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 Division . . , XJ .!W. 4C» .W. .O O 
 
 Section >^.r.t...t\. .C)../ 
 
 Number 
 
THE LEADING IDEAS 
 
 OF 
 
 THE GOSPELS. 
 
THE LEADING IDEAS 
 
 OF 
 
 THE GOSPELS. 
 
 FIVE SERMONS 
 
 PREACHED 
 BEFORE THE UNIVERSITY OF OXFORD 
 
 IN 
 1870 - 187I. 
 
 WILLIAM Alexander, d.d. 
 
 BrastHose College; 
 
 Lord Bishop of Derry and Raphoe ; 
 
 Select Preacher. 
 
 3lonl)on 
 MACMILLAN AND CO. 
 
 1872. 
 
\> ^ ^O 
 
 AP,7 
 
 «_/ I 
 
 4 — — 
 
 TO THE 
 
 REV. FRANCIS KNYVETT LEIGHTON, D. D. 
 
 WARDEN OF ALL SOULS', 
 LATE VICE-CHANCELLOR OF OXFORD, 
 
 BY WHOSE APPOINTMENT 
 
 THEY wp:re preached, 
 
 THESE SERMONS ARE DEDICATED 
 
 WITH SINCERE RESPECT AND 
 
 ESTEEM BY 
 
 WILLIAM DERRY AND RAPHOE. 
 
 Palace, Derry, 
 January 17, 1872. 
 
^ ■'- \ 
 
 
 •\ 
 
 CONTENTS. 
 
 SERMON I. 
 
 ST. MATTHEW. 
 
 St. Matt. i. i. 
 
 PAGE 
 
 Tbe Book of the generation of Jesus Christ, the Son of 
 David, the Son of Abrahayn . . . . i 
 
 SERMON II. 
 
 ST. MARK. 
 
 St. Mark i. i. 
 The beginning of the Gospel of Jesus Christ, the Son of 
 
 God 
 
 SERMON III. 
 
 ST. LUKE. 
 
 St. Luke i. 3, 
 
 It seemed good to yne also, hat'ing had perfect under- 
 standing of all things from the irry first, to n.vrite 
 unto thee in order, most excelleyit Theophilus . -79 
 
viii CONTENTS. 
 
 SERMON IV. 
 
 ST. JOHN. 
 St. John i. i, 14. 
 
 PAGE 
 
 The Word ivas God. And the Word <was made flesh . 115 
 
 SERMON V. 
 
 ST. JOHN. 
 
 St. John i. i, 14. 
 
 The Word nvas God. And the Word auas made flesh . 152 
 
S E R ^I O N I. 
 
 ST. MATTHEIV. 
 
 St. Matthew i. i. 
 
 Tlje Book of the generation of Jesus Christ, the Son of Da-vidy 
 the Son of Abraham. 
 
 To consider the Four Gospels as regular 
 biographies of our Lord is an error which has 
 logically led to serious consequences. The Gospel 
 is in the strictest sense, one evayyikLoif rerpa- 
 ixop(poi;. But the four Evangelists represent that 
 great Life, as four painters might represent a 
 vast range of mountains from four different 
 points of view. Each, having his materials fully 
 before him, arranges and moulds them according 
 to certain leading thoughts, certain fundamental 
 conceptions. 
 
 On this Sunday, and next Sunday, and on a 
 few subsequent occasions, 1 hope to bring before 
 
 B 
 
2 THE LEADING IDEAS [serm. i. 
 
 you the fundamental conceptions, the leading 
 ideas of the Four Gospels. Abundant materials 
 for the execution of such a task are of course 
 to be found in the ample stores of theological 
 criticism, ancient and modern. Those whose 
 duty it has been to bring the results of these 
 enormous materials before an audience like the 
 present have generally proposed to themselves 
 a more difficult aim than that which I contem- 
 plate. I simply take the books as they are, and 
 ask by what presiding purpose each of them is 
 directed. 
 
 I. The Gospel of St. Matthew is pervaded by 
 two leading thoughts, and follows two funda- 
 mental conceptions. 
 
 I. It is the Gospel of tlie Discourses. St. 
 Matthew indeed is, in a good sense, o-ajjuaruos 
 as opposed to TTi'ev/xartKos. He does not record 
 such discourses as that concerning the Bread of 
 Life, nor such words as those which were 
 breathed forth among the inner circle in the Guest- 
 chamber. Still, as Renan says, ^ a glory which 
 
St. Matt.] OF THE GOSPELS. 3 
 
 is at once gentle and terrible, a divine power 
 underlines the words of Jesus in St. Matthew.* 
 Many chapters are filled with the record (^i His 
 teaching. — I need only indicate the Sermon on 
 the Mount , the instruction to the Apostles upon 
 their first Mission ^ j the cluster of the Parables 
 of the Kingdom - ^ the eightfold woe in the twenty- 
 4trst Chapter- the eschatological predictions and 
 Parables in the twenty-fourth and twenty-fifth 
 Chapters. 
 
 A brief answer may suffice to certain questions 
 which have been asked, apparently for the pur- 
 pose of disturbing simple Christians in the quiet 
 enjoyment of their Master's words. How do 
 you know that it is, indeed, the very echo of His 
 voice which comes to you across the gulf of 
 time ? Was there a reporter in the Apostolic 
 company, who could write short-hand, and take 
 sufficient notes .^ Are not these Discourses like 
 the speeches in Thucydides or Livy ? As Chris- 
 tians, we are satisfied with that sentence, ^ The 
 Comforter, which is the Holy Ghost, shall teach 
 
 ^ St. jMatthew x. '^ Ibid. xiii. 
 
 B 2 
 
4 THE LEADING IDEAS [serm. i. 
 
 you all things ' — that is, all things not of the first 
 Creation, which is the object of science, but of the 
 second, which is the object of Revelation : — ' and 
 bring all things to your remembrance, whatsoever 
 I have said unto you.' There is no tablet like a 
 loving memory, no Remembrancer like God the 
 Holy Ghost. 
 
 2. I pass on to the second great leading idea 
 of St. Matthew's Gospel. 
 
 We will not enquire whether the ancient tra- 
 dition, that this Gospel was originally written 
 in Hebrew (affirmed by Papias, Irenseus, Clement 
 of Alexandria, Tertullian and others, but since 
 the time of Erasmus warmly contested), is true or 
 false. But at all events, with its contents before 
 us, we need not hesitate to say that it bears 
 the same relation to the other Gospels which 
 the Epistle to the Hebrews bears to the other 
 Epistles. It is the Gospel of Types in history, in 
 law, in worship, accomplishing themselves, unre- 
 cognised by those to whom they specially per- 
 tained. It is the Gospel of Prophecy, ac- 
 cumulating and interweaving its marvellous 
 
St. Matt.] OF THE GOSPELS. 5 
 
 coincidences (sometimes in dark sayings like 
 those of the thirty pieces of silver, and of the 
 going before the disciples into Galilee ^) round 
 the Birth and Life, the Death and Resurrection, 
 of Jesus. It is the Gospel of the Christ, crown- 
 ing the aspirations of saints and seers, but not 
 the carnal expectations of the Jews. It is the 
 Gospel of true Judaism, as opposed to the corrupt 
 Judaism of Priests and Scribes, of Pharisees and 
 Sadducees. 
 
 This is written on its forefront. 'The Book 
 of the Generation Y not 'the History of the 
 Childhood,' but the ' Liber de Originibus Jesu ' — 
 Jesus the Messiah; the Child of Abraham, in 
 Whom all families are to be blessed; the Royal 
 Heir of David's throne, yet rejected by the Jews. 
 
 {a) In the few opening chapters Prophecy marks 
 Him for its own. ' That it might be fulfilled * 
 is the often recurring formula. He is the Virgin's 
 Son promised to Israel. His Name Jesus, God 
 
 ^ St. Matthew xxvii. 9, Zechariah xi. 12, 13 ; St. Mat- 
 thew xxvi. 31, 32, Zechariah xiii. 7. 
 - ^l^Xos y€ve(Te<os, St. Matthew i. r. 
 
6 THE LEADING IDEAS [serm. i. 
 
 the Saviour, is practically the equivalent of Em- 
 manuel. From the mines and forests of the dim 
 mysterious East, gold and incense are brought 
 to the Babe born in Bethlehem. Like the col- 
 lective Israel, the Personal Israel, God's Servant, 
 is called out of Egypt, to accomplish the re- 
 demption which the historical Israel had failed 
 to effect ^. Round the awful cradle of the new- 
 born King the sobs of Rachel rise, in a grief 
 whose anguish echoes Jeremiah's strain of sorrow. 
 He grows up in Nazareth, that the prediction 
 of all the prophets ^ might be fulfilled, who said, 
 ' He shall be an enigma, despised of men, yet 
 adored by those who despise Him ; for he who 
 calls Jesus Nazarene shall against his will call 
 Him, '^ My Saviour, My Protector ^" ' The voice 
 of the Forerunner, announced by Isaiah and 
 Malachi, prepares His way. He dwells in Caper- 
 naum, that the light seen by Isaiah, a richer dawn 
 than ever flushed the Syrian sky, may shine down 
 upon the people that sit in darkness and the 
 
 ^ St. Matthew ii. 15, Hosea xi. i. ^ bia rcov Trpo^ryrwi', 
 St. Matthew ii. 23. ^ See Appendix, Note i. 
 
St. Matt.] OF THE GOSPELS. 7 
 
 shadow of death i. Yet all the sign which Israel 
 gives is this, — that when the Wise Men come 
 from the East to Jerusalem, they are near being 
 murdered by the false king of the Jews. And 
 the Chief Priests and Scribes of the people never 
 visit the place to which, with prophecy in their 
 hands, they had guided others. 
 
 The same view pervades every portion of the 
 book. In the Sermon on the Mount, One speaks 
 to us Who is a new and a greater Moses — Who 
 has come by the one great stroke of His life and 
 death to fill up - the faint sketch of the Law 
 — to give a new law to men endowed with a 
 new spirit. 
 
 Again, in the eighth and ninth Chapters we 
 have that ascending series of miracles, beginning 
 with the victory over disease close at hand or far 
 off, passing on through the calmed waters and 
 the dispossessed demoniacs, until it finds its 
 culminating point in forgiven sin and vanquished 
 death. What is the first special miracle recorded 
 
 ^ St. Matthew iii. 12 sqq. ; Isaiah ix. r, 2. 
 - nXrjpcoa-at, v. 17. See Appendix, Note 2. 
 
8 THE LEADING IDEAS [Serm. i. 
 
 by St. Matthew ? — The healing of the leper. 
 Why does it stand first ? Morally and spiritually, 
 no doubt, it follows the Sermon on the Mount, 
 to tell how the eternal leprosy that cleaves to our 
 race can alone be healed. Not merely by words. 
 Not by systems of morality whether they call them- 
 selves dependent, independent, or of the Will of 
 God. Not by speaking royally, like a distant king 
 from a cloud of purple and gold; nor roughly, like 
 the policeman who bids misery clear the way ; nor 
 patronisingly, like the hard kind of good people, 
 who have never been tempted in some directions 
 themselves, and drop down loving texts into the 
 sinner's sore, with such acidulated accents of severe 
 virtue, that the wound smarts and throbs ; nor 
 sentimentally, like popular preachers and the 
 ' feeble folk ^ who write stories for little children 
 which harden the hearts they are intended to 
 touch. But by coming down from the mountain, 
 and entering into fellowship with the leper; by 
 putting out the hand, and touching the poor de- 
 filed thing, and then, in Christ's spirit, saying to 
 it, ^ Be thou clean.' But it is also significant 
 
St. Matt] OF THE GOSPELS. 9 
 
 that the very miracle stands in the front of St. 
 Matthew's Gospel, which would above all others 
 impress a reader who knew the ritual law with 
 the conviction that the Healer of leprosy was the 
 Christ, the Son of Abraham and David. 
 
 Time goes on with its great deeds and gentle 
 words. The Satanic hatred of the Pharisees con- 
 spires for His destruction : — ' The Pharisees went 
 out and held a council against Him how they 
 might destroy Him 1.' Then follows the victory 
 of Divine gentleness. They sought to destroy : 
 He withdrew Himself and healed -. If His loving 
 eye sees one sound and living fibre in the reed. 
 He will fill the earth with His spring, and send 
 through the reed the sap of His grace, and save 
 it by that fibre. If He perceives one spark in 
 the srhoking wick. He will cover it with the 
 hollow of His hand, and breathe upon it, and 
 waken it into a light for the feast or for the 
 altar '^. But the Pharisees blaspheme. ' This 
 fellow doth not cast out devils but by Beelzebub, 
 
 ^ St. Matthew xii. 14. 2 jhid. 15. 
 
 •^ Ibid. 20, cf. Isaiah xlii. 3. 
 
lo THE LEADING IDEAS [Serm. i. 
 
 the prince of the devils ^Z And judgment is 
 pronounced^ — ^ so it shall be also unto this 
 wicked generation 2.' 
 
 Much more might be noticed in this connec- 
 tion. A little must suffice. Miracle upon miracle 
 is wrought; yet Judaism calls for 'a sign from 
 heaven.' There is one brief Hosanna, one fitful 
 revival. Alas! the fig-tree (God's own type of 
 Israel in Hosea^,) is its image. The decep- 
 tive tree deluded the hungry by the wayside. 
 Disciples might seek for spiritual good from a 
 system rich in leaves, but without fruits ; and so 
 be prepared for a judgment that should blast and 
 wither the Theocratic people from the very root. 
 The words immediately following * are not hyper- 
 bole. They are prophecy. ^This mountain^ is 
 the temple-hill, the representative of Judaism; 
 and the ^sea' into which it is to be cast and lost 
 is the sea of nations ^. In the twenty-second and 
 twenty-third Chapters the great Questioner baflfles 
 
 1 St. Matthew xii. 24. 2 j^id. 45. 
 
 ^ Hosea ix. 10. * St. Matthew xxi. 21. 
 
 ^ See Lange upon the passage. 
 
St. Matt.] OF THE GOSPELS. ii 
 
 the Sadducees and Scribes, and reduces the Phari- 
 sees to silence ; and then pours out burning 
 words, scathing their hypocrisy and proselytism 
 and Jesuitical distinctions. ' Ye are like unto 
 whited sepulchres, which indeed appear beautiful 
 outward, but are within full of dead men's bones, 
 and of all uncleanness/ The worm of death 
 gnaws at the foundation of Judaism. It breeds 
 stench and pestilence. And then the true Israel 
 went out and departed from the temple. His 
 retreating footsteps forming the prelude to the 
 voice which was heard afterwards, — /xera^atVco/xei/ 
 ivT€v6€i^j — and God's Presence went with Him\ 
 
 The same view pervades the closing Chapters. 
 
 The drama deepens to its end. He has ap- 
 peared first as Law-giver j secondly, as Wonder- 
 worker; thirdly, as Teacher. He must be more 
 than these. — More than Law-giver. Law wakens 
 the moral sense to obligations, towering one 
 beyond the other into an infinite distance. Law 
 tells the listening ear of the cruel dissonance 
 ^ St. Matthew xxiv. i. 
 
12 THE LEADING IDEAS [serm. i. 
 
 between the discord of that which a man is, 
 and the perfect music of that which he ought to 
 be. Man needs something by which he may be 
 lifted to the distant summit ; by which the sense 
 of discord may be mitigated. — More than Won- 
 der-worker. The miracle comes to tell us that 
 what we call nature is not so natural after all; 
 that man is from time to time reached by a higher 
 law, which touches him with its light but seldom 
 in the centuries ; that He who works it has know- 
 ledge of a great chapter, whereof that which we call 
 law is but a poor sub-section. Man wants some- 
 thing more than to know God's wisdom and power. 
 — More than Teacher. The moral precept without 
 requires a moral power within. The Parable shows 
 us Nature with lights of God's Kingdom upon it, 
 falling through a door which we cannot enter. 
 Therefore, He must be more. He must be the 
 High Priest, entering into the lowest depths ; 
 kneeling in Gethsemane, with a burden laid upon 
 Him; hanging upon the Cross, Priest and Vic- 
 tim, with the pierced hands and feet, and the 
 wounded side, and the awful circlet of the crown 
 
St. Matt. 
 
 OF THE GOSPELS. 13 
 
 of thorns, and the pale and dying Ups. He must 
 then, to make this effectual, be the Kin- reign- 
 ing in glory, and sending out heralds to gather 
 in His people, not from one race alone, but from 
 all lands, into a Catholic Church. 
 
 We find the same conception moulding the 
 Evangelist's materials at the close as at the be- 
 ginning — accomplished Prophecy and Jewish 
 blindness. 'The High Priest rent his clothes ^' 
 ' The rent garment,' says Bishop Taylor, "■ signi- 
 fying that the priesthood should be rent away 
 from him and from his nation. His personated 
 and theatric horror became the type of his punish- 
 ment.' The dream of Pilate's wife and the 
 washing of Pilate's hands are a silent but terri- 
 ble reproach to the Jewish rulers 2. 
 
 This is brought out more clearly by the shapes 
 which stand in contrast with the Chief Priests, 
 and Scribes, and Elders, as He hangs upon the 
 Cross. The Roman Centurion might have seen 
 men dying on the battle-field, but never a death 
 like that, when Jesus ' cried again with a loud 
 1 St. Matthew xxvi. 65. ^ Ibid, xxvii. 19, ^4- 
 
14 THE LEADING IDEAS [serm. i. 
 
 voice and yielded up the ghost ^.' The women 
 look on with pity, ' beholding afar off/ The 
 rich man begged the Body of Jesus. But the 
 chiefs of fallen Judaism conspire with the 
 heathen. ' They came together unto Pilate 2.' 
 More than that, <^ they gave large money unto 
 the soldiers, saying, Say ye His disciples came 
 by night and stole Him away, while we slept 3.' 
 And then, — remembering doubtless how well they 
 had succeeded with an Apostle, — in the spirit of 
 the English Minister who said, '• every man has 
 his price,' — and truly enough of most men whom 
 he was likely to know, — ^ If this comes to the 
 governor's ears_, we will persuade him and secure 
 you ^.' 
 
 Is there not prophecy there to those who will 
 look below the surface ? From that time base- 
 ness, baseness about money, has entered into 
 the Jewish nation, and formed a leprous scurf 
 upon it, thinned its noblest blood, and ulcerated 
 
 ^ St. Matthew xxvii. 50. '^ Ibid. 62. 
 
 ^ Ibid, xxviii. 12, 13. * Ibid. 14. 
 
St. Matt.] OF THE GOSPELS. \'. 
 
 D 
 
 the hearts of the children of those who were 
 once homines des'ideriorum. A people must act by 
 its representatives. They may try to evade their 
 responsibility , but, as we have seen in the last 
 awful weeks ^3 God and men will not suffer such 
 evasion. It is full of peril to tamper with 
 sacred things. A great nation wakens from the 
 sleep of centuries with a stimulated conscience, 
 and takes away, even from the altar of God, the 
 offerings which were gathered by means which 
 it has discovered to be unjust. With loud ex- 
 pressions of sorrow and pain it performs an act 
 of national justice, which is in some sense an act 
 of national penance. But, whatever pain may 
 have been inflicted upon the keen susceptibility of 
 its feelings, it has gained in the coarse material 
 of pecuniary profit. Perhaps posterity may be 
 ashamed to think that such undeniable advan- 
 tage accompanied such ostentatious magnanimity. 
 But, however this may be, this baseness of the 
 Jews has become proverbial. In spite oi the 
 splendid exceptions which will occur to every 
 ^ Preached during the Franco-German War. 
 
i6 THE LEADING IDEAS [serm. i. 
 
 one of us, popular feeling recognises a truth in 
 Shylock and Fagin. The base deed of fallen 
 Judaism round the Holy Sepulchre is avenged in 
 the wretched caricatures of the children of Abra- 
 ham, who haggle with the drunken and the hun- 
 gry over second-hand clothes, and sell mosaics 
 and jewellery, the very words being a witness 
 against them. 
 
 But enough of them. Money is not Almighty. 
 Stones cannot keep down the Holy One, nor 
 hierarchs suppress the living and the true. The 
 Passion Week is ended. The Easter Sunday 
 has come and gone. The Son of Abraham 
 and David enters into His kingdom and passes 
 into Galilee 1. The spell of the mountains 
 seems to have been on St. Matthew, and he 
 loved to contemplate the Son of God in those 
 solemn sanctuaries. You will remember the 
 Mountain of the Temptation, of the Beatitudes, 
 of the Prayer during the Storm, of the Trans- 
 figuration, and finally of the Resurrection fes- 
 tival. ^ Then the eleven disciples went away 
 ^ St. Matthew xxviii. i6. 
 
St. Matt.] OF THE GOSPELS, 17 
 
 into Galilee, into a mountain, where Jesus had 
 appointed them.' Judaism has done its worst 
 to the bitter end. High Priests and Scribes, the 
 heads of the ecclesiastical power, and men of the 
 dominant theological schools^ Pharisees and Sad- 
 ducees, the precursors of religious parties that 
 have lost their life, and become carrion things 
 round which the eagles are gathering; the sha- 
 dows that project themselves into the future, and 
 become to us like familiar shapes, the Sceptic, 
 the Jesuit, the Predestinarian, the Pharisee who 
 is not a Protestant, and the Pharisee who is; 
 they have killed the Holy One of God, They 
 have wrangled and cheated, they have bribed and 
 lied over the empty grave; but the Risen Lord 
 is on the hills of Galilee. He is freer than the 
 mountain air. ^ All power is given unto Him in 
 heaven and earth^;' He sends His heralds, un- 
 confined by the narrow limits of one land, to dis- 
 ciple all nations by baptizing them, and promises 
 to be with them all days, the darkest not less 
 than the brightest, to the end of the world ', 
 
 ' St. Matthew xxviii. 18, 20. 
 C 
 
i8 THE LEADING IDEAS [Serm. i. 
 
 Thus does St. Matthew fill up this great con- 
 ception of Prophecy accomplished in the Son of 
 Abraham and David : of Him Who is the true 
 Israel, in Whose work and Person true Judaism 
 is concentrated, over against the false Judaism 
 of a fallen priesthood and an apostate people. 
 
 11. We may now apply this view of St. Mat- 
 thew's Gospel, first to the question of the origin 
 of the Gospels, secondly in a practical way. 
 
 I. It may be looked upon as an ascertained re- 
 sult of criticism, that the Gospels were all written 
 within the First Century ; none earlier than about 
 A.D. 60, none later than about a.d. 80. This his- 
 torical fact will seem strange to certain modern 
 notions. Consider for a moment how the mat- 
 ter really stands. Let us put ourselves in ima- 
 gination back to Pentecost. In those her bridal 
 days, the young Church was filled, not with new 
 wine, but with a holy and heavenly enthusiasm. 
 The light of the everlasting morning had not 
 yet ceased to flood her spires and battlements. 
 Her tabernacle was yet on the holy hills, and 
 
St. Matt.] OF THE GOSPELS, 19 
 
 the cry rose to her lips, '^ Lord I it is good for 
 us to be here/ With loins girded and lamps 
 burning, she waited for her Lord's coming, and 
 strained her eyes towards the Eternal Dawn. 
 She was the ' Pilgrim of Eternity j' and the song 
 which she rolled out strong and grand against 
 the winter sky was, ^ Arise we, and depart : for 
 this is not our rest.' It may be that she had 
 not special days of commemoration, Christmas 
 or Good-Friday, Easter or Ascension. But she 
 lived upon her Lord's Birth and Death, upon 
 His Resurrection and Ascension. She needed 
 no book of His Aoyia, of His discourses, or His 
 works. There were those with her who had 
 seen Him on the Mountain of Transfiguration j 
 who had heard Him say, ^ Peace be unto you,' 
 on the great Easter Sunday ; and had felt joy 
 deepening within them, as they looked upon the 
 Atoning Wounds. 
 
 At first, then, there was not, and there needed 
 not to be, any official memorial of the Lord. 
 The sermons of the Apostles were in many 
 cases summaries of our Lord's Life. Thus the 
 
 c 2 
 
20 THE LEADING IDEAS [serm. l 
 
 whole tenor of His ministry is compressed 
 by St. Peter into two words ^. In portions of 
 the Apostolic Epistles, particular incidents are 
 mentioned or assumed. For instance, the insti- 
 tution of the Eucharist in the First Epistle to 
 the Corinthians, and the Transfiguration in the 
 Second Epistle of St. Peter. St. Paul speaks of the 
 Birth and Circumcision of Jesus, and of His Life 
 of poverty ^ Other incidents of less primary im- 
 portance are also alluded to in a way which 
 implies an acquaintance with them. The writer 
 of the Epistle to the Hebrews assumes it as 
 ^ evident/ known to all ^, that ^ our Lord has arisen 
 out of Judah.' When the same writer says, ^ Jesus 
 suffered without the gate, let us go forth, there- 
 fore, unto Him without the camp, bearing His 
 reproach y we have a reminiscence of the Sa- 
 viour led out to be crucified, and of the Cyrenian 
 bearing His cross. The ^Abba, Father' of Ro- 
 mans and Galatians is an echo, Hhe strong crying 
 
 ^ 8i^\6ev cvepyercov, Acts x. 38. 
 
 ^ Gal. iv. 4-6 ; 2 Cor. viii. 9. ^ TrpodrjXov, Hebrews vii. 14. 
 
 * Hebrews xiii. 13. 
 
St.MatL] OF THE GOSPELS, 21 
 
 and tears' of Jesus in Hebrews is a scene, from 
 Gethsemane ^ When St, Paul desires that women 
 ^ may attend upon the Lord without distrac- 
 tion -/ had he not before the eye of his mind 
 the tender picture of the two sisters, where- 
 of one sat at Jesus' feet, while the other was 
 ^ cumbered^' about much serving? In the Epistle 
 to the Galatians the baptismal ' robing with 
 Christ' is borrowed from the Parable of the 
 Prodigal ; it is a hint of ' Bring forth the best 
 robe, and put it on him^/ In the Epistle to 
 Timothy, the Apostle urges the payment of certain 
 Presbyters on the authority of Christ's saying, 
 ' The labourer is worthy of his hire,' and that 
 in a way which presupposes his knowledge of 
 the whole discourse addressed to the Seventy •\ 
 
 1 Rom. viii. 15; Gal. iv. 6; Hef). v. 7. The twelfth 
 Chapter of the Revelation manifestly borrows its colouring 
 from the Birth of Jesus, and Herod's ' seeking the young 
 Child's life.' Apoc. xii. 1-4, 5. 
 
