 Speeches 7 
 
 Complete Works 1 
 
 MACLEOD'S Economical Philosophy 7 
 
 Theory and Practice of Banking 26 
 
 Elements of Banking 25 
 
 Mcculloch's Dictionary of Commerce ... 26 
 
 Mademoiselle Mori 24 
 
 Malet's Annals of the Road 25 
 
 Malleson's Genoese Studies 3 
 
 Native States of India 3 
 
 Marshall's Physiology „ 16 
 
 MARSHMAN'sLifeof Havelock 5 
 
 History of India 2 
 
 Martineau's Christian Life 21 
 
 Hymns 21 
 
 SIaunder'S Biographical Treasury „. 5 
 
 Geographical Treasury „. 12 
 
 Historical Treasury 3 
 
 Scientific and Literary Trea- 
 sury 1,5 
 
 • Treasury of Knowledge 27 
 
 Treasury of Natural History ... 15 
 
 Maxwell's Theory of Heat „ ... 13 
 
 May's Constitutional History of England.^ 1 
 
 History of Democracy „ i 
 
 Melville's Novels and Tales 24 
 
 Menzies' Forest Trees ,,, \i; 
 
 Mbrivale's Fall of the Roman Rcpubric.'.! 2 
 
 General History of Rome 2 
 
 Romans under the Empire ... 2 
 
 Merrifteld's Arithmetic & Mensuration . U 
 
 Miles on Horse's Feet and Horseshoeing ... 25 
 
 Horses' Teeth and Stables „. 2C 
 
 Mill (J.) on the Mind ^ lo 
 
 Mill (J. S.) on Liberty .'..".."...'..'.!*. 7 
 
 . on Representative Government 7 
 
 on Utilitarianism 7 
 
 'S (J.S.) Autobiography .'.....'." 4 
 
 Dissertations and Discussions 7 
 
 Essays on Religion &c 19 
 
 Political Economy „ 7 
 
 System of Logic ^ 7 
 
 Hamilton's Philosophy ^ 7 
 
 Unsettled Questions 7 
 
 Miller's Elements of Chemistry lo 
 
 Inorganic Chemistry 13 
 
 MiNTO's (Lord) Life and Letters .'..""." 4 
 
 Mitchell's Manual of Assaying '.*.", 19 
 
 Monsell's Spiritual Songs l.l.'l* 21 
 
 Moore's Irish Melodies .~ .'^' 24 
 
 Morell's Mental Philosophy' .........Z 10 
 
 MtJLLER's (Max) Chips from a German 
 
 Workshop 10 
 
 Lectures on Language 8 
 
 Science of Religion ...... 19 
 
 Neison on the Moon „ jo 
 
 New Reformation, by Theodorus i 
 
 New Testament, Illustrated Edition J 17 
 
 O'CoNOR's Commentary on Hebrews 
 
 Romans 20 
 
 St. John's Gos- 
 pel 20 
 
 Odling's Course of Practical Chemistry ... 16 
 
 OsnORN'8 Islam " 19 
 
 Owen's Comparative Anatomy and Physio- 
 logy of Vertebrate Animals 14 
 
 Packe's Guide to the Pyrenees „. 23 
 
 Paget's Naval Powers 19 
 
 Pattison's Casaubon ., ^. 5 
 
 Payen's Industrial Chemistry „. 13 
 
 Pewtner's Comprehensive Specifier 26 
 
 Pierce's Chess Problems 27 
 
 Pole on Whist „. 27 
 
 Preece and Sivewriqht's Telegraphy ... 13 
 
 Prendergast's Mastery of Languages 9 
 
 Present-Day Thoughts, by A. K. H. B 10 
 
 Proctor's Astronomical Essays „ „. 11 
 
 Moon ^ 11 
 
 New Star Atlas 12 
 
 Orbs Around Us 12 
 
 Plurality of Worlds ^.^ 12 
 
32 
 
 NEW WORKS PUBLISHBD BY LONGMANS AND CO. 
 