 "^ aTrfpia-rrdaTfos, i Cor. vii. 35. 
 
 ' TTfpifcrnaTo, St. Luke x. 40. 
 
 * XpidTov fvfbvaaa-Oe, Galatians iii. 27, of. St. Luke xv. 22. 
 
 ^ I Tim. V. 18, cf. St. Luke x. 7. 
 
22 THE LEADING IDEAS [serm. i. 
 
 When St. John utters that admonition, ' He that 
 saith he abideth in Him ought also so to walk 
 as He made His one great life-walk Y whether 
 or not we suppose that his Epistle was a circular 
 letter accompanying the Gospel, he must have had 
 a distinct image before his own soul, which he 
 took it for granted was no less present to theirs. 
 As time went on, the words of Jesus were brought 
 to the Church's mind according to His promise. 
 The successive needs of the Church touched and 
 quickened the springs of memory, and events 
 brought out the latent treasures which she pos- 
 sessed. ^ In verbis Christi semina erant totius 
 cursus Evangelii.' Thus, when the Holy Ghost 
 began to fall on certain, St. Peter exclaims, 
 ' Then remembered I the word of the Lord, 
 how that He said, ^^ John indeed baptized 
 with water, but ye shall be baptized with the 
 Holy Ghost 2."' When St. Paul would enforce 
 the important practical principle that the Church 
 is not the diaphanous creature which extreme 
 
 ^ KaOcbs eKelvos 7r€pL€7ra.Tr)(Te, I St. John ii. 6. 
 ^ Acts xi. 1 6. 
 
St. Matt] OF THE GOSPELS. 23 
 
 Voluntaryism would make her, he remembers 
 Christ's words, ^ The labourer is worthy of his 
 hire.' If he would remove morbid scruples from 
 the sensitive conscience of the man who went to 
 the entertainment of one who was external to the 
 Church, he reminds the Corinthians how Jesus had 
 spoken to the Seventy upon their mission, ^Eat 
 such things as are set before you ^.' When the 
 same Apostle deals with the question of the in- 
 violability of the marriage bond, he fells back 
 upon the remembered command of the Lord, 
 ' I command, yet not I, but the Lord : Let not 
 the wife depart from her husband ' — the substance 
 of His answer to the question of the Pharisees, 
 ^ Is it lawful for a man to put away his wife - ? ' 
 It seems to be as certain as anything of the 
 kind can be that an unwritten traditional Life 
 of Jesus, graven upon the living heart of the 
 Church, preceded the written Life. In this, 
 startling as it seems at first hearing to some, 
 there is no derogation from the honour of the 
 
 ^ I Cor. X. 27, cf. St. Luke x. 8. 
 
 ^ I Cor. vii. 10, cf. St. Matt. xix. 3, 9. 
 
24 THE LEADING IDEAS [serm. L 
 
 written word. No ark of the New Covenant 
 overlaid round about with gold kept in its side 
 the book of the New Law. There was not, 
 as in Bacon's fine romance of Atlantis, the 
 pillar and cross of light, breaking up and cast- 
 ing itself into a firmament of many stars, and 
 the branch of palm covering the ark of cedar 
 which floated upon the calm mysterious sea, with 
 the volume of the Gospels shrouded in its depths. 
 Yet the Holy Spirit guided the memories, and 
 freely used the intelligences of Apostles and 
 their disciples, that His Church might know the 
 certainty of those things wherein she had been 
 instructed ; and that across the gulf of ages, 
 and the mists of History, down to the end of 
 time, the eyes of Christians might see the au- 
 thentic lineaments of the King in His beauty. 
 
 As to the Gospel with which we are now 
 more directly concerned, and which the Church 
 has always attributed to St. Matthew, a denial 
 of its authorship has been based upon the tone 
 of the Evangelist in describing the call of 
 St. Matthew in the ninth Chapter, ^ It is im- 
 
St. Matt.] OF THE GOSPELS. 25 
 
 possible/ writes Schenkel, ' to conceive a colder 
 or more impersonal narrative. It is much easier 
 to suppose the statement in St. Luke to be his, 
 with such a vivid touch as this, " Levi made 
 Him a great feast in his own house'."' The 
 answer to such an objection is to be found in 
 the instinctive sentiment, which made those 
 who had stood in the presence of the All Holy 
 One almost annihilate themselves before Him. 
 There is a spirit which loves placard and adver- 
 tisement, which multiplies tracts of which the 
 heroes are puny or questionable saints, who write 
 interminable experiences with eyes alternately 
 turned to heaven, and peering to see who is 
 listening behind the half-opened door. It was 
 not so with Christ's Apostles. Their motto was, 
 ^ He must increase, I must decrease.' It has 
 been beautifully conjectured that St. Matthew 
 leaves the Parable of the Publican to be recorded 
 by St. Luke, because he is the Publican from 
 whom it was drawn. The very fact that the 
 narrative of St. Matthew is so sober and imper- 
 
 ^ St. Luke V. 29. 
 
26 THE LEADING IDEAS [serm. i. 
 
 sonal tells for, rather than against, its composi- 
 tion by the Publican who became an Apostle. 
 
 It will be observed that our analysis, so far as 
 it is correct, establishes the unity of the author- 
 ship of this Gospel This has been impugned 
 by a host of modern writers. The comparatively 
 timid Rationalism of the beginning of the Century 
 hinted that the first two Chapters came from 
 another hand. Ewald, twenty years ago, printed 
 this Gospel in five different types, that the reader 
 might have before his eyes the fragments of which 
 it is composed. Hingelfeld assigns it to two 
 authors, — one earlier, one later ; one forcing 
 Christianity into a Jewish mould, the other 
 handling it in the broader spirit of St. Paul. 
 Kostlein asserts that it was put together from 
 three pieces, the Syro-Chaldaic original of St. 
 Matthew, the primitive Mark, and Galilean tra- 
 dition. Schenkel very similarly analyses it into 
 a composite of a document called the ' Primitive 
 Mark;' of a second document supposed to be 
 spoken of by Papias as ra Xoyiaj and, added to 
 this, of a certain amount of oral tradition. 
 
St. Matt.] OF THE GOSPELS, 27 
 
 I believe that such theories arc refuted to a 
 candid mind, even by those subordinate traits 
 which are to a composition what the play and 
 trick of features are to the living face, giving 
 it individuality and character. The transitions 
 in St. Matthew's narrative have been called by 
 M. Reville ^simple, almost infantine.' Be it 
 so. But the TOT^^ repeated more than fifty times, 
 shows that one hand, however untutored, was 
 at work. 'I believe,' says M. Reville again, 
 'that no writer ever felt happier in his work.' 
 Certainly, the writer has throughout a simple, 
 happy admiration for the things which he relates, 
 and many of which he had seen. It is the same 
 man throughout who gazes with a rapture that 
 never tires. 'Lo!' and 'Behold!' rushes to his 
 lips more than thirty times in this short book. 
 The star of the Epiphany is in the East : Do 
 you not see it? 'Lo! the star.' The Lord is 
 on the holy mount ; the cloud of glory descends 
 upon the hill. 'Behold! there appeared unto 
 them Moses and Elias. Behold! a bright cloud 
 overshadowed them. Behold ! a voice out of the 
 
28 THE LEADING IDEAS [serm. i. 
 
 cloud.' It is Easter Morning. The women go 
 to tell the disciples ^^ ^ Behold ! Jesus met them.' 
 The Evangelist has been accused by others of 
 being a sort of diffuse and garrulous Herodotus 
 among the Four, passionately fond of legend and 
 miracle. The wonders of the Infancy^ the walk- 
 ing of Peter on the sea, the stater in the fish's 
 mouth, the dream of Pilate's wife, the bodies of 
 the saints reappearing after the Resurrection, the 
 marvels at the Sepulchre, have been appealed to 
 against St. Matthew's credibility j but, if they 
 testify to his individuality, let them at least 
 vouch for his existence. 
 
 Even such subordinate traits led us to the 
 conclusion that it is one mind which addresses 
 us. How much more must we reject the theory 
 that this Gospel is a thin substratum of original 
 writings, — beneath a stupendous layer of myths, 
 discourses evolved out of the Church's con- 
 sciousness, and agglomerated fragments of other 
 documents, — when we perceive that the whole 
 
 ^ See the eloquent passage in M. Reville's 'Question 
 des Evangiles.' Revue des Deux Mondes, June i, 1866, 
 
St. Matt.] OF THE GOSPELS. 29 
 
 mass of the composition is not only thinly 
 traversed by particular lines of thouglit, but 
 moulded and shaped throughout by certain funda- 
 mental conceptions. 
 
 2. It remains to apply practically what has 
 been said of this Gospel as a whole. 
 
 {a) There is an eternal freshness in it. Phari- 
 sees washing their hands, and making the phy- 
 lactery very broad, and the tassel very long j 
 pedantic scribes, mocking human nature with 
 subtleties fine and glossy, but sharp and piercing 
 as threads of glass; the haughty priests of a 
 corrupt establishment, and its sceptical and 
 mocking Sadducecs ; the wild demoniac ; the 
 publican, the man seemingly dead and buried 
 in material pursuits, yet obeying the 'call of 
 Jesus;' the woman of Bethany, pouring from her 
 broken heart perfumes which were dearer to Christ 
 than the hoarded nard ; these are the shapes, 
 'touching and terrible,' that were never forged, 
 which live, and speak to successive generations \ 
 The spirit of hypocrisy, of Pharisaism, of hollow 
 ' ISI. Reville, ibid. pp. 639, 640. 
 
30 THE LEADING IDEAS [serm. i. 
 
 sanctimoniousness and hierarchical pretension, is 
 lasting as human nature. It is scathed in St. 
 Matthew's Gospel , no doubt of it. Only do not 
 let us be put oflF by dress. We look out for the 
 successors of Chief Priests, and Scribes, and 
 Pharisees, in copes and chasubles, in the priest's 
 surplice or the prelate's lawn. We may find 
 them in other quarters, among the sentimental 
 professors of a liberal and unsectarian Chris- 
 tianity, not less than among the defenders of a 
 dogmatic creed. 
 
 Neither let us be hasty in drawing from the 
 condemnation of formalism in St. Matthew a con- 
 demnation of forms. It is interesting to notice 
 that the verses which put in the sharpest and 
 clearest way the relation of the external to the 
 spiritual element in religion are peculiar to 
 this Gospel. ^ All the virgins,' in the parable, 
 'arose and trimmed their torches,' cleared the 
 wick in the vessel, and arranged the garlands ^ 
 around the staff which bore it; '^//the virgins,' 
 the wise no less than the foolish. But 'they 
 
 ' eKoafiTjo-av, St. Matthew XXV. 7. 
 
St. Matt.] OF THE GOSPELS. 31 
 
 that were foolish took no oil ; the wise took 
 oil in their vessels with their lamps/ Christ 
 would have neither the form without the spirit, 
 nor the dogma without the life j neither the lamp 
 without the oil, nor the oil without the lamp. 
 Without the lamp, the oil will be wasted • with- 
 out the oil, the lamp will not burn. 
 
 It is instructive to notice the history of that 
 sect which, more than any other in Christendom, 
 has professed to dispense with forms. Those ex- 
 cellent persons will have no bell, no organ, no 
 spire, no painted window. The very matter of 
 the two Holy Sacraments is offensive to them, 
 and is idealized into types. Every believer shall 
 be king, and priest, and offering, and altar, and 
 temple, in one. Every life shall be a sacrifice, 
 every day a saint's day, every meal a sacra- 
 ment, every soul a church, and every throbbing 
 heart a bell, and a liturgy, and an organ. What 
 is the practical result ? They have a hierarchy, 
 as intolerable as ever oppressed humanity, of the 
 most querulous and meddling of their sex, and 
 those who really belong to them are formal in 
 
32 THE LEADING IDEAS [serm- 1. 
 
 look, formal in garb, formal in the very cast of 
 their features. The formalism and the Pharisaism, 
 pictured and condemned in St. Matthew's Gospel, 
 are the punishment of those who will only read 
 one part of that Gospel. 
 
 {h) But that to which I would above all direct 
 you in St. Matthew's Gospel is its representation 
 of our Lord. If you would understand that, you 
 must accept the theology of the text. We have 
 indeed lately been told that ^ religion and 
 theology have no more to do with each other than 
 an appreciation of the beauty of the Belvidere 
 Apollo with a belief in the oracles of Delphi.' But 
 how does this eminent philosopher define religion? 
 That the right is wise, this, he says, is morality. 
 That it is also loveable and beautiful, this, he 
 says, is religion. He, therefore, who has learned 
 to combine the sentimental admiration for virtue 
 of Shaftesbury with the colder calculations of the 
 utilitarian school of ethics, is religious as well as 
 moral. But with us it is not so. Religion has 
 for its object not a beautiful idea, but a Divine 
 Person. Religion has for its accompaniment not 
 
St. Matt.] OF THE GOSPELS, 33 
 
 a mystic rapture in the contemplation of virtue, 
 but the action of faith that stretches out to Him 
 from our feebleness, and the utterance of worship 
 that speaks to Him, now in the spontaneous 
 familiarity of prayer, now in the sublimer accents 
 of praise. And that which is revealed of Him 
 is not denomination aUsrn which may or may not 
 be taught. It is part and parcel of Christianity. 
 It is not a dense theological fog obscuring the 
 significance of the ethical ideal of Christianity ; 
 it is the substance, without which the ideal melts 
 away. The priest who preaches a free and un- 
 denominational religion writhes in the strong 
 garb of the more thorough-going philosopher. 
 You read the first verse of St. John or St. Matthew. 
 Did or did not St. John teach that the Word 
 was God ? Did or did not St. Matthew teach by 
 the word Jesus, the Human Personality ; by the 
 word Christ, the threefold Office ; by the two 
 together, the Godhead and Manhood, with its 
 gifts of Union and Unction? If they did, then 
 these propositions are formulae : and indeed it is 
 childish 'to allow that the formulae abed may 
 
 D 
 
34 THE LEADING IDEAS [serm. I. 
 
 be taught, only not gathered together into a for- 
 mulary.' 
 
 Brethren, it is this first Verse that gives such 
 fulness of significance to all this Gospel. It is 
 because He is Jesus Christ, Son of Abraham and 
 David, that His Discourses are what they are — 
 everlasting, powerful, the inner law of Christian 
 society and civilization, the creative source of new 
 courage, new thoughts, new enterprises, new Saints, 
 new Apostles, new Martyrs. This Gospel is not 
 the life of a dead man. It is the specimen of an 
 Eternal Life manifested upon earth for a while, by 
 which we came to know in some measure what He 
 is Who is our Lord. This is why it is that to 
 leave ofiF reading the daily lesson or chapter is to 
 forget Christ, and with Him home and goodness. 
 This is why men who come back to Oxford in 
 the evening of their days, as they look back with 
 bitter self-accusation, remember that the time 
 which they most deplore coincided exactly with 
 the time when, by shutting up their New Tes- 
 tament, they shut out Christ's Presence from their 
 lives. Yet, thank God, we know Him, or we 
 may know Him. We may know Him as the 
 
St. Matt.] OF THE GOSPELS. 35 
 
 leper knew Him ; as Peter did, when with the 
 spray in his hair, and the st()rm-liij;ht on his 
 face, he cried, ^ Lord ! save me ;' as Galilee knew 
 Him, when He went about doing good. Still 
 above the clouds that hang over the Church and 
 the world (as they hang in this land over a dis- 
 tracted Church, and abroad over a world in agony,) 
 He is the Light, the Dawn and Morning Star 
 of each new era, until the final Revelation, when, 
 over the last clouds going up from a burning 
 world, the Sign shall appear. Still the shadow 
 of the Man of Sorrow hangs over the sick. Still 
 worship is the dialogue between Him and the 
 soul which He has redeemed with such a price '. 
 Still as we kneel at the Holy Communion Sunday 
 after Sunday, or in the stillness of the room 
 where our dear ones lie, the Eucharist of the 
 Upper Chamber is with us, as it was with those 
 who heard and saw Him. Still those words are 
 comfortable as of old, 'Come unto Me all ye 
 that labour and arc heavy laden, and I will give 
 you rest.' 
 
 ^ See Pressensc, ' Vic de Jesus,' in the closing pages. 
 
 D Z 
 
SERMON 11. 
 
 ST. MARK. 
 
 St. Mark i. i. 
 
 The beginning of the Gospel of Jesus Christ, the Son of God. 
 
 I HAVE examined, on a previous occasion, the 
 fundamental ideas, the leading conceptions, of 
 the Gospel according to St. Matthew. I shall now 
 attempt to deal, from a similar point of view, 
 with the Gospel of St. Mark. 
 
 I. We may be allowed to regret that St. Augus- 
 tine should have spoken of St. Mark as if he 
 were simply the <^ pedissequus et breviator' of St. 
 Matthew \ It may be useful, in the first instance, 
 
 ^ ' De Consensu Evangel.' i. 2. J. J. Griesbach stands 
 at the head of a long list of critics who have tried to 
 prove that the whole of St. Mark's Gospel is made up 
 
THE LEADING IDEAS, ETC, 37 
 
 to bring together certain words of our Lord, and 
 certain incidents in His ministry, which are 
 peculiar to St. Mark. We shall then be able to 
 decide whether the second synoptical Evangelist 
 is merely the epitomizer of St. Matthew. 
 
 I. Without the Gospel according to St. Mark, 
 the Church would have lost these among other 
 sayings of Jesus. 
 
 We should not have possessed the great axiom 
 (the safeguard at once against superstition and 
 irreverence in regard to all positive institutions 
 whatever), ' The sabbath was made for man, 
 not man for the sabbath \' The two great words 
 would be away, '^ Peace, be still ^1' Something 
 surely would be wanting to the Parables, if wc 
 had lost that exquisite illustration of the develop- 
 ment of God's kingdom- the seed growing, not 
 mechanically or in virtue of cultivation, but 
 
 out of St. Matthew and St. Luke. It must not be for- 
 gotten that others maintain that INIark wrote the original 
 Gospel, and was followed by Matthew and Luke. Dank, 
 ' Hist. Revelat.' Div. iv. 279, 280. 
 
 ^ St. Mark ii. 27. * Ibid. iv. 39. 
 
38 THE LEADING IDEAS [serm. ii. 
 
 from within outwardly, by the energy of its 
 hidden life '. Here, too, we see one ray of 
 moral light, falling upon the corruption from 
 which the fastidious imagination turns away 
 sickened 2. Here, again, in its fullest and most 
 emphatic form, stands that saying which has 
 nerved so many of God's children to face 
 the syllogism, the epigram, and the scaffold. 
 In St. Luke, 'Whosoever shall be ashamed of 
 Me and Mine 3;' in St. Mark, <^ Whosoever shall 
 be ashamed of Me and of My words, in this 
 adulterous and sinful generation 4.' In this Gospel 
 only, the closing words of Isaiah are taken up and 
 thrice repeated, 'Where their worm dieth not, 
 and the fire is not quenched.' Here alone occurs 
 that awful image, taken at once from the Jewish 
 ritual, and from the realm of nature. The Judge 
 of mankind tells us that as every offering was 
 offered with salt, so every human soul must be 
 seasoned by the flame of self-sacrifice and sancti- 
 
 ^ St. Mark iii. 26, 29. 
 
 ^ KaBapi^ov navra to. jSpto/uara, St. Mark vii, 19. 
 
 ^ Toi/s e/iovs, St. Luke ix. 26. * St. Mark viii. 38. 
 
St. Mark] OF THE GOSPELS. 39 
 
 ficd suffering, or by that of wrath; that it must 
 be bathed in heavenly fire, or preserved undying 
 in the fire of hell. ^ Every one shall be salted 
 with fire, and every sacrifice shall be salted with 
 salt^' Peculiar to St. Mark's version of the dis- 
 course upon the last things, is that sudden reite- 
 rated note as of a trumpet, or tolling as of a bell, 
 ^ Take yc heed, watch ye therefore, watch and 
 pray, watch-.' In the same connection we must 
 not forget three memorable words. He Who in 
 the unity of that undivided Person is God and 
 Man, sometimes speaks as if (to use human lan- 
 guage) He forgot that He was not in Heaven, 
 looking upon all things in the calmness of the 
 perfect and eternal Light : sometimes, again, as 
 if earth were indeed His home for a season, 
 as if His prospects were bounded for a while by 
 our lower horizon. ' Of that day or hour knoweth 
 none, neither angel in heaven, nor the Son^ but 
 the Father only-^' Let it not be forgotten that 
 the word of commendation is found in these 
 pages exclusively, which, even within the last 
 * St. Mark ix. 44, 50. ^ i^i^j^ ^111. ^ Ibid. ver. 32. 
 
40 THE LEADING IDEAS [Serm. ii. 
 
 few years, dwelt as a burning fire in one 
 woman's heart i, enabling her to persevere in 
 a work for the pauper-sick, which will never 
 pass away, 'She hath done what she could 2/ 
 Here also we find the definite prediction to 
 St. Peter, 'Even in this night, before the cock 
 crow twice ^.' 
 
 2. Nor can the incidents peculiar to the Gospel 
 fairly entitle us to say of St. Mark, solus llle 
 perpauca. 
 
 Those incidents are the following : — 
 The second Adam with the wild beast in the 
 wilderness, while the whole forty days are filled 
 up with one long silent suggestion of the evil 
 one 4 • His mother and brethren taking steps to 
 arrest Him, on the score of ecstatic absorption^; 
 His sleeping in the storm on the pillow ^^ that 
 one ray of light in the other storm, 'He saiv 
 them toiling in rowing';' the restoration of the 
 deaf man with an impediment in his speech, and 
 
 1 Agnes Jones. 2 g^^ jy^^j.]^ ^^j^^ g^ 3 j^j^j^ ^^^^ ,^^ 
 * Ibid. i. 13. 5 J5j(j^ }|j 21, 2^t i^earrj. 
 
 ' Ibid. iv. 38. ' Ibid. vi. 48. 
 
St. Mark.] OF THE GOSPELS, 41 
 
 of the blind man of Bcthsaida^^ His design of 
 remaining hidden in a house- His return to the 
 sea of Galilee ; the disciples having one loaf with 
 them in the ship- • the history of His work along 
 the Gaulonite range, east of Jordan • His speaking 
 openly the sayings about His Passion'' • the sud- 
 den disappearing of the heavenly visitants from 
 the Mount of Transfiguration, ' the questioning 
 one with another what the rising from the dead 
 should mean/ the awe c^f the multitude at the 
 yet unfaded brightness of His countenance"*: the 
 loving displeasure against the disciples who for- 
 bade the little children to come to Him'"'; the 
 not suffering any vessel to be carried through the 
 Temple 6; the breaking of the alabaster box in the 
 noble extravagance of love"^; the emphatic record 
 that all drank of the Eucharistic cup"^- the repe- 
 tition of the words in Gethsemane" ; the young 
 man, probably St. Mark himself, who left the 
 
 ' St. Mark vii. 32 sqq. ; viii. 22 sqq. 
 
 "^ Ibid. vii. 24, 31 ; viii. 14. ^ Ibid. viii. 32. 
 
 * Ibid. ix. 8, 10, 15. ° Ibid. x. 14. '' Ibid. xi. 16. 
 
 " Ibid. xiv. 3. '^ Ibid, ver, 23. '•* Ibid. vcr. 39- 
 
42 THE LEADING IDEAS [serm. ii. 
 
 linen cloth, and fled away naked^ ; the High 
 Priest standing in the midst ^; Peter beneath in 
 the palace^- the first crowing of the cock"*; the 
 bowing of the soldiers' knees in mockery^; the 
 names of the sons of the Cyrenian^ ; and, finally, 
 the special appearance to Mary Magdalene after 
 the Resurrection"^. 
 
 In bringing together these sayings of our Lord, 
 or incidents in His life, which are peculiar to St. 
 Mark's Gospel, I have no wish to evade the fact 
 that, in the first three Evangelists, there is a cer- 
 tain common basis of similar — or identical — 
 sentences, words, and even formulae. 
 
 This common element has been diflFerently 
 accounted for. 
 
 By some it has been explained on the ground 
 that the Synoptics used a common document, or 
 documents. These, we are told, were the Ao'yia 
 or Discourses, and a thin original edition of 
 the second Evangelist, the ^ Proto-Mark,' or \Jr 
 
 ^ St. Mark xiv, 51. ^ Ibid. ver. 60. ^ Ibid. ver. 66. 
 * Ibid. ver. 68. ^ Ibid. xv. 19. 6 \\y^^, ver. 21. 
 
 ^ Ibid. xvi. 9. 
 
St. Mark.] OF THE GOSPELS. 43 
 
 Marcus of certain German critics. The varia- 
 tions, according to some, are simply like the 
 variations of musicians improvising on a given 
 theme. The school of Tiibingen gives them 
 another origin. St. Matthew writes to refute 
 St. Paul; St. Luke issues a Pauline manifesto. 
 Incidents of the great Life before which ages have 
 bowed down and worshipped, are the misunder- 
 stood inuendoes and manoeuvres of ^theological 
 diplomacy.' Texts which to the eyes of the 
 weary and heavy laden, dim with tears of peni- 
 tence and yearning, seem steeped in the soft 
 light of eternal love, are rusty fragments of 
 clumsy weapons, which were splintered in ig- 
 noble polemical squabbles. 
 
 But there is another and much more reasonable 
 way of accounting for these- common elements, 
 these ' corpuscula Evangelicae Historic.' The 
 disciples very early linked together certain por- 
 tions of their Master's life, partly by the nature of 
 the subject-matter, partly according to historical 
 sequence. By a process of ^ natural elaboration ' 
 masses of this genuine Gospel tradition became 
 
44 THE LEADING IDEAS [serm. ii. 
 
 rounded into a certain shape by the friction of 
 constant repetition. As to the words of Jesus, 
 their preservation need excite little surprise. No 
 doubt there are discourses delivered from every 
 pulpit (perhaps even from this) of which few 
 hearers can recall a thought, or an expression, a 
 week after they are delivered. The painted fire 
 of their artificial rhetoric melts away like a 
 coloured cloud. Their correct and elegant periods 
 leave no more trace than a child's finger on the 
 tide over which he floats. But there are other 
 discourses which few hearers can totally forget, 
 and which some could reproduce years afterwards. 
 They contain true <^ semina eternitatis.' They 
 grasp the whole moral and rational nature. They 
 charm the imagination by throwing exquisite 
 lights upon homely places, whose marvellous capa- 
 cities of beauty we never suspected. They win 
 the child's heart within the man by a pathos 
 which appeals to <^ thoughts that lie too deep for 
 tears.' They subdue the conscience, because they 
 are the expression of an eternal law. They lay 
 hold on the intellect by the exact correspondence 
 
St. Mark.] OF THE GOSPELS. 45 
 
 between the idea and its investiture of words. 
 They fasten themselves on the memory by that 
 unaffected method, which is simply the apt distri- 
 bution of a number of topics that may be referred 
 to a common centre. Such, above all, were the 
 words of Jesus ^ — 'The words that I speak unto 
 you/ He said, ' they are spirit, and they are life/ 
 And the voice of sixty Christian generations 
 answer, ' Thou hast the words of eternal life.' It 
 is childish then to ask whether St. Matthew 
 copied from St. Luke, or St. Luke from St. Mat- 
 thew; whether Matthew is the ^ primitive ■* of 
 Mark, or Mark of Matthew. Even without taking 
 into account the promise of the Spirit to ^ bring 
 all things to their remembrance whatsoever He 
 had said unto them,' such words from such a 
 teacher could never completely perish from the 
 earth. 
 
 But however this question of the origin of the 
 common element in the Synoptics is to be de- 
 cided, the words and works of Christ, which have 
 been preserved by St. Mark alone, are sufficiently 
 
 ^ See M. Godet, ' Sur TEvangile de St. Luc' 
 
46 THE LEADING IDEAS [serm. ii. 
 
 numerous and significant to prove that he is not 
 a mere mechanical epitomizer of St. Matthew^s 
 Gospel. 
 
 II. We proceed to consider, in the second place, 
 the leading conception and object of St. Mark. 
 Some notice of his main characteristics will 
 throw light upon these. 
 
 1. The main characteristic of this Evangelist 
 is his vividness, that quality which an eloquent 
 critic has thus described in a well-known living 
 writer. ^ He is great in single figures and striking 
 episodes, but wants gradation and continuity. 
 He sees history as it were by flashes of lightning. 
 A single scene, a single figure is minutely photo- 
 graphed. Every tree and stone, almost every 
 blade of grass, the attitude or expression of a 
 principal figure, the gestures of a momentary 
 passion, everything leaps into vision under that 
 sudden glare i.' 
 
 {a) If St. Matthew loves to lead us back to the 
 1 Mr. Lowell on Mr. Carlyle, in ' My Study Windows.' 
 
St. Mark.] OF THE GOSPELS, 47 
 
 past, with St. Mark that past seems to become 
 living. Hence he constantly uses the present 
 tense in his narrative. 
 
 (^) ^ Immediately^ ' is his 'catchword.* In two 
 cases, at least, it is repeated three times in three 
 consecutive verses. It occurs not less than forty- 
 two times in this short book. 
 
 (c) The double negative is constantly found. 
 
 [d) When he records the language of any 
 persons who are introduced into the narrative, 
 it is frequently almost dramatic in its liveliness. 
 Often, indeed, sentences preserved by him, re- 
 produce the hurry and eagerness of the moment. 
 We seem to hear the fluttered words, spoken 
 with a beating heart, by one panting for breath. 
 To select one example. ' I see men as trees 
 walking,' may be resolved into three sentences. 
 ' I see men.' ' I see them still and unmoving 
 as trees.' ' I now see them walking'-.' The ea 
 of the evil spirit (not ' let us alone,' but the 
 'alas,' the sigh of immortal anguish), the ova 
 
 2 
 
 Bishop Wordsworth on St. Mark viii. 24. 
 
48 THE LEADING IDEAS [serm. ii. 
 
 of the revilers, who pass by the sufferers on the 
 Cross, are set down by St. Mark^. 
 
 {e) Life-like details drop from his pencil, until 
 narratives for which there are parallels in the 
 other Synoptics, seem to be pre-eminently his. 
 Witness the leper ^ beseeching Him and kneeling 
 down to Him^-' the three successive tempests 
 in the fourth and fifth Chapters, — the storm in 
 the lake, the storm in the demoniac's soul, the 
 storm of sorrow in the troubled hearts of a be- 
 reaved home. The narrative abounds in pictorial 
 touches. I will remind you of these. The veil 
 of the heavens rent over the baptism of Jesus 3. 
 The ' green grass' in the wilderness, and the 
 companies disposed like garden plots *. In the 
 night, upon the hill, under the vault of heaven, 
 the brightness which surpasses art, and which 
 Nature can only match in her aspects of most 
 delicate beauty, ^ exceeding white as snow, so 
 as no fuller on earth can whiten themj' the 
 
 ^ St. Mark i. 24; xv. 29. ^ Ibid. i. 40. 
 
 ^ Ibid. I. 10, cr\i^ofi€vovs. 
 
 * npacial npaatai, St. Mark vi. 39, 40. 
 
St. Mark.] OF THE GOSPELS. 49 
 
 epileptic boy, who wallowed groaning, and the 
 father crying with tears, at the foot of the 
 mountain, in the common day^ Jesus Agoing 
 before' the disciples on the way to Jerusalem^. 
 The lowering and fallen look^ of him who came 
 running and knelt to Jesus, contrasted with 
 the loving expression of the Master's face-*. 
 The name of Bartimaeus, his casting away the 
 garment in which he was wrapped, and springing 
 up toward Christ^. The fig-tree withered upward 
 from the roots^. The figure of the Lord, sitting 
 over against the treasury, and praising her who 
 gave the mite which has borne such accumulated 
 interest7. That other picture of Him, sitting 
 upon the Mount of Olives, over against the 
 temple, and joining in His discourse the end 
 of that august pile with the end of the world, 
 in words before whose majesty the genius of 
 Shakespeare himself, in his latest and most 
 perfect lines, seems weak : — 
 
 1 St. Mark ix. 3, 17, 18 sqq. ^ Ibid. x. 32. 
 
 3 Ibid. * Ibid. vv. 17, 21. ° Ibid. ver. 46 sqq. 
 
 •5 Ibid. xi. 21. "^ Ibid. xii. 41 sqq. 
 
50 THE LEADING IDEAS [serm. ii. 
 
 •' The gorgeous towers, the cloud-capt palaces, 
 The solemn temples, the great globe itself. 
 Yea, all which it inherit, shall dissolved' 
 
 Peter flinging himself into the thoughts of his 
 sin, and sobbing long and loud 2. The simple 
 grandeur of the words, ' When the centurion saw 
 that He so cried out, and gave up the ghost, 
 he said. Truly this man was the Son of God^.' 
 The stone seen through the doubtful light of 
 the earliest dawn, ^for it was very great ^/ 
 
 (/) Hence, also, we naturally find in St. Mark 
 those personal traits of our Lord which could 
 only have come from an eye-witness, or from 
 one who writes under the guidance of an eye- 
 witness, and reproduces his reverential love. 
 Syro-Chaldaic words which fell from the lips of 
 Jesus are preserved. St. Mark is the artist who 
 has finished that perfect figure which our Church 
 
 ^ St. Mark xiii. 3 sqq. 
 
 ^ iTTt^akav, xiv. 72. This is differently explained by- 
 some. 'Drawing his mantle over his head (the oriental 
 Hyke) he began to weep.' — Stanley on i Cor. xi. 7. 
 
 3 St. Mark xv. 39. * Ibid. xvi. 4. 
 
St. Mark.] OF THE GOSPELS. 51 
 
 places over her baptisteries. ' Having taken up 
 the children in His arms and put His hands 
 on them, He blesses them,' rains down blessings 
 on them, — a word which, in the Septuagint, so 
 rich in terms of benediction, occurs but once, 
 and in the New Testament here only'. 
 
 As life goes on with most of us, there are 
 moments when the look of those we love come 
 back upon us. Their sympathy, their grief, their 
 noble indignation, speak to us from unforgotten 
 features, when the curtain is drawn aside for a 
 moment from the picture gallery of memory. A 
 son will suddenly remember, in after years, a 
 sigh which his father heaved, perhaps over his 
 wilfulness or sin. This Gospel is a record of 
 the looks and sighs of Jesus. I shall only refer 
 to one passage because an unjust inference has 
 been drawn from it. 'There is an expression in 
 Mark," says Schenkel, ' which shows that before 
 His last entry into Jerusalem, Christ had never 
 attended a festival there. Upon His arrival He 
 betook Himself to the Temple and looked roinni 
 
 ^ /corfvAoyet, x. 1 6. 
 E 2 
 
52 THE LEADING IDEAS [serm. ii. 
 
 about Upon all things ^ Therefore, until then. 
 He had never seen the edifice at hand. But 
 this is quite inconsistent with John, who tells 
 us of His having driven the traders from the 
 Temple at the very beginning of His career/ 
 How much more truly did our Christian poet 
 understand St. Mark : 
 
 * On Sunday eve, with many a palm, 
 With many a chant divine. 
 It came, that eye so keen and calm. 
 
 Like a still lamp, far-searching aisle and shrine.' 
 
 It is not the stranger's look of curiosity, it 
 is the anticipation of the Victim ; it is the visi- 
 tation of the Judge. 
 
 {g) More, perhaps, even than St. Luke, St. 
 Mark ventures to tell how the Son of God felt^ 
 how ^ He was moved with compassion ;' ^ per- 
 ceived in His spirit;' ^looked round about with 
 anger, being grieved ;' ^ called unto Him whom 
 He would;' 'marvelled at unbelief;' 'was much 
 
 ^ 7re pi^Xeylrdfievos Tvavra, xi. 1 1 . See Schenkel, * Sketch 
 of Character of Jesus,' p. 342. 
 
St. Mark.] OF THE GOSPELS. $1 
 
 displeased;' ^beholding, loved;' ^sighed deeply 
 in His spirit.' 
 
 {h) Nor is this vividness merely the product 
 of an opulent fancy. It is the consistency in 
 details of a picture, whose central figure is ' drawn 
 in lines of fire'.' Those rapid and decided touches 
 are inspired by a conviction of the love, the 
 glory, and the strength of 'Jesus, the Son of God.' 
 The canvas may seem to a merely critical eye 
 to be overcrowded, the facts to be hurriedly 
 accumulated. But if there is the hurry, there is 
 also the glow and energy of life. There are 
 words that flash out like the sword of God. High 
 above all towers the one central Figure. The 
 natural blindness and littleness of the disciples, 
 nowhere else so fully exhibited, enhances His 
 majesty. They who cried with fear, when the 
 gust from the mountains which they knew so well 
 swept the waters of the lake on which they had 
 rocked from childhood, bring out the calmness 
 of Him who says to wind and wave, ' Peace, be 
 still !' In no other Evangelist does the divine 
 
 ^ Langc. 
 
54 THE LEADING IDEAS [serm. IL 
 
 death stand out with grander elevation than in 
 the quiet, compressed_, ^ tremendous, passionless 
 simplicity' of St. Mark's narrative. 
 
 2. The influence of St. Peter upon this Gospel 
 (attested by antiquity with one voice) may be 
 repeatedly traced in its peculiarities. We can 
 hear throughout the voice of the Apostle, who 
 wrote 'Marcus, my son'.' 
 
 {a) We not unfrequently find minute pieces 
 of information, which must apparently have come 
 from St. Peter. Most remarkable of all, how- 
 ever, is the humility, the self-efFacement of the 
 holy Apostle. It is striking^ indeed, to compare 
 his confession, and what follows it, in the eighth 
 Chapter of St. Mark with the sixteenth Chapter 
 of St. Matthew. St. Mark omits much of St. 
 Peter's noble words, omits the marvellous attesta- 
 tion, omits the astonishing promise, yet gives the 
 rebuke in its most pointed form. His accurate 
 note of the second crowing of the cock aggra- 
 vates the Apostle's guilt, because it shows that 
 the first had failed to awaken his conscience "^ 
 1 I St. Peter v. 13. 2 gt. Mark xiv. 72. 
 
St. Mark.] OF THE GOSPELS, 55 
 
 {b) St. Peter's addresses, recorded in the second 
 and tenth Chapters of the Acts, prove that this is 
 just such a Gospel as he would have dictated or 
 inspired. Both are direct and practical in their 
 tendency. Both dwell mainly on the objective 
 facts of the Gospel. Both exhibit the Lord's life 
 as a career of active benevolence. The second 
 Gospel is indeed an expansion of the words, 
 'He went about doing good^' 
 
 These characteristics of style and origin are 
 well suited to bring out the leading ideas and 
 primary object of the Gospel. 
 
 I. Its leading ideas. 
 
 {a) One of these is, that Jesus is Lord, not 
 only of nature and the world of spirits, not only 
 of storms and diseases, but of the sick, stormy, 
 guilty, sorrowing, passionate, ignorant, yet yearn- 
 ing heart of man. He speaks; men are 'astonished 
 and amazed.' He moves from place to place ; 
 'wherever He goes. He is the magnet of the 
 human soul. ' All men seek for Him.' Even 
 when He is shrouded far in the silence of the 
 
 ^ Acts X. 38. 
 
^6 THE LEADING IDEAS [serm. ii. 
 
 desert, even when He is in the house, ^ He 
 cannot be hid/ Still as He walks His way of 
 life, rays of supernatural light stream from the 
 sky, that is usually so cold and passionless, round 
 the pathway of the Galilean peasant. They fear, 
 as we all fear, when the sound of the tide of 
 Eternity suddenly breaks upon our ear, and we 
 see for a moment the heaving and glimmer of 
 its awful waves. ' They fear exceedingly,' and 
 'are astonished with a great astonishment,' and 
 * are sore amazed in themselves.' As that master 
 hand sweeps without effort the chords of the 
 human soul, its deepest and finest tones — amaze- 
 ment, wonder, reverence, trust, adoration — 
 answer to the marvellous touch. 
 
 {b) A second leading idea of St. Mark's Gospel 
 is, that the Life of Jesus is a life of alternate rest 
 and victory, withdrawal and working'. 
 
 So, in the first Chapter, we find the retirement 
 in Nazareth, the coming forth to be baptized ; 
 the withdrawal into the wilderness, the walk in 
 Galilee • the rest in the cool sanctuary, where 
 
 ^ See Lange on St. Mark. 
 
St. Mark.] OF THE GOSPELS. 57 
 
 the dawn breaks upon the kneeling man, and 
 the going forth to preach to the heated and 
 struggling crowd. Thus, once more, the with- 
 drawal to the Mount of Olives is followed by 
 the great conflict of the redeeming Passion, while 
 that is succeeded by the withdrawal into the 
 Sepulchre. It is the book of the wars of the 
 Lord, and the rest of the Lord. The first rest 
 was in Nazareth • the first trophies were the 
 four Apostles. The last rest is in the Heaven 
 of Heavens, in ^ the privacy of glorious light;' 
 the last victory (for this great book never ended 
 with the words ' they were afraid') is diffused 
 over all time — ^ the Lord working with them, 
 and confirming the work with signs following.' 
 
 2. As to the primary object of St. Mark's 
 Gospel. - 
 
 St. Mark addressed himself specially to the 
 Latin element in humanity. 
 
 The origin of this Gospel was placed in Rome 
 by Clement of Alexandria, and connected by him 
 with St. Peter's labours in that city. Though 
 there is no authority for the story that it was 
 
58 THE LEADING IDEAS [serm. ii. 
 
 written in Latin ^ (which would not have been 
 necessary in the early Roman Church), it con- 
 templates the Latin race^ and is addressed to 
 Latin thought. 
 
 The second Gospel contains several Latin 
 words ^; some of them, as we are occasionally 
 told with a peculiar sneer, ^ somewhat imperfectly 
 Grecized.' In one instance the names of two 
 individuals are mentioned, who would be known 
 to members of the Roman Church — Alexander 
 and Rufus ^ 
 
 But we have something which lies much deeper 
 than these superficial indications. 
 
 The Roman temperament was eminently prac- 
 tical. ' Their earliest character,' it has been said, 
 ' was steady agricultural thrift. This was turned 
 into the steady pursuit of conquest, and all by the 
 practical method and spirit ^' The latest writer 
 on the subject remarks that ' the old Roman 
 
 * Appendix, Note 3. 
 
 '^ ii. 4 ; vi. 8 ; vii. 4; xii. 41, 42 ; xv. 16, 39, 44. Roman 
 customs are referred to, x. 12 ; xiv. 30, and Jewish customs 
 explained, vii. i sqq. ; xii. 42. 
 
 ^ Romans xv. 21 ; cf. xvi. 13. * Mr. Carlyle. 
 
St. Mark.] OF THE GOSPELS. 59 
 
 religion is the most practical that ever existed.' 
 He points, in confirmation, to their worship, 
 which was symbolical and undogmaticj to their 
 deities, who, so far as they were of the Roman 
 stamp, were virtues personified ; to their pontiffs, 
 who were largely charged with legal and material 
 interests; to their Lectisternia, which were rather 
 repasts for social union than religious banquets ; 
 to their whole idea of the gods, which was that 
 of a hostile nation of indisputable strength \ 
 There can be no doubt, however, that a consider- 
 able element of the Roman mind had begun to 
 be honeycombed by scepticism. 
 
 In St. Mark's Gospel, accordingly, we find not 
 so much the highest ideas explanatory of facts, 
 as facts themselves. The whole Gospel is a 
 commentary on one epithet, the use of which in 
 the first line of ^ In Memoriam ' has been stig- 
 matized as an affectation— 'Strong Son of God!' 
 Throughout, the notion of strength is kept in 
 view. Never was hell stronger on earth than 
 
 1 'La Thcocratie Romaine,' par iNI. Henri Rucher. 
 Revue des Deux Mondes, May 15, 1871. 
 
6o THE LEADING IDEAS [Serm. ii. 
 
 when Jesus taught in Galilee. There are times 
 when the usual equilibrium of moral and spiritual 
 life is disturbed ; when we are tempted to 
 ask, with Bishop Butler, why whole masses of 
 men should not go mad at once; or to say with 
 the French physician, as he looked upon a popu- 
 lation, half of them stupefied and another half 
 frantic, that theyare seized with epidemic insanity. 
 Such a time was that when Jesus walked upon 
 earth. In the lurid darkness of eras like these, 
 Satan finds a home in the seething human soul. 
 Nowhere is the personality of evil spirits, the 
 interpretation of the human consciousness by 
 them, so clearly noted as by St. Mark \ Nowhere 
 is Satan so emphatically the strong one, — ^Jesus 
 the Stronger. But this strength is not the 
 strength of magic with its formulae and incanta- 
 tions. The second Gospel is pervaded by an 
 intense conviction that it is His word which is 
 so mighty. The weapon of victory is the ' New 
 Teaching^,' the assurance of forgiveness that pene- 
 
 ^ Note the masculine participle with the neuter noun, 
 ix. 20, 26 ; cf. i. 22, 23 ; v. 2. "^ hihaxh Kaivrj, i. 27. 
 
St. Mark.] OF THE GOSPELS. 6i 
 
 trates the nervous system as with an electric 
 stream, and works from within outwardly \ To 
 the Roman admiraticni of thought and heroism, 
 as well as to the scepticism of its exhausted 
 speculation, St. Mark seems to say, — Here is a 
 plain account — so plain and straightforward that 
 it cannot be suspected — of the words and works 
 of Jesus Christ. You admire power, and make 
 ambition virtue. With His calm superhuman 
 eye, He sees through it, and knows its littleness. 
 For Him conquerors and kings are ' they who are 
 accounted to rule over the Gentiles' — those who 
 seem to themselves and others to rule, while they 
 are the slaves of irresistible circumstances and 
 unresisted lusts'-. Here is a holier heroism, here 
 is a stronger strength, here is a royalty of love. 
 Here is the victory of Him Whom one of your 
 own rough centurions declared to be really the 
 Son of God ; Who was crowned with the twisted 
 thorn and stood in the Prsetorium, and had the 
 faded camp-mantle of one of your soldiers flung 
 upon Him, but is now set down at the Right 
 
 ^ ii. 5. "^ q\ doKovirres ap;(fti', St. Mark x. 42. 
 
62 THE LEADING IDEAS [serm. ii. 
 
 Hand of God^ and strongly works with the 
 Church which you see advancing to her victory. 
 
 III. From this survey we may, I think, derive 
 an intellectual, a theological, and a personal 
 lesson. 
 
 I. An intellectual lesson. Have we, of this age 
 and place, anything to learn from the manner 
 and substance of this Divine Book, as addressed 
 to a particular age and people ? 
 
 What is the present state of speculation 
 in reference to the foundations of religious, 
 and even moral, belief outside and inside 
 Oxford ? 
 
 id) Outside Oxford. 
 
 We are told, half in pity, that ^ Modern thought 
 is a rising flood, which, if it rises high enough, 
 will drown all the Christian congregations in their 
 churches. Humane men take it not as a light 
 thing, but as an almost appalling thing, that the 
 whole mass of faithful unargumentative Christian 
 women should have their dearest hopes of an 
 hereafter in Heaven with their dead destroyed in 
 
St. Mark.] OF THE GOSPELS. 67, 
 
 a brief period of scientific lecturing'.' 1 interrupt 
 this quotation to say that I do not fully share 
 the alarm expressed in the last sentence by this 
 kindly sceptic. I do not think that the m:iss 
 of educated Christian women are either the 
 utterly unscientific or utterly unargumentativc 
 beings whom he supposes. 
 
 [b) In Oxford. 
 
 I speak, upon high authority, in saying that the 
 students in Philosophy run some risk of having 
 their faith shaken. Some, doubtless, think that 
 this is a matter for little concern. They will 
 tell us that most Oxford men, devoted to boatins 
 and cricket, riding and lounging, begin and end 
 their Academic career in a condition of stolid 
 English incuriousness, which they will carry 
 back, like their respectable fathers, to the Quarter 
 Sessions, or to the Sleepy Hollow of a country 
 parsonage. Such persons will add that the so- 
 called disturbance of religious convictions is a 
 mere loosening of the crust of dogmatism or 
 ignorance. Others will console those who have 
 
 ^ 'Pall Mall Gazette,' May 11, 1871. 
 
64 THE LEADING IDEAS [serm. ii. 
 
 calcined the statue of Divine Beauty, which they 
 bore within their souls, in the fires of intellectual 
 agony, by telling them that, if the marble has 
 been precipitated into lime, they may work up 
 the lime into some plausible likeness of the 
 glorious thing which they have destroyed, and 
 write its name upon the plinth. Others, thought- 
 ful men, see a something which they confess to 
 be alarming. Toleration, one of their number 
 admits to be merely «the comprehensive com- 
 placency of modern scepticism.' He dwells upon 
 certain significant tokens in general society. He 
 refers to the increasing use of stimulants ; the 
 pruriency of our novels; the fierce lasciviousness 
 of a school of poetry, where intellect drives on the 
 passions as the devils drove the swine of old; the 
 strange and unexpected revelations of sympathy, 
 at least, with the things that come to Christians 
 from certain songs of Horace and Virgil, and 
 even from the Symposium of Plato, like the 
 sudden smell of putrefaction in a glorious garden. 
 But all this he traces to <^the reaction among 
 young men from Theological and Philosophical 
 
St.M^irk.] OF THE GOSPELS, 65 
 
 controversy, which leads them, especially at Oxford^ 
 to treat all varieties of religion as unlike worthy 
 of attention from those to whom art and culture 
 can unfold their treasures.' His emphatic con- 
 clusion is, <^That unless some non-theological 
 basis of morals can be found, we may be pardoned 
 for hoping that the old Theological basis may 
 not be long in reasserting itself'/ 
 
 If I may leave for a moment the direct line 
 oi our thought, is it over presumptuous, in pre- 
 sence of such facts, to express a wish that young 
 men might be initiated into philosophy by some 
 other method than that of Spinoza? 1 do not 
 know that any philosophical teacher but Hegel 
 has ever written over the porch of his school, 
 ^ Let no asphiozist enter/ ' Thought,' says Hegel', 
 *^must elevate itself to the level of Spinozism 
 before rising higher again. Do you wish to be 
 philosophers? Begin by being Spinozists; you 
 can do nothing without that. It is necessary, 
 before all things, to bathe in that sublime ether 
 
 ^ 'Saturday Review,' May 20, 1871. 
 '^ 'History of Philosophy,' iii. 374. 
 
 F 
 
66 THE LEADING IDEAS [serm. ii. 
 
 of the sole, universal, impersonal substance, 
 where the soul rejects all, absolutely all, which 
 it has hitherto believed. You must have arrived 
 at that negation which is the emancipation of 
 the mind.' This oracle of Hegel being inter- 
 preted means, — Let the young man's intellect 
 be steeped in Spinoza's idea of substance. He 
 will then see that will, consciousness, personality, 
 transferred from man to God^ are absurdities and 
 contradictions. He will get rid, in the most 
 compendious way, of the childish idea of a Per- 
 sonal God. The man who has read Spinoza more 
 carefully than others thus sums up his protracted 
 study: 'Spinoza,' says M. Saisset, 'setting out 
 from the abstract and barren principle of sub- 
 stance, ends at last by defacing the idea of 
 God, and degrading that of the soul, i.e. by 
 the overthrow of all religion and all morality. 
 In spite of its strong and beautiful arrange- 
 ment, the system of Spinoza appears to me to 
 be a series of arbitrary premises and impious 
 conclusions.' The conclusion of a most com- 
 petent Christian philosopher in relation to Hegel 
 
St. Mark.] OF THE GOSPELS. 67 
 
 is, that his system is the concentrated sophistry 
 of ages, and that it destroys the necessary laws 
 of reason. It destroys alike induction which 
 finds principles, and syllogism which deduces 
 consequences, by affirming that contradictions are 
 identicals 
 
 Surely there is some reason for asking that 
 the pantheist and the sophist should not be the 
 first initiators of our youth in speculation, that 
 Descartes, Newton^ Liebnitz, Reid, Butler, Plato, 
 and Aristotle should be restored to the seats from 
 which they have been thrust down. 
 