 rROCTOR'S Saturn and its System «.~. 12 
 
 Scientific Essays 14 
 
 . Sun 11 
 
 Transits of Venus 11 
 
 .^_^__ Univerbe 11 
 
 Public Schools Atlases (The) 12 
 
 Modern Geography 12 
 
 Kawlinson's Parthia ™ "• 2 
 
 Sassanian Monarchy 2 
 
 Kecreations of a Country Parson 
 
 Redgrave's Dictionary of Artists 17 
 
 Reilly's Map of Mont Blanc £3 
 
 Beresby'S Memoirs 4 
 
 Keyuardson's Down the Road 25 
 
 R,I0H'8 Dictionary of Antiquities 8 
 
 Rivers' Rose Amateur's Guide 16 
 
 Rogers's Eclipse of Faith 10 
 
 Defence of ditto 10 
 
 Essays - 9 
 
 ROGET'S English Thesaurus of Classified 
 
 Words and Phrases 8 
 
 RONALDS'S Fly-Fisher's Entomology 25 
 
 Roscoe's Outlines of Civil Procedure 6 
 
 Russell's (Lord) Recollections and Sug- 
 gestions - 1 
 
 San DARS'S Justinian Institutes 6 
 
 Savile on Apparitions 10 
 
 on Primitive Faith 19 
 
 Schkllen's Spectrum Analysis 12 
 
 Scott's Lectures on the Fine Arts 17 
 
 Poems, illustrated 17,24 
 
 Papers on Engineering 18 
 
 Seaside Musings by A. K. H. B 9 
 
 SeebOhm's Oxford Reformers of 1498 2 
 
 Protestant Revolution 3 
 
 Sewell'S Preparation for Communion 21 
 
 Questions of the Day 21 
 
 History of France 3 
 
 Tales and Stories 23 
 
 Thoughts for tlie Age 21 
 
 Shelley's Workshop Appliances 13 
 
 Short's Church History 3 
 
 Simpson's Meeting the Sun 22 
 
 Smith's (Sydney) Essays lo 
 
 Wi6 and Wisdom 10 
 
 (Dr. R. A.) Air and Rain 12 
 
 SoUTHEY's Doctor 8 
 
 Poetical Works 24 
 
 Stanley's History of British Birds 15 
 
 Stephen's Ecclesiastical Biography 5 
 
 Stepping Stones (the Series) 27, 28 
 
 Stockman's Memoirs 4 
 
 Stonehenge on the Dog 26 
 
 on the Greyhound 26 
 
 Stonky on Strains 18 
 
 Sunday Afternoons, by A. K. H. B 9 
 
 Supernatural Religion „ 19 
 
 BWINBOUKNE'S Picture Logic 6 
 
 Taylor's History of India „„ „ s 
 
 (Jeremy)Works,editedbyEDEif 21 
 
 Text-Books of Science 13 
 
 Thomson's Laws of Thought 7 
 
 Thorpe's Quantitative Analysis 13 
 
 Thorpe and Muir's Qualitative Analysia 13 
 
 TiLDEN's Chemical Philosophy 24 
 
 Todd (A.) on Parliamentary Government... 1 
 
 Trench's Realities of Irish Life 4 
 
 Trevelyan's Selections from Macau- 
 lay's Writings 10 
 
 Trollope's Barchester Towers 24 
 
 Warden 24 
 
 Twiss's Law of Nations during the Time 
 
 of War 5 
 
 Tyndall on Diamagnetism 14 
 
 Electricity 14 
 
 Heat 13 
 
 Sound 13 
 
 American Lectures on Light . 14 
 
 Fragments of Science „. 14 
 
 Lectures on Light „. 14 
 
 Molecular Physics ^ 14 
 
 IJeberweg's System of Logic „. 11 
 
 Ure's Arts, Manufactures, and Mines „. 18 
 
 Walker on Whist 27 
 
 Warburtos's Edward the Third 4 
 
 Watson's Geometry ^ 13 
 
 Watts's Dictionary of Chemistry 16 
 
 Webb's Objects for Common Telescopes „. 12 
 
 Wellington's Life, by Gleig 5 
 
 Whatbly's English SynonjTnes 6 
 
 Christian Evideaces ^.., 21 
 
 Logic 6 
 
 Rlietoric 6 
 
 White's Latin-English and English-Latin 
 
 Dictionaries 8 
 
 WiLCOCKS's Sea Fisherman 25 
 
 Williams's Aristotle's Etliics 6 
 
 WiLLiCH's Popular Tables 26 
 
 Wood's (J. GJ Bible Animals 14 
 
 Homes witliout Hands 15 
 
 Insects at Home 15 
 
 Abroad 15 
 
 Out of Doors 15 
 
 Strange Dwellings „. 15 
 
 (J. T.)Ephesus. 
 
 Wyatt'S History of Prussia 3 
 
 YONOE's English-Greek Lexicona., 
 Horace ^ 
 
 9 
 
 25 
 
 YOUATT on the Dog ..._. 28 
 
 on the Horse ~ .^ 26 
 
 Zeller's Socrates „ „._ 6 
 
 Stoics, Epicureans, and Sceptics . 6 
 
 Plato 6 
 
 ZiMMERirs Schopenhauer 4 
 
 Spottisvooode & Co., Printers, New-street Square, London. 
 
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