 Doubtless the Oxford of twenty-five years ago 
 had many deficiencies. As we look over a Cal- 
 endar of that date, there are names which we 
 associate with melancholy deaths, and lives more 
 melancholy still. But there was one kind of 
 tragedy which was very rare, a mental tragedy, 
 such as that which has been related by a dis- 
 tinguished French thinker 2. A student paced his 
 room on a well-remembered night. He was 
 
 ^ Gratry, Logique du Panthcisme, Principe d'identite; 
 Logique, i. 109, 269. ^ Jouffroy. 
 
 F 2 
 
68 THE LEADING IDEAS [serm. ii. 
 
 following the course of his thought, piercing 
 through layer after layer, until he should reach 
 the lowest depth of his consciousness. He flung 
 from him one illusion after another. He clung 
 to the last relic, as the swimmer clings to his 
 plank. Shuddering at the unknown around him, 
 with its cold waters and voices moaning in the 
 dreadful distance, he feebly pushed back towards 
 the shore which he had left, back to the home 
 of childhood, back to the village church, back 
 to the prayer of faith, back to the thought of 
 life beyond the grave, back to the Cross that was 
 not yet robbed of a Redeemer, to a Heaven that 
 was not yet untenanted of the living God. But 
 the tide was too strong for the swimmer_, and 
 sucked him further out from the shore, where 
 his heart would be. The long self-questioning 
 came to an end. Nothing was left to him of 
 the heritage of his faith. Then the old life, full 
 of hope and innocent laughter, died out; and 
 before him lay another, dark and lonely, where 
 he must walk, with the fatal thought, which he 
 cursed while it fascinated him ! Oxford men 
 
St. Mark.] OF THE GOSPELS. 69 
 
 of the time to which I refer might have much 
 to regret bitterly. But at least, as a general 
 rule, they had not lost the very elements of be- 
 lief. The Sacrament had not been deprived of its 
 presence and of its gift. Heaven was something 
 more than an illusion of air and light. Those 
 who had fallen asleep in their arms, with the 
 tears of love upon their cold faces, had not gone 
 down in a sea that could never give up its dead. 
 Faith and penitence had not withered from the 
 very roots. The touch of the Spirit might yet 
 quicken them into life. 
 
 To an age, then, and to men resembling those 
 whom the second Evangelist addressed, in being 
 partly material, partly sceptical, appreciating 
 keenly, however, that which is effective, Christ 
 should be preached, with strong, grave, plain, 
 manly, historical simplicity. We should follow 
 St. Mark, as he lifts up his finger and points to 
 a long succession of trophies over human misery 
 and sin ; to that glorious compassion which raised 
 those who were fallen upon the field of life ; to 
 the sufferer dying, as one of old said, so lordly j 
 
70 THE LEADING IDEAS [serm. ii. 
 
 to the Victor at God's right hand. Whose mighty 
 presence is with His Church, and enables her to 
 fill the earth with the spirit of His words and 
 the continuation of His works. There may be 
 something beyond evidences of Christianity in 
 the self-evidence of the Gospel of Jesus Christy 
 the Son of God. 
 
 %, The second lesson which I would draw from 
 our survey is a Theological one. 
 
 The text, and indeed the whole of St. Mark, 
 shows us what the Gospel is. 
 
 The word Gospel occurs in the New Testa- 
 ment more than seventy times. The underlying 
 idea is always glad news, or joyful communi- 
 cation. A common view of hearing the Gospel 
 is this : A man has been so unhappy as never 
 to have listened to a faithful preacher up to a 
 certain time. Then first he hears of God's 
 eternal purpose, of an efl^ectual calling by His 
 Spirit working in due season, of conversion, of 
 assurance, of perseverance. He feels uplifted 
 from the lower earthy and set upon the rock 
 that is higher than man. He cries aloud with 
 
St. Mark.] OF THE GOSPELS. 
 
 joy. He is safe, because he knows that he is 
 safe. 
 
 Now let me not be misunderstood. I, for one, 
 will not speak lightly of statements, some of 
 which are not only the stay and comfort of 
 loving hearts, but which are eternally true, while 
 others are only exaggerations of blessed and eternal 
 truths. But be they true or be they false, or 
 partly true and partly false or exaggerated, yet, 
 as a matter of fact, they are not the Gospel — 
 not that which the New Testament calls the 
 Gospel. For the New Testament Gospel is 
 this. The glad news that for us sinners, and 
 for our salvation, the Word of God has taken the 
 Manhood into God ; taken the Body, framed and 
 moulded by the Eternal Spirit, to be the meet 
 habitation of the Word ; for us come upon earth ; 
 for us lived; for us wrought miracles; for us died 
 upon the accursed Tree ; for us broken the prison- 
 bars of the tomb; for us ascended; for us sent 
 down the Holy Spirit. 
 
 I might appeal to the opening of the Epistle 
 to the Romans, to the almost formal definition 
 
72 THE LEADING IDEAS [serm.ii. 
 
 of the Gospel in the beginning of the fifteenth 
 chapter of the First Epistle to the Corinthians^ 
 to the structure and character of the four Gospels, 
 But I need little proof beyond our text. The 
 word Gospel is a favourite word with St. Mark. 
 In commenting upon the text, Bengel observes 
 that ' the beginning of the Gospel is in the Baptist^ 
 the Gospel in the whole book.' But what Gospel ? 
 Simply the events from the Baptism of Jesus to 
 His Death and Ascension. 
 
 Now, if this be the true idea of the Gospel^ 
 let us be assured that the Church preaches not 
 this or that fragment of it, but the whole Gospel, 
 fully and unceasingly. By her great days of 
 observance, by the Christian seasons, we have 
 a living, permanent, continuous preaching of 
 the Gospel, as St. Mark understood the word, 
 taken up into the structure and texture of our 
 lives, diffused round the circling year, empha- 
 sized by the festivities of home, borne into our 
 hearts with the chiming of the Parish Church 
 bells. And this is reinforced by a daily recount- 
 ing in the Creed of those facts which are the 
 
St. Mark.] OF THE GOSPELS. 73 
 
 Gospel, by our daily and Eucharistic worship, 
 and by our fixed standards of doctrine. 
 
 I believe that this has a direct bearing on the 
 question of the duty of maintaining an Estab- 
 lished Church. I am not prepared to assert that 
 certain arguments commonly adduced in this con- 
 troversy are sound. I do not, for instance, believe 
 that a Church like the English Church can ever 
 be starved. For, with a dexterity improved by 
 practice in that which was once thought sacri- 
 lege, financiers can now easily produce a scheme 
 of commutation which may do enough to give 
 illiberal Churchmen an excuse for doing nothing. 
 The high pressure of the rivalry of competing 
 religious republics would, no doubt, make a wide 
 religious provision of some sort. 
 
 The downfall of the Establishment need not 
 be the downfall of Christianity. But for genera- 
 tions Christianity might be dwarfed and belittled, 
 so far as human perversity can affect that which 
 is divine. The Church might be a tent to be 
 taken down and reared up again, not a cathedral, 
 with glorious figures carven upon unearthly pillars. 
 
74 THE LEADING IDEAS [serm. ii. 
 
 and the stars resting upon its tall pinnacles. The 
 city might remain, but it might be vulgarised by 
 tumultuous occupants. The frogs might come up, 
 yea, into the chambers that once were tenanted 
 by the kings of thought. In England you have 
 many democrats and many sciolists. But, as yet, 
 you are happy enough to know little of the 
 theological democrat, and the theological sciolist. 
 It might be that truth would ultimately prevail, 
 though there is no promise to individual churches. 
 It might be that agitation would be the storm on 
 which brave hands should fling out the banner of 
 truth, in broader and brighter folds. But, for a 
 time at least, if we may judge from the scanty 
 records of Disestablishment, there would be danger 
 to something more than ^ the drawing-room prece- 
 dence of the Vicar,' or the spiritual peerage of the 
 Bishop, even to the fulness and perfection of the 
 Gospel of Jesus Christ, the Son of God. 
 
 3. A personal lesson. 
 
 The figure which stands out from this book is 
 Jesus. It is the Gospel of Jesus Christ, the Son 
 oi God. 
 
St. Mark.] OF THE GOSPELS, 75 
 
 A man must be holy to comprehend the holi- 
 ness of Jesus. 
 
 Let us suppose the case of a sharp man, who 
 has neither taste nor genius, standing before 
 a great picture ; he will point out flaw after 
 flaw in Raphael. Place one who has neither 
 musical appreciation, nor modesty to admit it, 
 where he must hear Beethoven. It is an un- 
 meaning noise, which gives him a headache. 
 Even so, the lower the moral and spiritual life 
 may be, the less is Jesus understood and loved. 
 To an easy, soft-mannered_, hard-hearted man of 
 the world j to a subtle, bitter, selfish scholar, 
 with the delicate intellectual egotism, and the 
 fatal gift of analysis a outrance^ Gcthsemane 
 and the Cross may be a scandal or a mockery. 
 The Gospel, which seems so poor and pale when 
 we rise from the songs of poets and the reason- 
 ings of philosophers, is a test of our spirit. Let 
 some ambitious students in philosophy — some 
 who have been communing for hours with the 
 immortal masters of history, charmed with the 
 balanced masses and adjusted perspectives of 
 
76 THE LEADING IDEAS [Serm. ii. 
 
 the composition, speak out their mind to-day 
 upon this Gospel of St. Mark. They will not 
 place it very high upon their list. But turn to 
 it to-morrow, when the end of your toil finds 
 you disappointed men , when, after the ex- 
 amination, the curtain falls upon the tragedy of 
 the Class-list; when sorrow visits you; when, 
 as you put your hand upon the wall of your 
 room, memory, like a serpent, starts out and 
 stings you. Then you will recognise the infinite 
 strength and infinite compassion of Jesus. Out 
 of your weakness and misery, out of your dis- 
 appointment, (for Oxford is always setting up 
 kings whom it soon dethrones) — you will feel 
 that here you can trust in a nobility that is 
 never marred, and rest that tired heart of yours 
 upon a love that never fails, in the Gospel of 
 Jesus Christ, the Son of God. 
 
 On the whole, then, in St. Mark we have not 
 so much as in St. Matthew, the point of con- 
 vergence of the prophetic rays in the Messiah, 
 the Son of Abraham and David. Not so much as 
 in St. Luke, the fairest of the children of men. 
 
St. Mark.] OF THE GOSPELS, 77 
 
 Priest and Victim, the Teacher of grace and 
 forgiveness. Not so much as in St. John, the 
 Eternal Word made Flesh, floating in a robe of 
 heavenly light. It is the Gospel whose emblem is 
 the Lion, whose Hero is full of divine love and 
 divine strength. It is the Gospel which was 
 addressed to the Romans to free them from the 
 misery of scepticism, from the grinding do- 
 minion of iron superhuman force unguided by a 
 loving will. Here, brief as it is, we have, in 
 its essential germs, all the theology of the Church. 
 Had every other part of the New Testament 
 perished, Christendom might have been deve- 
 loped from this. A man's faith docs not consist 
 of the many things which he affects to believe 
 or finds it useful to believe, (as men are said to 
 be doing in France), but of the few things which 
 he really believes, and with which he stands, 
 fronting his own soul and eternity. This faith 
 in the Gospel of Jesus Christ, the Son of God, 
 is sufficient. Hold it fast, and you shall find 
 the power of one of our Lord's promises which 
 is peculiar to this Gospel. If you are called upon 
 
78 THE LEADING IDEAS^ ETC, 
 
 to ^handle the serpents' or ^to drink the deadly 
 things 1 ' of science and philosophy, you shall lift 
 up the serpent as a standard of victory. The 
 cup of poison shall not reach your heart as it 
 reached the heart of Socrates, when the sun was 
 going down behind the hill tops^ ^ It shall not 
 hurt you.' Hold fast this Gospel in that which 
 tries many who are undisturbed by speculative 
 doubtj in conscious sinfulness, in the allurements 
 of lust. Hold it fast in the din of voices that 
 fill a Church distracted by party-cries, and ^ He 
 who has instructed His Church by the heavenly 
 doctrine of His Evangelist St. Mark, will grant 
 that, being not like children carried away by 
 every blast of vain doctrine, you shall be estab- 
 lished in the truth of His holy Gospel.' 
 
 ^ St. Markxvi. i8. 
 
 2 Lange and others have supposed that our Lord's 
 words may contain this allusion. See the Phaedo of 
 Plato. 
 
SERMON III. 
 
 ST. LUKE. 
 
 St. Luke i. 3. 
 
 It seemed good to me also, having had perfect understanding of 
 all things from the very first, to ivrite unto thee in order, 
 most excellent Iheophilus. 
 
 We have laid it down as a principle, that the 
 Evangelists do not profess to give complete bio- 
 graphies of the earthly life of our Lord. Each, 
 having his materials before him, moulds and 
 arranges them according to certain leading 
 thoughts, certain fundamental conceptions. The 
 attempt to ascertain these is our present task. 
 
 This morning I take for my subject the leading 
 thoughts of the third of the synoptical Evange- 
 lists, leaving St. John for other occasions. 
 
 1. It is no part of my design to attempt any- 
 thing like a biography of the Evangelists. But 
 the peculiar points of view in St. Luke are so 
 
8o THE LEADING IDEAS [serm. iii. 
 
 much directed by his personal history, that I must 
 recall two circumstances to your recollection. 
 I. St. Luke was a Gentile. 
 This would seem to follow from two passages 
 in the fourth Chapter of the Epistle to the Colos- 
 sians ^ Aristarchus, Marcus, Jesus Justus were 
 ' of the circumcision.' Therefore Epaphras, Luke, 
 and Demas were Gentiles. ' The Jews were put 
 in trust with the oracles of Gody and through 
 them, with the one great exception of the author 
 of the third Gospel and of the Acts of the Apo- 
 stles, they were all delivered. 
 
 2. Though not converted by St. Paul, who 
 never speaks of Luke as ^ his son,' the Evangelist 
 was much with the Apostle of the Gentiles. We 
 do not, of course, confound Luke with Lucius, 
 St. Paul's kinsman 3. But there is ample evidence 
 of their companionship. The narratives of St. 
 Paul's journeys, in the Acts of the Apostles, fre- 
 quently run in the first person plural, <^ tp^.' This 
 first appears in the sixteenth Chapter of Acts ^, 
 
 1 iv. 10, II ; cf. 12, 14. 2 Romans iii. 2. 
 
 ^ Aov^ay, Col. iv. 14 ; Aou/ctos, Rom. xvi. 21. * xvi. 10. 
 
St. Luke.] OF THE GOSPELS, 8i 
 
 where, after the third person frequently repeated 
 in the previous verses, the expression occurs, 
 ""we endeavoured to go into Macedonia.' It 
 has been conjectured that, as there were hot 
 springs at Troas, which attracted many sick 
 persons, St. Luke's profession, as a physician, 
 may have been exercised there. Every one, of 
 course, knows that it has been suspected by 
 those critics, who in the name of plain com- 
 mon sense weave theories of almost superhuman 
 subtlety, that these passages are fragments of a 
 narrative, drawn up by some other companion of 
 St. Paul, intercalated by the author of the Acts, 
 and therefore no proof that St. Luke himself ever 
 made these voyages. The most natural view, 
 surely, is 'that the writer was one of the com- 
 pany. But, however this may be, two passages 
 in St. Paul's Epistles attest his familiarity with 
 St. Luke. <^Only Luke is with me,' writes the 
 Apostle in one place'. And again, in the Epistle 
 to Philemon 2, Lucas is mentioned amonc St. 
 Paul's ^fellow-labourers.' 
 ^ 2 Timothy iv. ii. 2 g-ux/fpyot Philemon ver. 24. 
 
 G 
 
82 THE LEADING IDEAS [serm. iii. 
 
 II. Let us see whether these two facts have not 
 left an unmistakeable impress upon the leading 
 ideas of St. Luke's Gospel. 
 
 But, first, lest we should seem to lose a fact in 
 the pursuit of an idea, let us notice that St. Luke 
 professes to write, KaOe^rjs, aKpL(3(as, avooOev^. Of 
 the three notions conveyed by the word KaOe^i]^ 
 {temporal^ local^ and logical)^ the first is commonest 
 with St. Luke, in whom alone among the New 
 Testament writers the word is to be found. ^ St. 
 Luke/ says Tischendorf, ' thus professes to write 
 the Life of Christ with historical accuracy, i. e. 
 preserving the order of events where it seemed 
 necessary.' Three facts confirm this interpreta- 
 tion: (i) that certain chronological marks are 
 given by St. Luke alone ^^ (2) that the narrative 
 is made to fall into certain temporal limits, and 
 especially, according to Jewish use, into weeks ^; 
 (3) that he occasionally intimates that the exact 
 order is either unknown to him, or left undeter- 
 mined by him. 
 
 ^ St. Luke i. 1-4. ^ Ibid. ii. i ; iii. i, 23. 
 
 ^ cra/S/Sara. 
 
St. Luke.] OF THE GOSPELS. 83 
 
 I return to the bearings of these facts of St. 
 Luke's life upon his Gospel. 
 
 I. St. Luke was a Gentile. 
 
 [a) Hence one leading idea of his Gospel is 
 the rejection of the Jews. This id'ja breathes 
 sadly through Simeon's Song: 'This child is set 
 for the fall and rising again of many in Israel',' 
 the first hint of opposition from unbelief which 
 occurs in this Gospel. It appears in St. Luke's 
 account of the Baptist's terrible words, not only 
 as in St. Matthew ' to the Pharisees and Sad- 
 ducees,' but to ' the multitude that came forth to 
 be baptized of him, O generation of vipers ! the 
 axe is laid unto the root of the trees'-.' It per- 
 vades the close of our Lord's Discourse in the 
 synagogue at Nazareth^. It is typified in that 
 first rejection of the Holy One, when He was led 
 to the brow of the Mount of Precipitation, the 
 first prelude of another more tragic and final"*. 
 It gives solemn pathos to those words of the 
 
 ' St. Luke ii. 34. ^ Ibid. iii. 7, 9. 
 
 ^ Ibid. iv. 25, 27. * Ibid. iv. 29. 
 
 G 2 
 
84 THE LEADING IDEAS [Serm. iii. 
 
 weeping Saviour, ^ Because thou knewest not the 
 time of thy visitation^. 
 
 {b) This Gentile Evangelist, possibly writing 
 his Gospel from Rome, the capital of the Gentile 
 world, and impressed with the rejection of the 
 Jews, brings before us the Gospel as the Gospel 
 of Humanity, the Saviour as the Saviour of the 
 world. ^ It forms,^ says Schenkel, ^ the Gentile- 
 Christian antithesis to the Jewish Christian thesis 
 in the evangelical history, and it aims to give 
 Christianity an universal significance.' ' Accord- 
 ing to the preface, it is a composition intended 
 to confirm the faith of a distinguished Gentile 
 catechumen in evangelical truth/ Born in a 
 stable, under the Roman Emperor, He who was 
 conceived by the Holy Ghost and born of the 
 Virgin Mary is the Saviour of all men. His 
 genealogy is brought up to Adam, the head of our 
 Humanity, not to Abraham, the progenitor of the 
 Jewish people 2. While St. Matthew speaks chiefly 
 of the Twelve as representatives of the twelve 
 tribes, St. Luke lays more stress upon the sending 
 ^ St. Luke xix. 44. ^ Yt>\^^ iji, ^3. 
 
St. Luke] OF THE GOSPELS. 85 
 
 of the Seventy, that number being the symbol 
 of the nations under the Theocracy'. The great 
 episode of the so-called <^ Journey Report^ ' men- 
 tions a journey through Samaria to Judxa and 
 Jerusalem. We may note in it tenderness to the 
 Samaritans, in refusing to bring down fire from 
 heavens, and in choosing the Samaritan as the 
 embodiment of charity in that story ^ whose beauty 
 has never been exceeded but by another, ^ of which 
 Jesus is not the narrator but the subject/ Note 
 too, that breathing of deathless hope over Tyre 
 and Sidon, ^ if the mighty works had been done 
 in Tyre and Sidon, which have been done in 
 you, they had a great while ago repented''.' And, 
 above all, the Parables of the Lost Sheep and the 
 Prodigal Son, which touch upon the exile and the 
 return of God's self-banished children with such 
 tender and tearful love. 
 
 2. St. Luke was much with St. Paul. Ancient 
 writers attributed a Pauline colouring and inHu- 
 
 ^ Cf. St. Luke ix. 1,6; x. i, 20. 
 
 ' Ih'^l-ix. 51; xviii. 30. 3 Ibid. ix. 51, 56. 
 
 * Ibid. X. 50, 37. 5 Ibid. ver. 13. 
 
86 THE LEADING IDEAS [serm.iii. 
 
 ence to St. Luke's Gospel, as much as a Pe- 
 trine to St. Mark's. So much so, indeed, that 
 some of them have asserted, not only that *■ the 
 brother, whose praise is in the Gospel ^,' is St. 
 Luke as its author, but that St. Paul refers to it 
 when he speaks of ^ my Gospel 2.' 
 
 Before noticing the connection between this 
 Pauline influence and one of the pervading ideas 
 of St. Luke's Gospel, let me remind you of some 
 less prominent, yet surely most important^ traces 
 of it. 
 
 One of the most interesting passages in the 
 New Testament is the account of the institution 
 of the Holy Communion, in the eleventh Chapter 
 of First Corinthians. It contains the earliest 
 record of the Eucharist, the earliest written words 
 of our Lord. We find a remarkable coinci- 
 dence with this in St. Luke's narrative, more 
 especially in one point. St. Matthew and St. 
 Mark say of the Bread, €vkoyr\(ja'i, of the Cup, 
 €vX^0LpLaT7]aas. St. Luke alone says of the Bread, 
 
 ^ 2 Cor. viii. 18. 
 
 2 Rom. ii. 16 ; xvi. 25 ; 2 Tim. ii. 8. 
 
St. Luke] OF THE GOSPELS. 87 
 
 ^vxapi(jTriaa<s, and in this he coincides with St. 
 Paun. 
 
 Few words are more familiar to all students 
 than x«ptJ ^rid TTtoTi?. Xapij occurs about one 
 hundred and forty-six times in the New Testa- 
 ment, only on twenty-one occasions outside St. 
 PauFs and St. Luke's writings ; TrtWi? is found 
 in some two hundred and forty-three places, not 
 quite fifty-three times outside St. Paul and St. 
 Luke. 
 
 All readers of St. Paul's Epistles must have been 
 arrested by the contrast drawn in the fifth of 
 Romans and the fifteenth of First Corinthians, 
 between the first man, who is from the earth 
 of dust, and the Second Man, whose origin is 
 from Heaven-'. Is not the germ of this great 
 thought in- the last clause of the Genealogy in the 
 
 * St. Matthew xxvi. 26, 27, Xn^wy tov aprov, Kai eiXo- 
 yT]aas . . . Xa^oiu noTqpLov Kai euxapi(TTT)(ras. So St. Mark 
 xiv. 22, 23. But in St. Luke xxii. 19, 20, XajSuiv aprov 
 fvxapia-T^aas, k.t.X. Cf. i Cor. xi. 24, (vx"pt(TT7)(Tai 
 fK\a(r€v. 
 
 2 (K yqs xo'ixos (cf. xovv ano T^y y^f, Gen. ii. 7), 6 8(VT€fjos 
 (iv$pa)7ros (^ ovpavov. See Tischendorf, and Reiche, Gomm. 
 Grit. I Gor. xv. 47. 
 
88 THE LEADING IDEAS [scrm.iii. 
 
 third Chapter of St. Luke, *• which was the son 
 of Adam, which was the son of God'? 
 
 Once more. Abused as it may have been by 
 fanaticism, is not the hope of the restoration of 
 Israel in accordance with Scripture? Jerusalem is 
 dear to every man of the race of Israel. The 
 celebrated writer who is accused by his enemies 
 of metaphysical glitter, of exaggerated tinsel 
 and affected antithesis, becomes serious when he 
 speaks of her. His description of Jerusalem is 
 drawn with the pencil of a genuine enthusiasm. 
 We feel that the anticipation of prophecy ele- 
 vates his style when he rejoices in the fact that 
 the terraced gardens are again ascending the 
 hills of Jerusalem • that ^ the true children of 
 the land, the vine and the olive,"* are again 
 exulting in their native soil. Is not the thought 
 of Israel's restoration in the words, preserved 
 by St. Luke, ' They shall be led away captive 
 into all nations j and Jerusalem shall be trodden 
 down of the Gentiles, until the times of the 
 Gentiles be fulfilled^'? What footsteps of suc- 
 ^ St. Luke xxi. 24. 
 
St. Luke.] OF rifE GOSPELS. 89 
 
 cessive armies, Roman, Saracen, Crusader, Turk > 
 must have risen in His ear, who thus spoke ! 
 The sole parallel to this passage is in the 
 eleventh Chapter of St. Paul's Epistle to the 
 Romans. 
 
 1 have remarked these isolated coincidences, 
 betwen St. Paul and St. Luke, because they seem 
 to give more prominence to one of the great lead- 
 ing ideas of St. Luke's Gospc*l, which is also the 
 leading idea of St. Paul- which, therefore, he did 
 not develope from any other source than the Life 
 and words of Christ. 
 
 What aspect of the Redeemer's work is most 
 present to St. Paul ? What note of the trumpet is 
 it that thrills us most ? Forgiveness, pity, grace. 
 ' Non gratia ex operibus, sed op:rra ex gratia.' 
 
 This ' is throughout a fundamental conception 
 of St. Luke, in those passages which are peculiar 
 to him. All is Christ's gift. So is it with the 
 lower blessings of healing. 'Unto many that 
 were blind He gave sight ^' So much more with 
 the higher gift of pardon and peace. Does not 
 
 * €xaplcraTrj ffXtrruv, St. Luke vii. 21. 
 
90 THE LEADING IDEAS [serm. ill. 
 
 this apply to the story of the sinful woman who 
 anointed the feet of Jesus ; to the Parables of the 
 love of God the Son in seeking the lost, and of 
 God the Father in going to meet the prodigal, 
 when he is yet a great way ofF^ ? Consider, 
 again, the Parable of the Pharisee and Publican 2, 
 probably not recorded by St. Matthew, because 
 he might be supposed to be the Publican from 
 whom it was drawn. In an age which must 
 have outrageous excitement, people run after 
 the converted prize-fighter, or to hear the life, 
 babbled out in a sermon, of some poor sinner 
 with the rouge scarcely washed from her faded 
 face. So was it not with St. Augustine in his 
 Confessions, where the mother of his lost Adeo- 
 datus passes into the silence, veiled and tearful, 
 a shadow without a name. So was it not with 
 Apostles. Nor shall we fail to remark in this 
 Parable of the Pharisee and the Publican the word 
 which we have learned to associate with St. 
 Paul's writings, Justification^, The same thought 
 
 ' St. Luke vii. 36 sqq. ; xv. ^ Ibid, xviii. 10 sqq. 
 
 ^ Ibid. vcr. 14. 
 
St. Luke.] OF THE GOSPELS, 91 
 
 appears in section after SL-ction. We shall at 
 once remember Zaccheus, to whose home salva- 
 tion comes, for the Son of Man came to seek and 
 to save that which was lost ; the look that recalled 
 Peter to himself; the word from the Cross, pre- 
 served by ^t. Luke, '■ Father, forgive them, for 
 they know not what they do ; ' that other word to 
 the dying thief, who believed that in the pierced 
 Hands lay the keys of death and hell, ' To-day 
 shalt thou be with me in Paradise;' the com- 
 mission that 'Repentance and remission of sins 
 should be preached in His name among all 
 nations, beginning at Jerusalem \' 
 
 This Gospel, whose key-note and leading idea 
 is forgiveness; which has, as its own peculiar 
 treasures, the forgiveness of the fallen woman, 
 of the Publican, of the crucifiers, of the dying 
 Thief, of a world if that world will receive it ; 
 comes well from the Gentile Evangelist, the friend 
 of St. Paul the great Doctor of Grace, who wrote 
 his Gospel under St. Paul's guidance and encou- 
 
 ' St. Luke xix. 9, 10; xxii. 61 ; xxiii. 34, 43 ; xxiv. 47. 
 
92 THE LEADING IDEAS [serm. iii. 
 
 ragement. It is interesting to find the results of 
 independent criticism agreeing with the oldest 
 Church tradition as represented in the ancient 
 fragments of the Muratorian Canon. That part 
 of the Canon which refers to St. Luke's Gospel is 
 thus interpreted by Credner and Gieseler:— ' The 
 third book of the Gospels, that according to St. 
 Luke. This Luke, the Physician, after Christ's 
 Ascension, St. Paul had taken with him as a 
 seeker after righteousness. This Gospel, accord- 
 ing to general opinion^ bore the name of Luke^ 
 though really Paul's.' 
 
 Such are the leading ideas of St. Luke's 
 Gospel. It is written with a nearer approach 
 to chronological sequence than the rest. It is 
 pervaded by the thought of the rejection of the 
 Jews. It exhibits the Saviour as the Saviour 
 of the World. It is tlie Gospel of free grace, of 
 free and abounding pardon. So true is the saying 
 of one of old that ^as the Apostles were made 
 from fishers, fishers of men, so St. Luke, from a 
 physician of bodies, was made a physician of 
 souls.' 
 
St. Luke.] OF THE GOSPELS. 93 
 
 III. 1 should ill have succeeded in conveying 
 to your minds even such an impression as this 
 Gospel leaves upon my own, if I did not refer to 
 two other great characteristics which it possesses. 
 
 I. St. Luke is eminently the psychologist among 
 the Evangelists. He was, as we know, a phy- 
 sician. Perhaps we may trace this in his tone of 
 speaking of their art — ^ which had spent all her 
 living upon physicians, neither could be healed of 
 any,' — compared with the severer words of St. 
 Mark/ and had suffered many things of many phy- 
 sicians, and had spent all that she had and was 
 nothing bettered, but rather grew worse \' We 
 can scarcely doubt that the beautiful saying pre- 
 served by him in common with the other 
 Synoptics, ' They that are whole need not the 
 physician, but they that are sick,' must have been 
 specially affecting to one who had himself been 
 a physician -. Certainly we find throughout that 
 symptoms of diseases were more carefully described 
 by one who had been trained to observe them, 
 
 ' St. Luke viii. 43 ; cf. St. INIark v. 26. 
 
 2 St. Matthew ix. 12 ; St. Mark ii. 17 ; St. Luke v. 51. 
 
94 THE LEADING IDEAS [Serm. iii. 
 
 and who, though he could neither have been a 
 
 disciple of our Lord, nor an eye-witness, was 
 
 thus prepared to understand many of the miracles 
 
 better. You will easily recall Simony's mother 
 
 ^ taken with a great fever;' the sick brought to 
 
 Him when the sun v/as setting; the man ^ full 
 
 of leprosy;' the clear discrimination between 
 
 those who were afflicted with diseases, and those 
 
 who were possessed ; the joining of the healing 
 
 the sick with the preaching of the Kingdom of 
 
 God. Add to which that the last miracle of 
 
 healing is recorded by St. Luke alone. ^ And He 
 
 touched his ear and healed him ^.' 
 
 The physician is, perforce, something of a 
 
 psychologist. This may arise from the mysterious 
 
 connection between mind and body, and from 
 
 the opportunities which he possesses of observing 
 
 the subtler traits of many temperaments in the 
 
 hours when we are the least able to disguise our 
 
 real selves. In those hours, when we are so weak 
 
 and fretful, the physician learns something more 
 
 ^ St. Luke iv. 38, 40 ; v. 12 ; iv. 40, 41 ; vi. 17, 18 ; ix. 2 ; 
 xxii. 50, 51. 
 
St. Luke.] OF THE GOSPELS. 95 
 
 than our diseases; he learns our characters. The 
 most delicate psychological skill St. Luke cer- 
 tainly possessed. I might refer you to the per- 
 plexity of Herod about our Lord ; to the exquisite 
 penetrating satire in those touches preserved by 
 this Evangelist— 'He that shewed mercy on him,' 
 because the lawyer would not pronounce the 
 Samaritan^s hated name, and ' The Pharisee 
 prayed thus with himself,' when there was no 
 prayer ; — to the delineation of Zaccheus ; to 
 Pilate and Herod making friends together; to the 
 disciples believing not for joy and wondering, and 
 returning to Jerusalem with great joy^ after their 
 Lord had left them. I might refer to the way in 
 which he binds his materials together by an idea, 
 as in the incident about Mary and Martha, which 
 immediately follows the Parable of the Good 
 Samaritan, for the purpose of completing the 
 picture of the Christian life; and in the passage 
 at the close of the ninth Chapter, where we 
 have three different natures dealt with by Jesus-'. 
 
 ' St. Luke ix. 7, 8, 9 ; xix. i, 8 ; xxiii. 12 ; xxiv. 41, 52 ; 
 X. 37 ; xviii. 11. 2 j^jj ^^ ,3^ ^^ ; ix. 49, 62. 
 
96 THE LEADING IDEAS [serm. iii. 
 
 He loves too to tell what women did for Jesus. 
 I need only mention the names of Elizabeth, of 
 the Virgin Mother^ of the woman which was a 
 sinner, of Mary Magdalene and others which 
 ministered unto Him of their substance, of 
 Martha and Mary, of the weeping daughters of 
 Jerusalem. 
 
 Perhaps it may be said, without irreverence, 
 that this psychological skill finds its highest appli- 
 cation in writing of the sacred Humanity of our 
 Lord. From St. Luke's Gospel we learn much 
 that is truest and deepest in relation to the Man, 
 Christ Jesus. There is traced the successive 
 development of ^ the Holy Thing born of Mary,' 
 ^ the fruit of her womb,' into the Babe, the Child^ 
 the Man\ There are the statements, which 
 sometimes seem incomprehensible, and some- 
 times degrading, as applied to one like Him, 
 but which always ' requite studious regard with 
 opportune delight.' For instance. ^When the 
 time was come that He should be received upV 
 
 ^ St. Luke i. 35, 42 ; ii. 16, 43. 
 
 '^ TCis Tj^epas TTJs dvaXfjy^ecos. (' As the time drew on to 
 
St. Luke.] OF THE GOSPELS. 97 
 
 — What can this mean, standing where it does, 
 and speaking of the time before His death? 
 Faith reads the riddle. ' EvangeHsta; stylus imitatur 
 sensum Jesu' Again, ^ His sweat was, as it 
 were, great drops of blood falling to the ground ^' 
 The Academic Shimeis of England, and France, 
 and Germany, may seek for stones to fling at 
 Him, from the dust of the garden. The French 
 man of letters may cross Kedron, and wave out 
 his scented blasphemies, leaving the unwholesome 
 taint of Parisian patchouli under the Olives of 
 Gethsemane. Why that Agony, those big drops, 
 that burst of sorrow in which He was withdrawn - 
 from His own ? Why was He less firm than the 
 martyrs, than Socrates, than the Stoics, than the 
 Indian brave? A man who does not understand 
 love and purity, sacrifice and self-denial, the fear- 
 fulness of sin, the holiness of God, the blessedness 
 of communion with the Father to the sinless Man, 
 and therefore the fearfulness of its suspension, 
 
 its accomplishment, in which He was to be raised by death 
 into His heavenly glory,' Riggenbach), St. Luke ix. 51. 
 * St. Luke xxii. 44. 2 anea-rrdadrj, Ibid. ver. 41. 
 
 H 
 
98 THE LEADING IDEAS [serm. IIL 
 
 cannot understand Gethsemane as represented by 
 St. Luke. 
 
 2. There is a second characteristic of St. Luke's 
 Gospel. It is not so much a logical conception, 
 or historical framework, as an atmosphere in 
 which it lies. It is the overpowering conviction 
 that Christ is ' fairer than the children of men ;' 
 that the Gospel is full of joy and beauty, as well 
 as of truth and power; so that its motto might 
 be, ' Blessed are the eyes that see the things which 
 ye see.' 
 
 {a) A well-known tradition makes St. Luke a 
 painter. This tradition is not very ancient. It 
 is not to be found in any writer before the sixth 
 century. It is the thirteenth century before he 
 appears as the patron saint of painters. He was 
 not a painter. One of the most learned of living 
 Roman Catholics writes, ^Negant id Heterodoxi 
 omnes^ ex Catholkis quoque baud pauci ^' 
 
 The oldest tradition in Justin Martyr would 
 seem to have believed that the Son of Man had 
 literally no form or comeliness. There are two 
 
 1 Dank, 'Hist. Revelat.' Div. ii. 285. 
 
St. Luke] OF THE GOSPELS, 99 
 
 types of the image of the Son of Man in Chris- 
 tendom. In one, He is hard and stern, wan and 
 worn; in the other, He has a soft fair beauty, 
 with chcsnut hair. ^ I know not who he may be 
 that will refuse to believe that He was beautiful',' 
 says one who is a great master of convenient 
 assumption. I do not know. Every Christian 
 heart, indeed, may be sure that there was about 
 Him moral beauty; the beauty of thought and 
 expression, which 'radiates through the veil' of 
 flesh and sense, which is consistent with sorrow, 
 with a body destitute of the lines of grace, with 
 the trials that make a man old before his time -\ 
 Half the ugliness of human fLices is moral ugli- 
 ness. There are, no doubt, faces beautiful in 
 youth, which, as Plato says, we can easily foretell 
 will be hideous in old age-^ But infinitely worse 
 are the sinister look of craft, the leer, the scowl, 
 the heaviness, that are the visible expressions of 
 petty designs puckering a network of lines, of 
 unworthy thoughts, and ignoble lives. Half the 
 
 ' Archbishop Manning, ^ Appendix, Note 4. 
 
 3 'De Rep.' I. 
 
 H 2 
 
lOO THE LEADING IDEAS [serm. iii. 
 
 beauty in the world is moral beauty too^ which 
 shines through the eyes that are pure and candid, 
 and breathes through the lips that speak of truth 
 and gentleness. Whatever His form and features 
 may have been, He must have looked beautiful 
 who said, ' And He layeth it on His shoulders.' 
 Weary as He was and wan, white with exhaustion 
 and dropped with blood, He must have looked 
 beautiful who said, ' Father, forgive them.' 
 
 So the Evangelist who never painted the form 
 of the Son of Man on canvas, or laid it in rich 
 enamel, has given us the most attractive picture 
 of Himi. In St. Matthew, He is Israel's 
 Monarch; in St. Mark, He is the Son of God; 
 in St. John, He is the Everlasting Word made 
 Flesh ; in St. Luke (while the title of the Lord, 
 the Lord Jesus, is most frequently found '^) we are 
 almost tempted to think the emblem of the Man 
 
 ^ 'Esto enim eum fuisse peritum medicum, esto egre- 
 gium pictorem, omnium praestantissimum est Evangelistam 
 egisse.' Dank, ' Hist. Rev.' Div. ii. 
 
 2 St. Luke vii. 13 ; x. i ; xi. 39 ; xii. 42 ; xiii. 52 ; xxii. 
 61 ; xxiv. 3. 
 
St. Luke.] OF THE GOSPELS, loi 
 
 more appropriate than that of the Ox, which yet 
 suits so well the priestly story at the beginning, 
 and the overpowering conviction of the Sacrifice 
 at the end. For in St. Luke, He is pre-eminently 
 the Son of Man ; loving, pitying, pardoning a 
 fallen race; anointed to preach the Gospel to 
 the poor^; leaving the ninety and nine that He 
 may bear the lost with all the strength and 
 tenderness of that Divine Manhood; dying, and 
 rising again, that repentance and remission may 
 be preached to all. St. Luke may not have the 
 lion strength of St. Mark, nor the eagle flight of 
 St. John. The words of Christ recorded by him 
 may be conversations rather than discourses. But 
 the Christ in St. Luke is especially the Son of 
 Man, fairer than the children of men ; — the 
 Child, wrapped in swaddling clothes and cradled 
 upon a human breast; growing with true human 
 growth in the Holy Home; the Man really 
 tempted ; not merely baKpvwv as by the grave 
 of Lazarus, but KkaCojv with sobs of lamenta- 
 
 ^ (Xptcev fi€ (* m'a messianisee,' Salvador), St. Luke iv. 
 i8. 
 
I02 THE LEADING IDEAS [serm. iii. 
 
 tion over Jerusalem ^ ; the kneeler in Gethse- 
 mane, supported by His creature, yet so divinely 
 drawn, that faith adores the Lord of Angels, 
 strengthened by an angel, and the Son of God 
 writhing like a trodden worm. Men complain 
 of sameness in sacred art. Even the rationalist 
 can teach us, that they ^ who would give it fresh- 
 ness must steep their minds in the New Testa- 
 ment 2.' They must have present to them not 
 merely the traditional Judge on the one hand, 
 not merely the soft and nerveless beauty of a 
 Syrian Adonis on the other; but the Son of Man, 
 sublime in noble wrath as well as noble tender- 
 ness, who uttered the Parable of the Rich Man 
 and Lazarus, as well as that of the Lost Sheep 
 and the Prodigal. Not written by a painter, this 
 is yet a painter's Gospel. From it come the 
 favourite subjects : — the Virgin and Child, Si- 
 meon_, the Scene with the Doctors in the Temple, 
 the Ascension. A well-known politician has 
 spoken of the ephemeral nature of the results 
 effected by his craft in contrast with the im- 
 1 St. Luke Kix. 41. ^ ^^^ R^ville. 
 
St. Luke.] OF THE GOSPELS. ,03 
 
 mortal productions of Art, in the language of a 
 humiliation so unfeigned that it would be im- 
 proper to dispute its truth. ' Our labours seem 
 to terminate with the day on which they are 
 done, and to leave no trace behind them. It is 
 the happy lot of artists to produce and bequeath 
 to mankind that which becomes part and parcel 
 of their permanent inheritance.-' The picture in 
 St. Luke's Gospel is a thing of beauty, which is 
 a joy for ever. 
 
 (^) As St. Luke's is the Gospel of painting, 
 so is it the Gospel of poetry. The parts of the 
 Gospel which the imagination claims as most 
 poetical are, in a considerable proportion, peculiar 
 to it. The incidents of the Birth, the manger at 
 Bethlehem, the Christmas song of the Angels, the 
 arrival of the Shepherds, the swan-like song of 
 Simeon at the Purification • all that ^idyllic seren- 
 ity,' that softness as of a spring morning, con- 
 trasting so touchingly with the tears, and blood, 
 and darkness of the close ' ; the home of Mary 
 and Martha- the sinful woman with loni^ hair; 
 ^ M. Revillc, ' La Question des Evangiles.' 
 
I04 THE LEADING IDEAS [serm.iiL 
 
 tlie words of tender beauty over Jerusalem; the 
 meeting with the weeping women on the way 
 to the cross ; the walk to Emmaus ; the Ascend- 
 ing Lord with uplifted hands. 
 
 All through St. Luke's Gospel, too, the ear can 
 detect rhythmic bursts and choral vibrations. 
 Listen to the refrain in the sixteenth Chapter, 
 ' Rejoice with me, for I have found my sheep 
 which was lost.' ^Rejoice with me, for I have 
 found the piece which I had lost.' ^ Let us eat 
 and be merry, for this my son was dead and is 
 alive again .... It was meet that we should make 
 merry and be glad ; for this thy brother was dead 
 and is alive again.' Listen to the fuller and 
 richer music of the processional of the Mount of 
 Olives, ' Blessed be the King that cometh in the 
 name of the Lord ; peace in heaven and glory in 
 the highest.' Listen to the Lord's words to the 
 daughters of Jerusalem, so gloriously interpreted 
 by Mendelssohn. Listen to that anthem-like 
 close, which seems to come to us with the ex- 
 ultant yet measured voices of some noble cathe- 
 dral, ' And they returned to Jerusalem, and were 
 
St. Luke.] OF THE GOSPELS. 105 
 
 continually in the temple, praising and blessing 
 God. Amen^/ But more remarkably again is 
 this the case in the opening chapters. You will 
 remember the Song of the Angels, and those 
 three others, so familiar to every son of our 
 Church as the Mag?iificat^ Nu?ic Diniittis^ and 
 Benedictus. 
 
 Alas ! We may not enjoy this without question, 
 as our fathers did. ^ The evangelical history,' 
 says M. Reville, ^ is like a sun glittering in mist, 
 light enough to make the disc look clear and 
 radiant, thick enough for the rays of the circum- 
 ference to be lost in a more and more undecided 
 penumbra. The beginning and the end are lost 
 to historical curiosity, and show themselves only 
 to the mystic feelings of the religious man.' The 
 Canticles are especially appealed to by Strauss 
 and Renan as apocryphal, and indicative that the 
 narrative is unhistorical. 
 
 Let us glance at them for a moment, and see 
 whether we cannot find evidence in their con- 
 
 ^ St. Luke XV. 6, 9, 23, 24, 32 ; xix. 38 ; xxiii. 27 ; xxiv. 
 52, 53. See also ii. 20; vii. 50. 
 
io6 THE LEADING IDEAS [serm. iii. 
 
 tents that they belong to the time to which they 
 are assigned, and no other. The fact that they 
 were improvised need produce no difficulty, for 
 they were not composed according to strict rules 
 of prosody, but in measured parallels : and such 
 strains would come naturally to a pious Israelite. 
 
 Take the Hymn of Zacharias. What should 
 we expect from him ? The hope of Jesus Christ 
 and of salvation, rising indeed a little beyond the 
 Psalms, but still in Jewish colours, and under 
 Jewish images. Precisely such is its character. 
 The God whom Zacharias blesses is IsraeFs God. 
 The mighty salvation is in David's house. It is 
 the fulfilment of Prophecy in pursuance of the 
 promise to Abraham^. The whole groundwork 
 of the Hymn is Jewish. The time is felt to be 
 a dawn at best, ' the day-spring from on high 2 •-' 
 but there are vistas which let us behold the broad 
 light upon the great deep. 
 
 Similarly with the Songs of the Blessed Virgin 
 and of Simeon. Our Church uses them as daily 
 Psalms, and applies them to Christ. But those 
 ^ St. Luke 1. 68, 69, 73. 2 Y^^di. ver. 78. 
 
St. Luke.] OF THE GOSPELS. 107 
 
 who had seen the Incarnate Lord, who had beheld 
 Him risen and ascending, would have spoken far 
 more strongly. Their songs would have been 
 more like ^ Rock of Ages,' or ' When I survey 
 the wondrous Cross.' They would not have been 
 echoes of the harp of David so much as of the 
 harps of heaven, ^ Thou wast slain and hast 
 redeemed us to God by Thy Bloods ' This Flymn, 
 if inconceivable earlier than Zacharias, is more 
 inconceivable later,' says Dr. Mill. Such sunlit 
 mountain-tops in the distance with such mists 
 over the paths that lead to them, such a firm 
 grasp upon salvation and redemption, such a clear 
 view of its character as consisting ^ in the remis- 
 sion of sinsy yet such silence as to its details, 
 can only belong to the thin border-line of a period, 
 which was neither quite Jewish, nor quite Chris- 
 tian. A little less, and these songs would be 
 purely Jewish- a little more, and they would be 
 purely Christian 2. 
 
 ^ St. Luke i. 77, yvcoaiv (rcoTrjpias iv (icfitafi a^apricou. 
 
 2 This argument is derived from Dr. Mill, 'Pantheistic 
 Theories of the Gospel,' whose words I find that I have 
 sometimes retainedr 
 
io8 THE LEADING IDEAS [serm. iii. 
 
 When we contrast the dose with the be";innino: 
 of St. Luke, — the narrative of the Ascension with 
 that of Christmas in the second Chapter, we may 
 find an inner evidence of its truth. What have 
 we at Christmas ? The Son of God condescends 
 to an unspeakable humiliation ; yet the Angel of 
 the Lord speaks to the shepherds, and the air 
 quivers with unearthly music' What have we at 
 Ascension -tide? The victory is won. The sha- 
 dows of Gethsemane and the clouds of Calvary 
 have melted away. The hands of the High Priest 
 are lifted up, and joy drops down from them like 
 dew. And He is in the eternal calm. Who is 
 deathless for evermore. Surely there are songs 
 now. It may have been, as some of old thought, 
 that God literally ^went up with a merry noise, 
 and the Lord with the voice of the trump i.' But 
 if so, it was in heaven behind the veil, behind 
 
 ^ ' Ut Chrysost. notat, quod ad corporalem strepitum at- 
 tinet, ascendit in silentio, fortasse non sunt visi neque auditi 
 chori angelorum, ut in Nativitate ; sed tamen dubitari non 
 potest quin adcssent angelorum legiones ineffabili jubilo 
 deducentes Dominum gloriae in gloriam suam. Psalm 
 xlvii. 5.' — Bellarm. in Psalm. 335. 
 
St. Luke.] OF THE GOSPELS, 109 
 
 ' the silence of the infinite spaces/ No echoes 
 reach the earth. If man had invented, all the 
 songs would have been for Ascension, all the 
 silence at Christmas. Because it is Divine, 
 the silence is at Ascension, and the song at 
 Christmas. 
 
 What I desire you to remember is, that St. 
 Luke is the psychologist among the Evangelists ; 
 that in his Gospels we find the elements of art 
 and poetry in especial richness. Each Gospel 
 brings out some aspects of Christianity with 
 peculiar power- St. Matthew, its living connec- 
 tion with the sacred past of prophecy ; St. Mark, 
 the eternal power of the simple facts of the 
 Redeemer's Life • St. John, its theology and sacra- 
 mental depth • St. Luke, its beauty, its artistic 
 and liturgical aspects. 
 
 IV. And now, if I were to draw my practical 
 lesson from the text alone, I might say that it 
 affirms the Life of our blessed Lord to be the 
 sure basis of catechetical instruction. For the 
 Gospel is not a system of notmis^ but a scries of 
 
no THE LEADING IDEAS [serm. iii. 
 
 factSj and it is this which makes it universal and 
 everlasting. 
 
 But as the subject which I have attempted 
 to handle has been that of the fundamental 
 conceptions of St. Luke's Gospel, so the main 
 lesson which I would leave with you is derived 
 from the delineation of our Lord in those won- 
 derful pages. Schenkel, indeed, has ventured to 
 say that, at the period when this Gospel was 
 written, ^ the direct impress of the unique 
 personality of Jesus was fading dimly away into 
 the background, and the exciting influence of 
 the extraordinary and marvellous was needed, in 
 order to lend attraction to the Life of the Re- 
 deemer.' And he proceeds to point out that ^ the 
 colouring of the miraculous is much stronger in 
 the third Gospel,' alleging in proof what he terms 
 nhe marvellous additions to the call of the first 
 four disciples,' the raising of the widow's son 
 at Nain, and the ^ detailed accounts of the ap- 
 pearances of the Risen One in Jerusalem.' From 
 such cold-blooded subtleties, 1 appeal to the facts 
 of our consciousness. 
 
St. Luke.] OF THE GOSPELS. 
 
 I I I 
 
 Is there not in each one of us a sense of guilt 
 and moral struggle.? When the French kin«r 
 heard Massillon expound the seventh Chapter of 
 the Epistle to the Romans, and speak of the two 
 wills, the two men in the one man, he exxlaimed 
 'I know these two men.' So do all of us who have 
 not risen to the height of our regeneration, whom 
 ^the spirit of life in Christ Jesus hath not made 
 free from the law of sin and death.' Life is a 
 continued sense of discord; and the prospect of 
 death makes us fear to walk forth as lonely spirits 
 into a world untenanted of its God. But with 
 this there is before us an ideal of holiness and 
 beauty. Neither the hot fumes of dissipation, 
 nor the vapours raised by sensual sin, nor the 
 quick succession of paltry or unworthy pleasures, 
 which seems to have taken the place of the 
 rougher dissipation of other days in Oxford, can 
 quite hide that from a young man's soul. Far 
 over the head of him among you who to others 
 and perhaps even to himself seems most lost, a 
 bright peak towers above the clouds undimmed 
 and undefiled ; where, as he looks, he finds that a 
 
112 THE LEADING IDEAS [serm. iii. 
 
 light lingers with magic beauty all day long, and 
 a voice cries within his soul — There where the 
 heaven is nearer; there where the feet have 
 trodden of all whom you know, whose pure spirits 
 have passed into the Presence of God; there, 
 where you may bathe your burning forehead in 
 the coolness of the eternal dawn ; there is your 
 home and rest. 
 
 The Saviour whom St. Luke describes answers 
 to both. You will not, of course, understand 
 me as speaking in the sense of the Marcionites 
 of old who considered St. Paul the only Apostle, 
 and St. Luke the only Evangelist. I speak of an 
 aspect of the Saviour, present in all the Gospels, 
 pre-eminent here, which makes one say with Ber- 
 nard, ' Suavem magh quam sublimem et unctum non 
 ahum loquoTy' which makes it no exaggeration to 
 pray with the Church, that ^by the wholesome 
 medicines of the doctrine delivered by St. Luke, 
 all the diseases of our souls may be healed.' 
 
 Christ, in St. Luke, meets our misery and 
 greatness, meets our guilt and aspirations, meets 
 the abject things which perhaps we are, and the 
 
St. Luke.] OF THE GOSPELS. 113 
 
 noble and glorious things which wc would be. 
 He meets our sin by the word of forgiveness, 
 by the Parable of Love, by the Anguish in Gcth- 
 semane, by Paradise offered to the dying p:^ni- 
 tent, by the Redeeming Death to lay hold on 
 which is life. He satisfies, too, our yearnings 
 after perfect holiness. St. Luke might, and indeed 
 did, write better Greek than the other authors 
 of the books of the New Testament. Perhaps 
 we have heard a little too much of this since 
 Jerome spoke of his ^ sermo comptior^ et secularern 
 redolens eloquent i am.'' There has been too much 
 tracing out of ^ classical colour, if not of imita- 
 tion,' in such expressions as Odfifio^ -nepUax^ev 
 avTov'^j and others- too much desire to make out 
 the sacred writer, ' acquainted with the principles 
 of perfect composition, skilled in the use of them, 
 and attentive to the effects which they must 
 produce on the minds of his literate readers.' 
 He did not belong to that republic of letters, 
 the greater part of whose citizens, except a few 
 children of genius, may be divided into the sccond- 
 
 ^ St. Luke V. 9. 
 I 
 
1 14 THE LEADING IDEAS, ETC, 
 
 rate men of letters, who succeed — to their own 
 satisfaction — and the critics who, you know, 
 ^are the writers who have failed.' Rather, we 
 feel more intensely how great and Divine the 
 Christ of the Gospel is, when the image, which 
 from a mere literary point of view is imperfect, 
 grows so radiant to every soul that contemplates 
 it. We are led to say — O Son of Man! weeping 
 over Jerusalem, kneeling under the olives, par- 
 doning on the Cross, standing with uplifted hands 
 to bless, we are sinful. Thou art holy. Thou 
 art in the light and calm of the eternal peace ^ 
 we are in the drift and spray, in the darkness 
 and the deep. The shadows are closing round. 
 Abide with us, for it is toward evening, and 
 the day is far spent. 
 
 * Abide with us from morn till eve, 
 For without Thee we cannot live ; 
 Abide with us when night is nigh, 
 For without Thee we dare not die.' 
 
SERMON IV. 
 
 ST. JOHN. 
 
 St. John i. i, 14. 
 7be Word (was God. And the Word ivas made Jiesh. 
 
 I HAVE examined on previous occasions the 
 fundamental ideas, the leading conceptions, ot 
 the Synoptical Evangelists. I shall attempt this 
 morning and afternoon to deal, from a similar 
 point of view, with the Gospel according to St. 
 John. 
 
 I. The opening sentence of each of the Synop- 
 tics corresponds to the 'stand point' from which 
 he surveys the earthly Life of the Redeemer. St. 
 Matthew begins with a genealogy which marks 
 out Jesus Christ as the child of promise and Pro- 
 phecy, the son of Abraham, and heir of David. 
 The whole of St. Mark's Gospel is an expansion 
 
 I % 
 
ii6 THE LEADING IDEAS [Serm. iv. 
 
 of the title in the first verse, «^Son of God.' St. 
 Luke at once professes that he writes with histo- 
 rical accuracy, and, when necessary, preserving 
 the order of events. 
 
 The idea of the Prologue of St. John's Gospel 
 IS the Divine Glory of Christ in the Incarnation. 
 
 A great life, a life whose words and works 
 influence mankind profoundly, is not sufficiently 
 told by merely relating its facts and dates. What 
 an enigma, for instance, is the life of Napoleon ! 
 How many of his biographies are mere masks 
 concealing those bronze features ^ ! We cannot 
 understand any great and complicated life, good 
 or evil, by merely recording the isolated events 
 along which it moved. It is an organic whole, 
 and must be reconstructed as such. That it is 
 so with the life of Christ is confessed alike by 
 Christians and by infidels. «In histories of this 
 kind,' says Renan, <^the great sign that we possess 
 the truth is to succeed in combining the inci- 
 dents, so as to constitute a logical and probable 
 whole. What we have to recover is not the 
 ^ See Lanfrey, Life of Napoleon. 
 
St. John.] OF THE GOSPELS, 1 1 
 
 material circumstance which has passed beyond 
 our control^ it is the very soul of the history. 
 A great life cannot be rendered by a simple 
 agglomeration o^ facts. A profound sentiment 
 of its subject must embrace all, and bind it into 
 unity.' And the great Christian philosopher of 
 the Middle Ages reminds us that a true Christ- 
 ology is the first and primary condition of a 
 true Theology ^ 
 
 This, then, is the great leading idea of St. John's 
 Gospel. Given the facts of Christ's Life, how 
 shall we bind them into unity, and read them as 
 a whole ? What theory of His Person and Nature 
 will give us a logical and consistent view ? We 
 may not believe that the alleged facts are his- 
 torical ; but if we do so believe, how can we re- 
 concile thefn } For, in this very Gospel we meet 
 with contradictory facts. On the one hand, the 
 peasant guest called to the marriage feast ; on the 
 other, the Divine giver of wine. On the one 
 hand, the weariness by the wayside well on the 
 
 ' ' Circa quod, primiim considerandum occurrit de ipso 
 Sal'vatore^ 
 
1 1 8 THE LEA DING IDEA S [serm. i v. 
 
 hot September day; on the other, the sublime 
 self-consciousness of Him who said, ^ If any man 
 thirst, let him come unto Me, and drink.' On the 
 one hand, the thorny crown, and the Form that 
 elicited from Pilate the words of pity rather than 
 admiration, ' Behold ! the Man ; ' on the other, 
 the majesty of the Body, which cannot be marred, 
 which has between it and harm the great deep 
 of type and promise. ' A bone of Him shall 
 not be broken ^' Such are some of the anti- 
 theses of the great Life, so nobly summed up 
 
 by Keble :— 
 
 *■ Lo ! He comes, 
 
 Hungry, thirsty, homeless, cold, — 
 
 Hungry, by whom saints are fed 
 
 With the eternal living bread ; 
 
 Thirsty, from whose pierced side 
 
 Living waters spring and ghde; 
 
 Cold and bare He comes, who never 
 
 Can put off His robe of light. 
 Homeless, who must dwell for ever 
 
 In the Father's Bosom bright.' 
 
 In the Prologue to St. John's Gospel we have 
 an answer to the questions suggested, a principle 
 
 ^ St. John xix. 36. Cf. Exod. xii. 46, Ps. xxxiv. 20. 
 
St. John.] OF THE GOSPELS. 119 
 
 by which we may harmonize the facts of that 
 Life. St. John gives us a key which proves itself 
 by fitting into all the wards of the lock. What 
 Christ did and said becomes explicable only by 
 knowing what Christ is. 
 
 Of the title, the Word, I will only say that it 
 unites two lines of thought, one scriptural, the 
 other metaphysical. In Genesis, in the Psalms, 
 in Proverbs and Isaiah, the Word or Wisdom of 
 God seems, with increasing clearness, to be made 
 personal, and connected with the Divine Angel. 
 But^ further, the inspired thinker looks into the 
 depths of his own mind, into the phenomena of 
 thought and language. In the first he finds a faint 
 type of the ontological relation between the 
 Father and Son; in the second an illustration 
 of the Incarnation!. By this great metaphysical 
 conception (admired by Maine de Biran as sin- 
 cerely as by Augustine), scripture is illustrated 
 in its depths. The Logos of Philo, abstract and 
 impersonal, a mere Platonic ideal according to 
 
 ' See DoUinger, 'First .Age of the Church,' i. 235, sqq. : 
 Bull, ' Def. Fid.' 
 
I20 THE LEADING IDEAS [Serm. iv. 
 
 which God works, can only confuse us in dwelling 
 on the Logos of John, who is a Personal Self- 
 existent Being. The Son is the Word, because 
 He has His Being from the Father. As a word 
 is the formed utterance of the speaker's thought. 
 He is the Word that the Father has outspoken 
 into separate Personal Existence from the fulness 
 of His Being. 
 
 Some who have not lost all reverence for Chris- 
 tianity speak as if St. John's Prologue added a 
 difficulty for faith j as if St. Matthew or St. Luke 
 on the Incarnation were comparatively easy to 
 receive. Is it so, for those who think ? Place 
 side by side these statements. On the one side, 
 ' when as His mother, Mary, was espoused to 
 Joseph, before they came together, she was found 
 with child of the Holy Ghost.' On the other 
 side those four oracular propositions, ' In the be- 
 ginning was the Word, and the Word was with 
 God, and the Word was God. And the Word was 
 made Flesh.' Which is easier to receive ? There 
 have been profound intellects who have confessed 
 that the statement in St. Matthew almost repelled 
 
St. John.] OF THE GOSPELS. 121 
 
 them. But every fact has its factual and its ideal 
 aspect'. In St. John the fact of the Incarnation 
 is lifted up, and flooded with the light of a 
 Divine idea. If, in the Unity of the Divine 
 Existence, there be a Trinity of Persons; if the 
 Second Person of that Trinity is to assume the 
 reality of flesh, and the likeness of sinful flesh; 
 we can, in some measure, see why He needed 
 the Tabernacle of a Body, framed and moulded 
 by the Eternal Spirit to be His fitting habita- 
 tion. The mystery of a Virgin Mother is the 
 correlative of the mystery of the Word made flesh. 
 
 II. If we pass from this architectonic and pre- 
 siding conception — to which St. John owes his 
 title of TheologuSj and his emblem of the eagle — 
 wc may conveniently trace the leading ideas of 
 the spiritual Gospel under four heads, the Miracles, 
 the Discourses, the Sacraments, and the delinea- 
 tions of Character recorded in it. 
 
 I. What is the leading idea in the Miracles of 
 St. John's Gospel ? 
 
 ' Dr. Whcwcll, 'Inductive Philosophy.' 
 
T22 THE LEADING IDEAS [Serm. IV. 
 
 The Synoptical Gospels are full of miracles. 
 The air is thick with them. It may be said 
 that they are chiefly regarded as manifesta- 
 tions of Christ's power or evidences of His 
 mission. 
 
 Now St. John, in his Gospel, certainly lays 
 much stress upon the argument from miracles. 
 Nowhere else is there a more frequent appeal to 
 their weight as evidences. It is the Saviour's 
 repeated assertion, ^ The works that I do bear 
 witness of Me, that the Father hath sent Me.' 
 Yet in no Gospel are so few special miracles 
 recorded. The turning of the water into wine ; 
 the healing of the nobleman's son, and of the 
 impotent man at Bethesda; the feeding of the 
 five thousand, and the walking upon the waters; 
 the hiding Himself, not as a timid man crouching 
 behind the pillars of the Temple, but as God 
 hides Himself in nature ; the restoration to sight 
 of the blind man; the resurrection of Lazarus; 
 the going back and falling to the ground of the 
 band who came to arrest Jesus; and the mira- 
 culous draught of fishes after the Resurrection, 
 
St. John.] OF THE GOSPELS. 123 
 
 exhaust the list^ How arc wc to account for 
 this? 
 
 There can be no rational doubt, that he pre- 
 supposes an acquaintance with them from other 
 quarters, and so far bears witness to the earlier 
 Evangelists. But there is another reason. 
 
 One miracle of each class is recorded, except 
 that of which we read so much in St. Mark, the 
 dispossession of demoniacs. Not that this last 
 was foreign to his circle of ideas. He includes 
 it in that triumphant sentence of his Epistle, 
 ' For this purpose the Son of God was manifested, 
 that He might destroy the works of the deviP/ 
 Indeed, it may be said without exaggeration that 
 the notion of moral possession is peculiarly 
 Joannic. ^One of you is a devil. Ye are of 
 your father, the devil. The devil having now 
 put into the heart of Judas to betray Him. After 
 the sop Satan entered into him ^.' But the one 
 miracle of each class recorded by him is a type, 
 
 ' St. John ii. i, 1 1 ; iv. 46, 54 ; v. 5 sqq. ; vi. 5,21; viii. 
 59 ; ix. I, 41 ; xi. i, 44 ; xviii. 6 ; xxi. i, 1 1. 
 
 "^ I St. John iii. 8. ^ St. John vi. 70 ; viii. 44 ; xiii. 2, 37. 
 
124 THE LEADING IDEAS [serm. iv. 
 
 a sacramental action^ an ^ acted parable/ a golden 
 ray streaming out from His presence and opening 
 up a line of light far into the kingdom of God. 
 Some are so interpreted by the Saviour Himself. 
 For instance, the feeding of the five thousand 
 leads to ^ I am the Bread of Life.' The resto- 
 ration of sight to the blind man teaches that 
 He can couch the diseased eye of the soul, and 
 let in the light upon ^ the unlit gulf of our- 
 selves ^.'' In others, men, the least inclined to 
 mysticism, have discovered a meaning of the kind. 
 Thus Coplestone and Whately^ agree with Au- 
 gustine in seeing more than meets the eye in 
 the wine of Cana. It is a type and image of all 
 the work of Jesus. In the Bible the Law 
 passing by His word, into something grander, 
 richer, stronger. In our lives the world giving its 
 best wine first ; first romance and excitement, then 
 the pleasure palling upon the jaded palate, and 
 the wine of life upon the bitter and poisonous 
 lees. But Christ reserves for His own grace 
 upon grace, until, when the banquet is over, and 
 
 1 St. John ix. 39. 2 See Appendix, Note 5, 
 
St. John.] OF THE GOSPELS. 125 
 
 the Sacramental wine touches the lips for the last 
 time, they can say to the Bridegroom of the 
 Church, 'Thou hast kept the good wine until 
 now.' Few Christians, indeed, would have much 
 sympathy with the German P;-ofessor of Theology ', 
 who when Augustine finds in the raising of La- 
 zarus the type of a sinner, long dead in sin, quick- 
 ened to the life of righteousness, accuses him of 
 ' trifling, ingenious perhaps, and pretty enough, 
 but equally unworthy of the dignity of criticism, 
 and the sanctity of Scripture/ 
 
 On the whole, it may be said that the miracles 
 in the Synoptics teach as well as prove^ and that 
 those in St. John prove as well as teach. But the 
 main idea of the miracles in the Three is to prove^ 
 while the main idea of the miracles specially 
 recorded by St. John is to teach. To these espe- 
 cially are the words of Augustine applicable — 
 ' What our Lord did corporeally, He would have 
 understood spiritually. For He did not merely 
 work miracles for the miracle's sake, but that the 
 things which He wrought might be true to those 
 
 • Clausen, 'Augustinus S. Scripturx Intcrprcs.' 
 
126 THE LEADING IDEAS [Serm. iv. 
 
 who could understand them, as well as marvellous 
 to those who beheld them. Our Lord worked 
 miracles, to signify somewhat by those miracles, 
 and that we should learn something more from 
 them than simply that they were great, wonderful, 
 and Divine \' 
 
 The Miracles in St. John, then, are viewed 
 sacramentally and ideally. 
 
 2. The Discourses of Jesus preserved in St. 
 John. 
 
 I need not remind you that the Synoptical 
 Gospels are full of Parables. ' It is above all, in 
 Parables,' says Renan, ' that the Master excelled. 
 Nothing in Judaism had given Him the model of 
 these exquisite pieces. He created it.' An elo- 
 quent historian of the Church writes'^, ^Born in 
 the ranks of. the people, leading the public life 
 so common under an eastern sky, He addressed 
 the multitude. When He was seen far-off on 
 the border of the Lake, the masses gathered to 
 hear from Him words at once sweet and strong, 
 
 ' Tractatus in loan., ad init. 
 2 M. Albert de Broglie. 
 
St. John.] OF THE GOSPELS, 12' 
 
 majestic and familiar, alternately piercing the 
 soul with barbs of fire, and charming the ima- 
 gination by the touching grace of His Parables.' 
 So characteristic of Him was this teaching, that 
 St. Matthew applies to it the language of Asaph 
 in the seventy-eighth Psalm: ^Without a parable 
 spake He not unto them, that it might be ful- 
 filled which was spoken by the prophet, saying, 
 I will open My mouth in parables j I will utter 
 things which have been kept secret from the 
 foundation of the world ^.' 
 
 With this characteristic of our Lord's teaching 
 in the Synoptics before us, it is, perhaps, some- 
 what startling for a simple Christian to be re- 
 minded — as he sometimes is, in no subdued tone 
 — that in St. John no complete and regular Para- 
 ble is preserved. Indeed, only two pieces with 
 much external resemblance to Parables are to be 
 found in the fourth Gospel — the comparison of 
 the Good Shepherd in the tenth Chapter, and that 
 of the Vine in the fifteenth Chapter. Nay, the 
 very word does not occur, for the term translated 
 
 ' St. Matthew xiii. 34, 35 ; Ps. Ixxviii. 2. 
 
128 THE LEADING IDEAS [serm. iv. 
 
 Parable in our version is i:apoi\xia in the original. 
 Does truth, then, compel us to say to the reflec- 
 tive student, — You must make your choice 
 sharply. If you are a Christian you must sacri- 
 fice a beautiful delusion to Him who will not be 
 served by a lie. If your Lord spoke as Matthew 
 reports, He did not^ and could not, have spoken 
 as John reports. You must surrender either Him 
 who said, ^ I will give you rest,' or Him who said, 
 ''I am the Resurrection and the Life' — either the 
 Jesus of the Synoptics, or the Jesus of John ? A 
 little consideration removes the difficulty. 
 
 {a) The circumstances under which the discourses 
 of Jesus in this Gospel were delivered are dif- 
 ferent from those in which the discourses in the 
 Synoptics occur. Every prudent teacher adapts 
 himself to the taste and capacity of his audience. 
 Indeed, the danger is that this complaisance 
 should be carried too far. But there is an adap- 
 tation not unbeseeming the wise and good. 
 The gentle strain of teaching which breathes of 
 flowers and birds, the mountain and the lake, is 
 not suitable to bigoted Theologians and atra- 
 
St. John.] OF THE GOSPELS, 129 
 
 bilious devotees living on the arid and stony 
 soil of Jerusalem. Prelates and Professors of 
 Divinity in the last generation, for aught 1 know 
 in this, have been charged by those wlvo call 
 themselves 'sheep in sjarch of pasture,' with 
 preaching sermons possibly not ht for any place, 
 but, if fit for any, only for University pulpits. 
 There may be some truth in the accusation • though 
 to men in <^ quest oi a good sermon/ the figs in 
 the Church's basket arc apparently always ' very 
 naughty.' The great Bishop and Shepherd of souls 
 reasons with Nicodemus, or with the Pharisees, 
 in a strain very different from that which Me 
 adopts to the Galileans. 
 
 {h) Again- we find in this Gospel more words 
 addressed to His own. Parables were not so 
 fitting for continued instruction, addressed to 
 those who were to go forth from His Presence 
 to teach the world. Read the chapters from the 
 fourteenth to the seventeenth. Those Divine 
 deeps with human emotion quivering on them 
 like light upon the surface of the sea, that so- 
 liloquy of the High Priest, pleading with His 
 
 K 
 
T30 THE LEADING IDEAS [Serm. iv. 
 
 Father, are absolutely peculiar to this Gospel, 
 absolutely unique. Is it strange that the language 
 which expresses them should be unique also ? 
 
 (r) But, finally, if we have not Parables in 
 St. John, have we not evidence in the words of 
 Jesus there, of the tone of thought, which, under 
 fitting circumstances, would create Parables ? 
 What are the comparisons of the Shepherd and 
 the Vine but Parables in germ ? Note how out- 
 ward things are handled by the Master; with 
 what associations He invests the water of the 
 well, the bread with which He feeds the people, 
 the light that falls upon the Temple at dawn, the 
 grain of wheat, the vine, the sheep. From what 
 manner of mind should we expect Parables ? 
 Surely from that to which nature is transparent, 
 which in the noble words written by Southey 
 for the monument of Butler, finds ^in outward 
 and visible things the type and evidence of those 
 within the veil.' If, then, in St. John's Gospel 
 we find no Parables expanded, we find a number 
 of Parables compressed. 
 
 This seems to be a natural place for noticing 
 
St. John.] OF THE GOSPELS. 131 
 
 one objection which has been confidently made 
 against the historical truth of the Gospel. The 
 objection to which I refer is based upon the 
 undeniable likeness between the language of our 
 Lord in the Gospel, and that of St. John in his 
 Epistles, Are we to admit that we are forced to 
 trace 'the monotonous tone' of John's own style 
 in the Discourses, which can, therefore, lay no 
 claim to historical accuracy ? I will give the 
 reasons which enable us to answer this question 
 in the negative. 
 
 {a) The likeness between the style of the Dis- 
 courses and that of St. John is somewhat over- 
 stated. 
 
 The word Logos, which we meet in the Prologue 
 of the Gospel, in the first Epistle, and in the 
 Apocalypse^, is not applied by Jesus to Himself 
 in any passage of His Discourses. Hengstenberg 
 argues, and apparently with reason, that light 
 and darkness are used with different intentions 
 in the Epistle and Gospel ; signifying in the 
 Gospel the region of salvation, and the awful 
 
 ' Apoc. xix. 13. 
 K 2 
 
i^Z THE LEADING IDEAS [serm. iv. 
 
 tract beyond, in the Epistle moral good and evil. 
 The doctrine of propitiation and purification by 
 the Blood of Christ is stated with less reserve 
 in the Epistle than in our Lord's teaching in the 
 Gospel ^ 
 
 There are other differences for an attentive 
 student, which belong to deeper characteristics 
 of thought and style. He who has made an 
 attempt really to master the Epistle of St. John, 
 will have been struck by two peculiarities, (i) As 
 we read, we find a collection of apparently 
 isolated divine yz^w/xat, of sentences generally 
 short, and almost lapidary, in their strong simple 
 incisiveness. These sentences superficially seem 
 to be quite disconnected. Yet a connection there 
 is, spiritual rather than logical, ethical more than 
 intellectual, real not verbal. {%) A second cha- 
 racteristic is that, in passage after passage, the 
 eagle of God seems to wheel round and round 
 favourite thoughts. But it will be found that 
 there is a perpetual line of advance, not mere 
 spiral revolution. There is parallelism; but not 
 1 Cf. I St. John i. 7 with Gospel iii. i6. 
 
St. John.] OF T7IE GOSPELS. 133 
 
 the ' mere monotonous parallelism, the cycloidal 
 composition and eternal tautology/ with which 
 the expression of Hebrew thought has been 
 charged by Herder. It is a parallelism, or oppo- 
 sitio cum accessione^ as critics have expressed it '. 
 To take one instance out of many. ' He that 
 hateth his brother is in darkness even until now/ 
 Then, ^ He that hateth his brother is in darkness.' 
 Now note the accession to the parallelism, giving 
 a solemn eloquence to the close of the verse, 
 *He is in darkness,* his inward condition. 'And 
 walketh in darkness,' his outward life. ' And 
 knoweth not whither he gocth,' to what un- 
 suspected guilt, to what unsurmised punishment. 
 Something worse still — worse than darkness, 
 around, above, within. ' The darkness hath 
 blinded him once for all,' he lias lost the very 
 faculty of light-. 
 
 I will venture to assert that neither of these 
 peculiarities is anything like so marked in the 
 Discourses of our Lord in the Gospel. 
 
 * See Reiche, ' Comment. Criticus,' Tom. ill. in loc. 
 ^ fTv(f)\cD(Te, I St. John ii. 9, 10, 11. 
 
134 THE LEADING IDEAS [serm.iv. 
 
 {b) The opening words of the first Epistle 
 show us that St. John would have found an in- 
 superable moral objection to placing Discourses 
 in the mouth of Jesus. ^ That which was from 
 the beginning, which we have heard.' This at 
 once recalls to us the words of Jesus, more 
 especially His discourses in St. John's Gospel. 
 The very place of this clause in the sentence, 
 where hearing stands out above sight and handling^ 
 shows us the reverence with which he regarded 
 the words of the eternal Word. It shows us that 
 he would have shrunk from the profanity of 
 turning his Gospel into a fiction or a drama, and 
 inventing language for the Incarnate Wisdom of 
 God. 
 
 {c) But, if the similarity between the style of 
 the Discourses and that of the Epistle is exag- 
 gerated by many^ it is, at least, after all deduc- 
 tions, very remarkahle. And, if we reject with 
 indignation, on behalf of the Apostle, the supposi- 
 tion that he would invent language, and place 
 it in the lips of his Master, can we find a satis- 
 factory solution of the difficulty ? 
 
St. John.] OF THE GOSPELS. 1 3 
 
 J3 
 
 Assuredly we can. 
 
 Christ, in the days of His flesh, expressed His 
 divine knowledge in words. In His teaching 
 there were two elements, referred to by Himself 
 in the antithesis, ^ if I have told you of earthly 
 thmgs ... if I tell you oi heavenly things\' ' Earthly 
 and heavenly' is not equivalent to easy and dif- 
 ficult. But ^heavenly' comprises dogmatic ob- 
 jective truths, connected with the nature of God, 
 and the counsels of His grace. ' Earthly,' again, 
 assuredly does not mean earth-born or carnal. 
 The word is not yi]ivaj but kniy^ia. To that Soul 
 whose home was beyond the stars, in the bosom 
 of God, things which seem to us the most 
 heavenly, are on earth after all, eTriyeta. They 
 are of heaven indeed, from heaven, even now '/';/ 
 marghie cceli^ on the line which seems to blend 
 with the heaven beyond. But they have for their 
 subject-matter the teaching of truth, not as it is 
 in itself, but as it meets with a creature like 
 man, as it is capable of being morally tested and 
 experienced by us. Others, then, recorded those 
 
 * St. John ill. 12. 
 
136 THE LEADING IDEAS [serm. iv. 
 
 words, which rather belonged to the circle of 
 Hiy^iaj or which made a greater impression at 
 the time of their delivery. The Sermon on the 
 Mount, spoken upon a height in Galilee to a great 
 assemblage, sank into a thousand hearts, and found 
 its way into the earliest memoirs. The con- 
 versation with Nicodemus by night, the dialogue 
 with the Samaritan woman, the Discourse in the 
 Temple, would not lie so near the surface of 
 Christian recollection. 
 
 Of these two elements, then, in the teaching 
 of Christ, there was one with which the mind 
 of St. John had a constitutional affinity. He 
 appropriated ^ the heavenly things.' They sank 
 into his soul. They were taken up into the 
 substance of his intellectual and spiritual being. 
 Those who have been much with the great 
 masters of thought and language, though only 
 through the medium of their books, show by their 
 words and ideas the high company which they 
 have been keeping. Tennyson, Browning, and 
 Arnold impose the very faults of their diction 
 upon a generation of poetasters. A very thought- 
 
St. John.] OF THE GOSPELS. 137 
 
 ful theologian writes: — «I trace so distinctly to 
 Bishop Butler the origin of the soundest and 
 clearest views that I possess upon the human 
 mind, that I could not write upon this, or any 
 kindred subject, without a consciousness that I 
 was directly or indirectly borrowing largely from 
 him\' Common studies, and schools, and tutors, 
 impress subtle similarities of literary form and 
 colour. Modern Oxford men are liable to sudden 
 conversions, and are drifted to havens upon the 
 most distant shores of thought. But there is the 
 old trick of voice. ^Coelum non animum mutant.' 
 The Autobiography of the Oxford politician is cu- 
 riously like the Apologia of the Oxford Oratorian. 
 But much more is this the case, where the charm 
 of personal influence is added. ' I may be 
 allowed,' ' says an eloquent writer, 'to take this 
 opportunity of claiming, once for all, for the 
 pupils of Arnold, the privilege and pleasure of 
 using his words, and adopting his thoughts, with- 
 out the necessity of specifying, in every instance, 
 
 ^ Bishop O'Brien, Preface to ' Two Sermons upon the 
 Human Nature of our Lord.' 
 
138 THE LEADING IDEAS [Serm. iv. 
 
 the source from which they have been derived \' 
 Those of us who, nearly twenty-five years ago, 
 on Sunday afternoons, used to listen with spell- 
 bound interest to the calm, sweet voice of the 
 remarkable man who was then Vicar oi St. Mary's, 
 who told us of 
 
 ^ His misery's signs, 
 And how the dying spark of hope was fed, 
 And how the heart was soothed, and how the head. 
 And all his hourly varied anodynes.' 
 
 will sometimes find a phrase_, a word, a sentence 
 coming to their lips or falling from their pen — 
 or hear them in the sermons, and recognize them 
 in the writings of others, which they can trace 
 to a teacher, from whom they are now separated 
 by the whole breadth of the spiritual world. 
 
 I have freely used analogies, drawn from our 
 own days, and from living men, because I think 
 they may enable us to feel more vividly how 
 probable ^ it is that the style of St. John 
 
 1 Dean Stanley, Preface to ' Essays on the Apostolic 
 Age.' 
 
St. John.] OF THE GOSPELS. 139 
 
 should be like that of the Discourses in the 
 Gospel. Remember that that disciple was John, 
 and that Master Jesus. Those favourite words, 
 ' light and darkness, life and death, love and hate, 
 truth and lie, world, abiding' — were not terms 
 which he had taught himself to apply to the 
 designation of his own ideas. He had heard 
 them in the long golden hush of the summer- 
 evenings by the shore of the Lake of Galilee; in 
 the sorrow of the Guest-chamber ; between the 
 brook of Kedron and the Garden of the Agony; 
 during the days when the Risen Lord spoke to 
 them <^ of the things pertaining to the Kingdom 
 of God.' He had not only enshrined them in 
 his memory. He had made them so livingly 
 his own, had appropriated them so profoundly, 
 that he could use them with unerring precision 
 and definiteness. Expressions which occur in 
 the Gospel historically and occasionally were 
 taken into the Apostle's soul. No longer as 
 it were in block, but rounded and smoothed 
 like stones by the continual friction of the 
 water, they appear in the Epistles, in a sen- 
 
I40 THE LEADING IDEAS [serm. iv. 
 
 tentious, aphoristic form. ' Is it John, the son 
 of Zebedee,' it has been asked, ^ who could 
 write these lessons of abstract metaphysics, to 
 which neither the Synoptics nor the Talmud 
 present any analogy ?' Certainly, for he had 
 heard them from Christ. In one instance^ at 
 least, he shows that he knew words previously 
 recorded in the Synoptics. ^ Jesus Himself testified 
 that a prophet hath no honour in his own coun- 
 try \' Sometimes we can see that the thought 
 latent in an expression in the Synoptics, is present 
 to him. '- He spake of the Temple of His Body' — 
 ' He dwelt among usy is but the commentary 
 upon the word in St. Matthew, ' There is some- 
 thing here greater than the Temple 3.' The 
 Synoptical Jesus teaches nothing, we are told, but 
 morality, — the Joannic nothing but Theology and 
 metaphysics. What shall we say to such texts 
 as these, ^ All things are delivered unto Me of 
 
 1 St. John iv. 44. Cf. St. Matthew xiii. 57, St. Mark 
 vi. 4, St. Luke iv. 24. 
 
 '^ eo-KrjvcDo-ev, St. John 1. 14; ii. 21. 
 
 ^ rov Upov fJLei^cov ia-rlv mde, St. Matthew xii. 6, 
 
St. John.] OF THE GOSPELS. 141 
 
 My Father, and no man knoweth the Son but 
 the Father, neither knoweth any man the Father 
 save the Son, and he to whomsoever the Son 
 will reveal Him/ ^ If David call Him Lord, 
 how is He his Son ?' 'I thank Thee, O Father, 
 Lord of heaven and earths' Have not these 
 sentences of Jesus in the Synoptics the same 
 ring with the highest utterances in the spiritual 
 Evangelist ? 
 
 We may conclude without hesitation that John 
 did not give language to Christ, but Christ to 
 John. 
 
 3. We proceed to consider the leading idea of 
 St. John's Gospel in the Sacraments. 
 
 In the earlier Evangelists their institution is 
 recorded very fully. It is omitted in St. John. 
 Why is this ? 
 
 {a) It is true, and so far perfectly satisfactory, 
 to answer that this Gospel was written con- 
 siderably later than the others. The Church was 
 fully organized. It enjoyed its weekly Celebration. 
 It knew of the institution of the Eucharist, not 
 
 ^ St. Matthew xi. 27; xxii. 45; St. Luke x. 21. 
 
142 THE LEADING IDEAS [serm, iv. 
 
 only from the three Synoptics, but from the 
 special revelation made to St. PauP. 
 
 {b) But the answer which it is the privilege 
 of the Church's children to give, is deeper and 
 more blessed than this, however valid it may 
 be for apologetic purposes. St. John does treat 
 of the Sacraments. 
 
 Can we doubt it? The sacred history and 
 ritual observances of the Jews, even ecclesiastical 
 institutions of the later date, are transfigured and 
 glorified in this Gospel. Jacobus ladder, the 
 Temple, the Serpent in the wilderness, the Manna, 
 the Paschal Lamb, the beautiful ceremonial of 
 drawing water in earthen pitchers from the foun- 
 tain of Siloam at the Feast of Tabernacles in 
 remembrance of the water gushing from the rock, 
 — all these are spiritualized and idealized in 
 St. John's Gospel 2. 
 
 And again, the holy Apostle's heart is so 
 full of them, that in his Epistle he treats the 
 
 ^ I Corinth, xi. 23. 
 
 ^ St. John i. 51 ; ii. 21 ; iii. 14, 15 ; i. 29 ; vi, 32, 35 ; vii. 
 37, 40. 
 
St. John.] OF THE GOSPELS. 143 
 
 Sacraments with a mysticism, which is not dark 
 to those who love. 
 
 ' There are Three that bear witness, the 
 Spirit, and the Water, and the Blood '.' Of 
 these Three the Gospel is full, section after 
 section. He speaks of a Trinity of testimony 
 on earth, the three ^genuine witnesses V 'the 
 shadow of the Blessed Trinity in heaven' of which 
 he thought, but — so far as our evidence extends 
 — did not iDYite. And what is that testimony? 
 «The Water,' and the water of which the faith- 
 ful know is that for the mystical washing away 
 of sin. ^The Blood/ the Atonement, and the 
 Cup by whose wine we are partakers of ir. ' The 
 Spirit,' the one Baptizer, the one Consecrator, for 
 «by one Spirit we are all baptized into one body, 
 and have all been made to drink into one Spirit^.' 
 With these considerations before us, we shall 
 not rob the Gospel of St. John of its sacramental 
 jewels. The words of Jesus in the third ^i St. 
 
 ^ I St. John V. 7, 8. 
 
 2 Professor Lightfoot 'On Revision/ p. 25. 
 
 ' I Corinth, xii. 13. 
 
144 THE LEADING IDEAS [serm. iv. 
 
 John, addressed to an age full of baptismal ideas, 
 can have but one meaning. No critical in- 
 genuity, no ' licentious alchymony ' of inter- 
 pretation can ever prove that ^ater and the 
 spirit are equivalent to the spirit without the 'water. 
 So with the sixth Chapter. There may be, and 
 there are, objections to making our Lord's Dis- 
 course there exclusively sacramental. But to sever 
 it from the Sacrament, to make it unsacramental, 
 is contrary to common sense. It is impossible 
 that the Apostles should not have been reminded 
 of it, when the Holy Communion was instituted. 
 It is impossible not to think of the Eucharist, 
 as we read it now. It has been said by the 
 most evangelical of commentators, ^that Jesus 
 intentionally so framed His words, that while 
 they treated at once and for ever of the 
 spiritual fruition, yet that they fitted into the 
 august mystery of the Sacrament when it was 
 ordained, and which He evidently had in His 
 mind\'' 
 
 In this Gospel, then, St. John treats the Sacra- 
 
 ^ Bengel. 
 
St. John.] OF THE GOSPELS. 14.-, 
 
 mcnts as he has treated so many other things. 
 He spiritualises nature, history, ritual, miracles. 
 But to spiritualise is not to evaporate, to 'sub- 
 tilize into a metaphor.' He spiritualises Baptism 
 and the Eucharist. That is to say, he shows 
 us their ideal side ; he lights them up from 
 above and from within. 
 
 III. I defer the further consideration of the 
 leading ideas of St. John's Gospel to my second 
 discourse. Let me conclude with two thoughts 
 of a practical kind : — 
 
 I. No thoughtful Christian can fail to have 
 been struck by the fact that, except those few 
 words which our Master 'with His finger wrote 
 upon the ground,' He wrote nothing. He did not 
 bow down over a table piled with manuscripts, 
 and in hours of meditative thought during which 
 He outwatched the stars, erect a monument 
 which might be admired by a succession of sages 
 and critics. He did not write out the complete 
 text of an elaborate system of Theology. He went 
 out into the throng of men. He spoke by the 
 
 L 
 
146 THE LEADING IDEAS [Serm. iv, 
 
 highways and the lake-side, in words which, if 
 they were high as heaven and deep as the trans- 
 parent lake, were in form broad and popular. 
 When we consider the analogy of the '• tables 
 that were the work of God/ and '^ the writing 
 that was the writing of Gody and the value 
 of books in excluding error and securing per- 
 manence — we ask why did He not write ? 
 There is one reason^ derived from His nature. 
 In great books the truest element of greatness is 
 the conviction that we can trace the pathway of 
 a superior mind in pursuit of truth. When he 
 seems to have found it, the writer quivers with 
 delight. With the Word made Flesh, truth 
 cannot be an effort and a conquest — the conclu- 
 sion toilfully drawn from premises laboriously 
 acquired. Rather the Truth dwells in Him. He 
 does not say, — After long communion with Di- 
 vinely-inspired books, after long self-questioning, 
 prompted sometimes by voices that seemed to 
 come from the ancient hills, and the glory of the 
 sunlit heaven, I gradually worked out My system. 
 ^ Exod. xxxii. 16. See Appendix, Note 6. 
 
St. John.] OF THE GOSPELS. 147 
 
 He does not say, I hdivc found the truth. He does 
 say, ^ I am the Truth/ We may answer the ques- 
 tion why Jesus did not write, with the philosopher 
 of the Middle Ages. The thought of Jesus is pre- 
 served in a Diviner way, according to the great 
 promise, 'I will put My law in their mind, and 
 write it in their heart/ That which was done by 
 the members was virtually done by the Head. It 
 will be seen that_, in this sense, the Gospels 
 themselves may be looked upon as part of His 
 teaching ^ 
 
 Let us, who are Christians, find here a stay for 
 our souls in these unquiet days. 
 
 We are living with three creeds echoing round 
 us, which are not our creeds. More boldly and 
 with more developed meaning, since it was 
 announced amid thunder and lightning, on July 
 18, 1870, the Ultramontane shrieks out the new 
 dogma, which an educated man can scarcely 
 accept otherwise than as a dogma of despair by 
 the suicide of reason. Is it not practically this ? 
 ' I believe in a quasi-hypostatic union of the Holy 
 
 ^ See Appendix, Note 6. 
 L 2 
 
148 THE LEADING IDEAS [serm. iv. 
 
 Ghost with each successive PontifF/ And, in 
 daring contradiction to the Nicene Creed — 
 whose structure classes together the creation of 
 the Scriptures and the creation of the Catholic 
 Church as the great external works of the Holy 
 Ghost, Lord and Life-giver — Scripture and Church 
 are cashiered to exalt one man above both. ' The 
 appeal to antiquity' — ancient Church or ancient 
 Word — ^ is a treason and a heresy.' Once more, 
 there is the false creed of the Savoyard Vicar, 
 feebly coloured with Christian language — I be- 
 lieve in natural religion without the supernatural ; 
 in a Christ better and purer than Socrates j in a 
 Church of unlimited comprehension, without 
 dogmas or miracle, or mysteries. As if natural 
 religion was so natural after all ; as if there could 
 be a Christian religion without prayers and sacra- 
 ments ; as if every sacrament were not the com- 
 memoration of a miracle, and every prayer a 
 sigh from the mystery of man's life to the deeper 
 mystery of the life of God. There is a third creed, 
 — I guard myself against saying that the theory of 
 evolution is atheistic, or even necessarily incon- 
 
St. John.] OF THE GOSPELS, 149 
 
 sistcnt with the CathoUc Faith — whose articles 
 are these. I believe in law without a lawgiver. 
 I believe in strength and visible reality working 
 onward, first by spontaneous generation, after- 
 wards by natural selection ^ Something more. 
 Still, as the Church with the light of an immortal 
 hope falling upon her brow, which is turned east- 
 ward, where she looks (and will not always look 
 in vain) for the flush of the promised dawn, 
 chants, ^I look for the resurrection of the dead, 
 and the life of the world to come,' outside 
 there comes the response, half-sneer, half-sigh 
 of the zoologist (misnamed anthropologist), ' I 
 look for the fossilized bones of pithecoid man, 
 and the everlasting death in a world, which 
 is the only world that ever has been, or ever 
 shall be.' Let us speak out, with full assur- 
 ance of faith, the words of Jesus, 'I am the 
 Resurrection and the Life,' ^ The Father and I 
 are one.' 
 
 2. A still more practical thought is suggested 
 
 ' I refer to a Paper by a distinguished physician in the 
 Proceedings of the Victoria Institute. 
 
150 THE LEADING IDEAS [s^rm. iv. 
 
 to us by the Miracles and Sacraments in St. John's 
 Gospel. 
 
 (a) The mention of miracles before a Uni- 
 versity audience is apt to have a sound of battle. 
 It suggests memories of metaphysical wrestling — 
 matches in which Christian athletes, dead and 
 living, and notably Oxford champions, have 
 gained well-deserved honours. Let us not only 
 maintain the possibility of the miraculous (the 
 measure of whose probability is exactly that of 
 the existence of God), and cling to the Gospel 
 miracles as facts. Let us see in them Jesus 
 turning the water of human life into wine, bring- 
 ing food, and light, and love, and life, to the 
 soul's hunger, and darkness, and loneliness, and 
 death. 
 
 {b) So with the Holy Communion. There are 
 those among us who are ready to act as its 
 champions, to assert the reality of the gift which 
 faith does not create but perceive. But let us all 
 see to it that we not only believe about it, but 
 use it, as the Gospel would teach us. There are 
 young men fiercely tempted by the harlot-face 
 
St. John.] OF THE GOSPELS. i::i 
 
 of sensual sin, that looks so fair under the flick- 
 ering lamplight of passion, so wan and haggard 
 when God's daylight falls again upon the soul. 
 There are some who have begun their Oxford 
 life ill, in idleness and extravagance, which are 
 a grievous wrong to their families and them- 
 selves. There are some who, without direct 
 assault from unbelief, feel the faith within 
 them dying in anguish in the intellectual at- 
 mosphere of the day, as men in the great forest 
 fires, who, when the flames are miles away, 
 perish by inhaling the burning air. There 
 are some, it may be, in whom a new sense of 
 sin and want is mysteriously awakening. Let 
 them make the sixth Chapter of St. John their 
 preparation for their next communion. Let them 
 remember that these are the words of the Word 
 made Flesh : ^ I am the Bread of Life. He that 
 cometh to Me shall never hunger, and he that 
 believeth on Me shall never thirst.' 
 
SERMON V. 
 
 ST. JOHN. 
 
 St. John i. i, 14. 
 Tbe Word was God. And the Word (was made flesh. 
 
 We endeavoured this morning to ascertain the 
 leading ideas of the Gospel according to St. John. 
 Its great leading idea is the Divine glory of Christ 
 in the Incarnation. We saw, further, the points 
 of view from which the Gospel would have us 
 contemplate the Miracles, the Discourses, and 
 the Sacraments. We proceed now to consider 
 the leading idea in St. John's delineations of 
 Character. 
 
 I. The profoundest thinkers, the most deeply 
 reflective men, are not always the acutest ob- 
 servers, or the most judicious critics of individual 
 character. Jesus alone both knew ' all men' — the 
 delicate traits which distinguished one from the 
 
THE LEADING IDEAS ETC, i 
 
 bl 
 
 other, the individual souls who crossed the path- 
 way of His life on earth — and also ' knew what 
 was in man,' in our collective humanity. St. 
 John, ^ the Plato of the Twelve,' as he has been 
 called, appears to have been endowed with some 
 faint reflection of the power to read jnen as well 
 as man. As we pierce through the mists of the 
 past; as we try to give form and features to those 
 whose ideal lineaments we have seen so often 
 on the painter's canvas, or glorified by the sun- 
 shine in the Cathedral window ; as we bring 
 before us the Incarnate Lord, and the company 
 by whom He was surrounded ; we find that we 
 owe yet more to St. John than even to St. Luke. 
 The transparent simplicity of Nathanael ; the 
 noble humility of the Baptist; the sensual nature 
 of the Samaritan woman ; the rude bluntncss of 
 the blind man; the yearning of Philip; the pas- 
 sionate tenderness of Magdalene ; the weakness of 
 the sceptical Pilate ; the contrasted characters of 
 Judas Iscariot, of Peter and John, of the Judas who 
 was not Iscariot ; the melancholy of Thomas, 
 doubting just because he loves : all these we owe, 
 
154 THE LEADING IDEAS [Serm. v. 
 
 wholly or in part, to St. John. One cannot 
 honestly sympathise with those who complain of 
 the perpetual iteration and monotony of St. John. 
 When a man accuses the Alps or the ocean of 
 monotony, we may just suspect that there is a 
 deficiency in himself. But while each is indi- 
 vidually true, each also is a type of a class, with 
 permanent and universal features. High above 
 all is the figure of the Saviour, as St. John would 
 have us see it. The power of that representa- 
 tion may be faintly illustrated by comparing one 
 portion of St. John's narrative with the device 
 whereby a painter has striven to represent it. 
 We turn to the Discourse of the guest chamber. 
 A great artist wishes to combine the Divine 
 melancholy and Divine peace; the exquisitely 
 blended joy and sorrow; the majestic sweetness 
 of the ^ Peace I leave with you,' with the re- 
 proachful sadness of ^Ye shall leave Me alone.' 
 But he finds that he has no materials by which 
 he can present to us simultaneously the deepening 
 shadow of the human anguish, and the fulness of 
 the sustaining love. And so just above the Lord 
 
St. John.] OF THE GOSPELS. 155 
 
 reclining at the table a window is opened ; and 
 through it faintly and dimly are suggested rather 
 than sketched Gethsemane, as it was an hour 
 or two later, three sleeping forms and Another 
 that kneels, and a winged shape flitting through 
 the night towards the Olives, with a cup in his 
 hand ^ 
 
 I shall, perhaps, best be able to bring out St. 
 John's peculiar power of delineating character by 
 directing your attention to his representation of 
 the Baptist. 
 
 Before doing so I will just remind you by a 
 brief quotation from Eusebius that St. John does, 
 not indeed correct (as De Wcttc and DuUinger 
 have said), but refer to the Synoptical books. 
 ^ After the fasting and temptation Matthew shows 
 us the chronology of his book, saying, "Now 
 when Jesus had heard that John was cast into 
 prison. He departed into Galilee." [St. Mark and 
 Luke in the parallel.] It is said that on account 
 
 ^ I speak here with a lively recollection of a beautiful 
 article in the Spectator, which appeared, I think, in 1S66, 
 but which I have been unable to recover. 
 
156 THE LEADING IDEAS [serm. 
 
 V. 
 
 of these things, the Evangelist John, having been 
 asked to relate in his Gospel the time passed over 
 by the three former Evangelists in silence, and 
 the things done in it by the Saviour (i.e. the 
 things before the imprisonment of the Baptist), 
 gave his assent. First by writing, "This be- 
 ginning of miracles did Jesus;" then by men- 
 tioning the Baptist as even then ^' baptizing in 
 ^non near to Salim," and that he shows this 
 distinctly by saying, " For John was not yet cast 
 into prison ^" ^ 
 
 What is the originality of the Baptist's cha- 
 racter, even in the Synoptics? Not the ascetic 
 garb and fare. Herein he did but profess to imitate 
 Elijah. Not '- boldly rebuking vice.' Elijah and 
 Micaiah stood up as bravely to Ahab. Not even 
 ' patiently suffering for the truth's sake.' The 
 mutilated body, '^stretched upon the threshold of 
 Christianity,' only marks the via dolorosa^ over 
 which the whole army of martyrs have passed to 
 their crown. 
 
 1 Euseb. Pamph. Histor. Eccles. iii. 24. Cf. Tischend. 
 Synopsis Evang. xxiv, xxvi. 
 
St. John.] OF THE GOSPELS. jr- 
 
 It is to something else that wc must look as 
 constituting his originality. 
 
 The world recognises jealousy as the chief weak- 
 ness of popular leaders and preachers. Such men 
 are spiritual athletes, who cannot bear a rival. 
 The greatest of popular preachers, the darling of 
 Antioch and Constantinople, admits that he who 
 can overcome this is almost like the disembodied 
 spirits, whose lives, pure as the crystal stream, 
 can never be darkened by any shadow of envy, or 
 vainglory, or other sickly or unworthy passion. 
 But the leader of a great party in a nation; the 
 founder of a sect, which has vitality enough to live 
 on for years; who was probably even regarded 
 by some as Messiah, when St. John presided at 
 Ephesus — that he should have bowed down in 
 prostrate humiliation before a younger successor 
 this is original indeed. 
 
 The Baptist was distinguished by strength, 
 independence, purity. 
 
 By strength. If ever there was a man unlike 
 the lithe reed that gives itself to be tossed ^ by the 
 ^ (ToXeuo/ifj/ov, St. Matthew xi. 7. 
 
158 THE LEADING IDEAS [serm. V. 
 
 wind, it was the Baptist. Your strong man is 
 self-conscious. He has presided over the slow 
 and painful elaboration of his character. He has 
 looked on with satisfaction at the stiffening of 
 his moral fibre into steel, and knows what it is 
 worth. *• Humility,' it has truly enough been 
 said, ^ has never been a feature of strong Jewish 
 natures.' Yet this strong man says, ^ He that 
 cometh after me is stronger than P.' 
 
 Independence is another of his characteristics. 
 Yet, like David in God's presence declaring ' I 
 will be base in my own sight,' so the Baptist 
 exclaims, ^ Whose shoes I am not worthy to stoop 
 down and unloose.' 
 
 And above all the Baptist was pure. An effective 
 moral teacher must ^ In purity of manhood stand 
 upright.' Never could he have brought men to 
 repentance, if he had not himself repented. The 
 words ^ generation of vipers ' would have been a 
 mere scream of impotent rage^ if he had not 
 crushed the serpent in his own heart. Yet, in 
 the presence of Jesus, that pure soul seems black 
 
 ^ l(TXVpOT€pOS. 
 
St. John.] OF THE GOSPELS. 
 
 59 
 
 like the waters of a mountain-lake in the neigh- 
 bourhood of the newly.fallen snow. The Baptism 
 of water he knew; of the Baptism of fire, search- 
 ing and sifting to the marrow, he recognized 
 the need, ' I have need to be baptized of 
 Thee.' 
 
 This abnegation it is which is so thoroughly 
 original. Nothing in the Baptist's early life can 
 account for it. Only sons, like the child of the 
 aged Zacharias, arc not commonly very unselfish. 
 It ill becomes us, lounging in our easy chairs, 
 the <= heirs of all the ages' in cookery and scien- 
 tific comfort, to sneer at asceticism. But un- 
 natural humility in one direction is sometimes 
 made up for by unnatural pride in another. The 
 haughtiest of the sons o^ men have worn haircloth 
 next their skin, and lived upon fare less delicate 
 than locusts and wild honey. The solution is not 
 given by Renan, when he says, 'There is no 
 other instance of the chief of a school receiving, 
 with prostrate humility, the man who is to suc- 
 ceed and to eclipse him. But the Baptist was of 
 the same age as Christ, and very young according 
 
i6o THE LEADING IDEAS [serm. v. 
 
 to the ideas of the times — and youth is capable 
 of any abnegation/ I know not what young men 
 will think of the interesting quality here ascribed 
 to youth. We who are older probably agree with 
 Aristotle, who tells us in his Rhetoric, that ^ the 
 young are fond of honour, rather fond of victory. 
 For youth desires superiority.' And that ^ young 
 men are fi^yaXoxj/yxoi. For they have not yet 
 been humbled by the discipline of life.' 
 
 I have dwelt upon this central characteristic 
 of the Baptist at some length, because the way 
 in which it is grasped by St. John illustrates one 
 peculiarity of his Gospel. All his delineation of 
 the Baptist brings out this note of his character 
 with increasing clearness ; ^ He confessed and 
 denied not, but confessed I am not the Christ.' — 
 ^ Behold the Lamb of God.' ^ He must increase, 
 but I must decrease \' It is the Baptist's picture 
 seen in the light of his utter self-abnegation. 
 
 As in the case of this delineation of character, 
 so is it with all others in this Gospel. The por- 
 traits of St. John are idealized pictures. But let 
 ^ St. John i. 19, 20, 39, 46; iii. 30. 
 
St. John.] OF THE GOSPELS, i6i 
 
 us understand the word. We see the likeness of 
 an ordinary face, endowed with a sort of vapid 
 and unmeaning beauty, a coarse face, padded 
 and coloured by a cunning hand. People recog- 
 nise the likeness, and say, ' It is such an one, 
 only a little idealiz.ed' No ! A face surprised with 
 the glow of a virtuous feeling, or the visible 
 inspiration of a triumphant thought; seen trans- 
 figured, interpreted in the light of an idea^ of the 
 idea of its life, this is an idealized picture. And 
 such are the pictures in St. John. 
 
 We hear much of the ^ unhistorical character 
 of St. John's school.' But who are the really 
 great masters of fiction? Not those who cover 
 reams of paper with fine writing; but those who 
 with the decided hand of genius strike off cha- 
 racters in a few bold lines, — those in whose 
 pages the person and the words which he speaks 
 are perfectly adapted. It has been said that in 
 Shakespeare there is no image, however exquisite, 
 which would not lose by being detached from 
 its context, no speech which would not suffer 
 by being placed in other lips. If it be so, either 
 
 M 
 
i62 THE LEADING IDEAS [serm. v. 
 
 the old man, with the senile style of which we 
 hear so much, was a mighty dramatic genius ; 
 or, there is truth in the words, ^ That which we 
 have seen and heard, declared we unto you^' 
 
 This may be the fitting place to bring before 
 you a few of those minute touches in this Gospel, 
 too minute and too delicate to have been de- 
 liberately invented j which, so far as they are 
 not fancifully interpreted, do so much to establish 
 the 'verisimilitude of a narrative. I mean, not by 
 themselves to make it -probable (the probable is 
 that for the reality of which we can allege some 
 reason) but likely^ ^ bearing the closest resem- 
 blance to that which is classed in our minds 
 under the predicament of existence^.' 
 
 I select a few instances. 
 
 {a) ' His disciples came, and marvelled that 
 He talked with the woman: yet no man said. 
 Why talkest Thou with her?' <^The disciples 
 looked one on another, doubting of whom He 
 
 1 I St. John i. 3. 
 
 ^ Blanco White, quoted in Bishop Hampden's ' Philoso- 
 phical Evidences of Christianity.' 
 
St. John.] OF THE GOSPELS. ,63 
 
 spake. Now, there was leaning on Jesus' bosom 
 one of His disciples, whom Jesus loved. Simon 
 Peter, therefore, beckoned to him, that he should 
 ask who it should be of whom He spake ^' 
 
 With us men, familiarity breeds contempt. 
 No dignity will assert itself against a certain 
 degree of intimacy. ^ No man is a hero to his 
 valet.' These passages, quite incidentally and 
 informally, show that it was not so with the 
 Word made Flesh. Those simple men were with 
 Him in familiarities, that would have discoloured 
 anything that was not heavenly, and belittled 
 anything that was not Divine. They trod the 
 same road; they rocked in the same boat; they 
 rested in the same chamber; they partook of the 
 same coarse fare; they drew out of the same 
 scanty purse. Man exacts much of the idols in 
 whose presence he lives; he sets them up easily, 
 but pulverizes them upon very slight provocation. 
 One bitter word, one fretful or peevish sentence, 
 one self-seeking action, one questionable look, 
 would have dethroned Him. But 'all our expen- 
 ' St. John iv. 27, xiii. 22, 24. 
 U 2 
 
1 64 THE LEADING IDEAS [serm.v. 
 
 ence is reversed.' With us, familiarity breeds 
 contempt. But as the disciples grew more familiar 
 with Him, He surrounds Himself with an awful 
 dignity upon which they dare not intrude \ 
 
 [h) ^ I go not up to the Feast/ (for ovk, not oi'Tio), 
 is certainly the true teaching). A charge of 
 falsehood, or of fickleness, obviously lies against 
 these words. Yet they are fearlessly written down, 
 though their meaning does not appear upon the 
 surface. 
 
 One like the Word made Flesh must and will 
 use words in His own sense. Our great Christian 
 moral philosopher has said that ^ a man may be 
 under a moral obligation to say what he foresees 
 will deceive, without his intending it.' At all 
 events, Jesus will 'weight these words with the 
 meaning of His own soul. He is on the journey 
 of which we read towards the close of the ninth 
 Chapter of St. Luke. To Him there is but one 
 going up to Jerusalem, one Feast. ^ My going up 
 is not to this Feasts' 
 
 1 See Bushnell, ' Character of Christ.' 
 ^ See Appendix, Note 7. 
 
St. John.] OF THE GOSPELS. 16-5 
 
 {c) ^Jcsus wept.' 
 
 Just before ^ He was troubled.' Rather troubled 
 Himself \ for a certain Divine decorum tempers 
 all that we read of Him, and He is not repre- 
 sented to us as possessing a nature to be played 
 upon by passive emotions. Why.? We cannot 
 fully tell. Perhap)s, we may conceive the case of 
 a physician coming into a room, where friends 
 and children are sobbing over one whom they 
 supposed to be doomed, himself weeping in sym- 
 pathy, though sure that he can heal. But at least, 
 this shows us that we have a real Christ. It was 
 never invented. The imaginary Christ would have 
 walked majestically up the slope of the Mount 
 of Olives, and, standing with a halo of the sunset 
 round His brow, have bidden the dead man rise. 
 The real Christ was a dusty and wayworn man, 
 who wept over the grave, and lifted up His eyes. 
 The reality teaches us that the dead are not 
 raised by a stoic philosopher, with an eye of ice 
 and a heart of marble, but by One who is very 
 Man, with the tender weakness that is more 
 
 ' cTapa^fv iavTov, St. John xi. 34. 
 
1 66 THE LEADING IDEAS [serm.v. 
 
 beautiful than all our strength. This is more 
 majestic as well as more moving. But could 
 St. John have invented it^? 
 
 II. There are two more leading ideas in St. 
 John's Gospel. 
 
 I. It was intended to show the growth of 
 belief and unbelief round our Lord's Person. We 
 see the tide gathering, until at last it goes over 
 the head of the victim. Three miracles form 
 three points round which it gathers — the healing 
 of the Bethesda, the cure of the blind man, and 
 the resurrection of Lazarus. 
 
 Let us take another important instance. 
 
 We have seen that the special miracles re- 
 corded by the Synoptics are omitted by St. John, 
 with the exception of the Feeding of the Five 
 Thousand, and the incident which immediately 
 follows it. Why do the circles intersect here ? 
 
 No doubt the importance of the Discourse in 
 the synagogue at Capernaum, and the symbolical 
 character of the miracle, are sufficient to account 
 1 See M. Godet, « Sur I'Evangile de S. Jean.' 
 
St. John.] OF THE GOSPELS. 167 
 
 for this. Historically also these passages, taken 
 in conjunction with the beginning of the seventh 
 Chapter, show us, that while the Synoptics mainly 
 follow the Galilean Ministry, and St. John that 
 in Jerusalem, — yet that the fourth Evangelist was 
 perfectly acquainted with the Galilean Ministry. 
 For the Passover, mentioned in the sixth Chapter, 
 occurred in April, the Feast of Tabernacles in 
 the seventh Chapter, in the end of September, or 
 the beginning of October^ St. John then tells us 
 that in the interval, 'Jesus was 'vjalk'mg in Ga- 
 lilee,'' which perfectly describes one main external 
 feature of the Galilean Ministry^. 
 
 But, assuredly, one object which the Evangelist 
 had in view was to trace out the progress of 
 belief and unbelief. And in the fifth and sixth 
 Chapters we have two forms of unbelief con- 
 trasted. The unbelief of Jerusalem, ' the Jews 
 
 ^ St. John vi. 4, vii. 2, 14. 
 
 "" TTfpteTraTfi 6 'ir/crovv iv rrj FaXtXata, St. John vii. i. — ' Ex 
 Hebraismo, iit alia verba eundi, irrjor, commoror, vii. i, 
 xi. 54, in quibus locis simul respicitur quod Jesus ambu- 
 lando docebat* — Bretschneider, Lex. Man. s. v. 
 
1 68 THE LEADING IDEAS [Serm. v. 
 
 sought to kill Him,'— the unbelief of Galilee, 
 ' This is an hard saying, who can hear it ?' ' Many 
 of His disciples went back, and walked no more 
 with Him 1/ Types of two forms of unbelief in 
 all ages 1 One is sad or contemptuous, another 
 fanatical. One sneers, another strikes. One 
 sighs, another grinds its teeth. One would kill 
 Him if it could ; another turns upon its heel. 
 One curses Him, and loathes the sacred wounds ; 
 another would only pierce His loving heart by 
 leaving Him alone. 
 
 The very miracle is mentioned here, because 
 it led to unbelief. 
 
 2. The fourth Gospel is throughout pervaded 
 by the idea of human witness, of human testi- 
 mony to Christ, from the Baptist • from the 
 disciples ; from the Jews at Jerusalem, during the 
 first Passover; from the people which were with 
 Him when He called Lazarus out of the grave ; 
 from the Pharisees who believed, but did not 
 confess; from Himself, who saw the blood and 
 
 ^ St. John V. i8 ; vi. 6o, 66. 
 
St. John.] OF THE GOSPELS. 169 
 
 water coming from the pierced side; from Pilate 
 and Caiaphas. 
 
 St. John delights to arrest and make permanent 
 the burning cries of confession wrung from the 
 hearts of man. From the Baptist, ' Behold the Lamb 
 of God !' from Nathanael, ^ Rabbi! Thou art the 
 Son of God '^' from the Samaritan woman, ' Is 
 not this the Christ ?' from Peter, ' We believe that 
 Thou art that Christ, the Son of the living God;'' 
 from the people, ' When Christ cometh will He do 
 more miracles than these which this man hath 
 done?' from the officers, 'Never man spake like 
 this man;' from the blind man, <^ Lord, I believe;' 
 from Martha, ' I believe that Thou art the Christ, 
 the Son of God;' from Pilate, 'I find no fault 
 in Him ;' from Thomas, ' My Lord and my God.' 
 Wonderful music ! drawn from the heart of man 
 by the hand of Faith_, running up the scales from 
 its faintest and lowest note, ' Thou art the King 
 of Israel,' to its grandest and richest harmony, 
 ' My Lord and my God.' 
 
 And here it may be mentioned, how with a 
 grave and gracious irony St. John, again and again. 
 
I70 THE LEADING IDEAS [serm. v. 
 
 takes up the supposed objections, which in reality- 
 were so many proofs. Thus : ' Then said the 
 Jews among themselves, whither will He go, that 
 we shall not find Him? Will He go unto the 
 dispersed among the Gentiles, and teach the 
 Gentiles?' Easily answered by Gentiles, who 
 were addressed by the Apostle from a Gentile city, 
 in a Gentile language ^ Again. ^ Some said, Shall 
 Christ come out of Galilee ? Hath not the Scrip- 
 ture said. That Christ cometh out of the seed of 
 David, and out of the town of Bethlehem^ where 
 David was^J^' And so, when men allow them- 
 selves to exclaim triumphantly, John knew nothing 
 of the birth in Bethlehem — we can only say that 
 they know little of John. 
 
 {a) One idea of this Gospel, then, is that it 
 is a Gospel of witness, of human witness, to our 
 Lord. Faith is a plant which is intended to rise 
 upward by twining round the pillar of evidence. 
 We may see how much plausibility there is in 
 the sneering assertion that the 'Joannic school 
 used, without scruple, the principle which was 
 ^ St. John vii. 35. ^ j^j^^ y^j.^ ^2. 
 
St. John.] OF THE GOSPELS. 171 
 
 destined to become Hegelian, it ought to be so, 
 ergo, it ;V/ and ^tliat it is, more and mure, an 
 admitted principle of criticism, that iF we would 
 write history^ we must mould our conception after 
 the type in the Synoptics, not after that in the 
 fourth Gospel/ We may point to such a passage 
 as the opening of the fourth Chapter, (' When 
 the Lord knew how the Pharisees had heard that 
 Jesus made and baptized more disciples than 
 John^ He left Judasa and departed again into 
 Galilee,") with its matter of fact but valuable 
 historical explanation. Here, again, St. John 
 refers to and illustrates the Synoptics. For the 
 fact that John was cast into prison would not, 
 by itself, have determined our Lord's departure 
 from Judaea into Galilee, which indeed was part 
 of the dominion of Herod Antipas. But every 
 attentive reader may see for himself, that one 
 leading idea of this Gospel is founded upon the 
 great historical principle of the validity of human 
 testimony — the great safeguard against scepticism 
 and fanaticism. ' li we receive the testimony 
 of men' to the effect that 'Jesus is the Son of 
 
172 THE LEADING IDEAS [serm. v. 
 
 God/ writes St. John in his Epistle, with evident 
 reference to his Gospel ^ The very form of the 
 expression^ shows that we do assuredly receive 
 such witness, not as Christians, but as rational 
 men, according to principles which recommend 
 themselves naturally to the unsophisticated human 
 intellect. 
 
 {b) But again, as ' the witness of God is greater,^ 
 so this Gospel is full of Divine 'witness to Jesus. 
 Hence the mention of the attesting voice from 
 heaven, ^ I have both glorified it and will glorify 
 it again.^ Hence the intense conviction that the 
 Scriptures are Hhey which testify of Him,' that 
 ^had they believed Moses, they would have 
 believed Him.' Hence the accumulated reference 
 to Type and Prophecy in the narrative of the 
 Atoning Death. In a mere human historian 
 there might have seemed to be no more of deep 
 purpose in the particular cruelties inflicted by 
 the rude soldiery and the furious mob, than in 
 the shape of the tangled knots of sea- weed flung 
 by the spring-tide upon the beach. But every 
 ^ I St. John V. 9. 2 ^i Xafi^dvofxev. 
 
St. John.] OF THE GOSPELS. 173 
 
 incident in the central event of the history of 
 humanity is to his eye arranged ' by the deter- 
 minate counsel and foreknowledge of God.' 
 The lots upon the poor vestment, that wrapped 
 the wasted form, were cast by a Divine Hand. 
 The vessel with vinegar, the sponge and hyssop, 
 were not there by chance. The perfection and 
 dignity of that Body, which seemed so helpless, 
 were guaranteed by the rubric of the Divine 
 ritual in regard to the paschal lamb, ^ Not a bone 
 of him shall be broken.' The thrust of the 
 soldier's lance is in the dark background of 
 Zechariah's prophecy, and written upon the very 
 Body that shall come in the clouds of heaven. 
 'They shall look on Him whom they pierced.' 
 The Evangelist's spirit saUs over the deep of 
 Scripture as over an Equatorial Ocean, but on 
 the far horizon of prophecy he sees its Southern 
 Cross. 
 
 {c) His own Miracles arc yet another witness in 
 this Gospel of witness. ' I have greater witness 
 than that of John ; for the ivorks which the Father 
 hath given Me to finish, the same works that 
 
T74 THE LEADING IDEAS [serm. v. 
 
 I do, bear witness of Me, that the Father hath 
 sent MeV 
 
 Miracles are called by four names in the New 
 Testament. Of these three are thrown together in 
 several verses 2. Miracles are gumjuetj, as mani- 
 festations of Divine Power- rkpara^ (or Baviiacna 
 in one passage) as producing holy awe and amaze- 
 ment; o-Tyjueia, as moral evidences to all who are 
 right disposed. 
 
 The fourth synonym for Miracles is Works^ 
 frequently used by St. John. 
 
 St. Paul's use of nnorks throws instructive light 
 upon this. By works, he never means good luorks. 
 They are opposed to ttlo-tls^ as an inward prin- 
 ciple of heavenly life to the sum total of the 
 product of the weakened and enslaved powers 
 of the natural man 3. Works are those things 
 which it is natural for man to do, being what 
 he is. 
 
 ^ St. John V. 36. 
 
 =^ Acts ii. 22; Hebrews ii. 4. See the works of Anti- 
 christ, 2 Thess. ii. 9. 
 ^ Tholuck on Romans. 
 
St. John.] OF THE GOSPELS. 175 
 
 Even so with Christ's works. They arc, as 
 the Baptist in St. Matthew's Gospel heard of 
 them\ such works as Christ would do, such 
 as were natural for Him to work. There are 
 many speculative difficulties about miracles. We 
 are used to reasoning from miracles up to 
 Christ j may we not reason from Christ down 
 to the miracles } Given a being like Christ, the 
 Word made flesh — the Christmas Eve, the Star 
 of the Epiphany, the glory of the Transfigura- 
 tion, the riven rock, the rent vail, the opened 
 grave, the Ascension to the heaven of heavens 
 are but the fitting framework of that divine 
 picture. Voices from the silence which men 
 deem eternal, and rays from the world which 
 to them is darkness, may well haunt with their 
 echoes, and lighten with their glory, the pathway 
 of a Life like that. The sick healed, the de- 
 moniacs dispossessed, the bread multiplied, the 
 winds hushed, the waves on which He trod as 
 securely as if they were Galilean meadows upon 
 a summer's day, all these cease to be unnatural 
 ' TO fp-ya ToO XptoToC, St. Matthew xi. 2. 
 
176 THE LEADING IDEAS [serm. v. 
 
 — ^ His Name is wonderful/ Therefore the 
 supernatural is His natural element ; supernatural 
 works are natural for Him to do. For the be- 
 liever, the Person of Christ witnesses to His 
 miracles. For the unbeliever, the miracles wit- 
 ness to His Person. 
 
 (d) There is a fourth testimony in the Gospel 
 of testimony — the witness of Jesus to Himself— 
 to His glory, to His sinlessness, ' Though I bear 
 record of Myself, yet My record is true ^' 
 
 Consider what this witness is. If any of us know 
 a holy man, we know a humble man. The holiest 
 men are the most conscious of their own sin- 
 fulness. It is not a fashion of speech. It is not 
 cant or hypocrisy. The writer, who is perfectly 
 satisfied with his own lines, is not a poet. The 
 painters or sculptors who have no noble dissatis- 
 faction with their work, may be ingenious and 
 dexterous, but they are not artists. They have 
 none of that straining forward to an unattained 
 and unattainable ideal of beauty, which is the 
 heritage oi genius. So too the man who is per- 
 ^ St. John viii. 14. 
 
St. John.] OF THE GOSPELS. 177 
 
 fectly content with his own spiritual condition 
 may have a mechanical regularity of habit. He 
 may be a respectable Pharisee. But he is utterly 
 without that sa'mtliness which is, as it were, the 
 genius of goodness. 
 
 Now Jesus had the loftiest idea of duty. He 
 was also the meekest and humblest of men. Yet 
 in His Life there is one fundamental difference 
 from the lives of the saints. They are full of 
 burning words of penitence : they are burdened 
 with cries of confession. But we have long 
 Discourses of Jesus. We have one soliloquy with 
 His Father in the seventeenth Chapter. Yet there 
 is no confession of sin. He can bare His noble 
 breast to His enemies, and say, 'Which of you 
 convinceth Me of sin?' He can go further; He 
 can declare, <^The Prince of this world cometh, 
 and hath nothing in Me.' Further yet — in those 
 solemn moments when death is near ; when moral 
 natures, seemingly made of the strongest granite, 
 crack and crumble before the fire of eternity \ 
 He can lift up His calm and trustful eyes to 
 Heaven, and say, '1 have glorified Thee on the 
 
 N 
 
178 THE LEADING IDEAS [serm. v. 
 
 earth, I have finished the work which Thou 
 gavest Me to do/ And with this we know that 
 His spiritual insight was so keen and piercing, 
 that not one mote could have floated upon 
 the tide of His purity without being detected 
 by that eagle eye, — that one speck or stain 
 could not have rested on the very skirts of the 
 garment of His humanity, without soiling in 
 His sight the raiment that was as white as snow. 
 This holy Man, with the highest idea of duty; 
 this humble Man, who prays falling upon His 
 face ; this keen-sighted Man, who sees further 
 into sin than any other, declares that His life 
 and the perfect rule of goodness are in unbroken 
 harmony. What witness is comparable to this 
 witness of Jesus to Himself? 
 
 On the whole, then, the leading ideas of St. 
 John's Gospel are these. First, it is, in a special 
 sense, the Gospel of the Incarnate Lord. Then 
 it is the Gospel in which the Miracles and Dis- 
 courses of Jesus_, the Sacraments of the Church, 
 and the Characters of those who are delineated, 
 are spiritualized, and viewed from a certain high 
 
St. John.] OF THE GOSPELS. 179 
 
 and ideal stand-point. Finally, it is the Gospel 
 which exhibits the growth of belief and unbelief- 
 the Gospel of witness — the witness of men, the 
 witness of the Father, the witness of Scripture, 
 the witness of miracles, the witness of Himself. 
 
 III. In bringing this series of sermons to a 
 close, I will but add one parting word of exhor- 
 tation to my younger brethren. 
 
 There are many voices claiming the allegiance 
 of your intellect. Judge all teaching, and all 
 masters, in the last result, by the words of 
 Christ. And for this reason. 
 
 ^ The Word was God, and the Word was made 
 Flesh.' He had not only a true Human Body, but 
 a ' reasonable 5oul,' a true Human Intellect. In 
 the one Person of Christ, there are two forms of 
 Wisdom, two manners of knowledge. The finite 
 intelligence and the Infinite, the human and the 
 Divine, differ as the created from the Uncreated, 
 as the relative light of the Incarnate Word from 
 the absolute light of the Uncreated Word. But 
 they are at one, and work to one end. Of these 
 
 N 2 
 
i8o THE LEADING IDEAS [serm. v. 
 
 two lights, the lesser is not darkened, but in- 
 creased by the greater. Our knowledge of our- 
 selves rests upon the ultimate fact of consciousness ; 
 but He knew Himself, not only in the light of 
 consciousness, but in the light of God, ' I am 
 not alone, but I and the Father that sent Me^' 
 Therefore the Human Mind of Jesus is never 
 alone 2. And the processes and development of 
 the Human Reason rest upon the Infinite 
 Wisdom. 
 
 If this be the true idea of Christ, what shall 
 we say of His word? Must there not be per- 
 petual power, consummate beauty and originality, 
 perfect truth, in the words of the Word made 
 Flesh? 
 
 We may smile bitterly with Schenkel at the 
 simple men, who looked upon the very number 
 of the four Gospels as divinely harmonising with 
 the quarters of the world, and the principal winds, 
 and the form of the cherubim. We may be 
 
 ^ St. John xvi. 32. See Appendix, Note 8. 
 2 St. John V. 30, viii. 16-18, xiv. 10. See Gratry, ' Les 
 Sophistes,' 335. 
 
St. John.] OF THE GOSPELS, i8i 
 
 amused, if we will^ at Augustine's quaint yet 
 beautiful conceit, in expounding and applying to 
 St. John the text in the Psalms, ' The mountains 
 shall bring peace, and the little hills righteousness 
 to the people.' The old man, with the shadows 
 and the sunlights of the hills of Africa present 
 to his mind, says, ' The mountains are great 
 souls, like that of John ; the little hills are 
 ordinary ones, like ours. Never should we have 
 received the light of faith, unless those great 
 mountain-tops, lighted up by the heavenly wisdom, 
 had passed them on to us.' Yet as we read the 
 words of Christ, and think who spoke them, we 
 need not be ashamed to cry with Bernard, ' I hear 
 not Moses now. To mc he is of stammering lips. 
 Isaiah's lips are unclean. Jeremiah cannot speak ; 
 he is a child-. All the prophets are mute. J/>jf, 
 ipse^ quern loquuntur^ ipse loquetur.' Well may we, 
 in our own church, stand when the Gospel is 
 read, out of reverence to the Master's word, and 
 burst forth into the chant of glory. Therefore 
 let us be of good courage. One may tell us that 
 the photograph, which has been projected on the 
 
1 8^ THE LEA DING IDEA S [serm. v. 
 
 plate of the Gospel by light from Heaven, is yel- 
 lowing, and will have faded away in another 
 generation. Others may tell us of the prejudice 
 of our Christian training. These dogmatic pre- 
 possessions are, no doubt, respectable for the 
 children of clergymen, whose education was pos- 
 sibly conducted by country Parsons. But all the 
 products of the human intellect are subjected to 
 necessary laws. A day will come, and soon, 
 when another Brucker or Cousin will teach all 
 educated men to treat dogmas — even the dogma 
 of the Word — with the same cold and disinter- 
 ested impartiality, wherewith they might study 
 the Fauna and Flora of the Silurian epoch. Others 
 again may inveigh against the narrowing effect 
 of dogma, and the repression of the moral and 
 spiritual by it. But the picture cannot fade, if 
 it is drawn on an eternal plate, by eternal light, 
 and renewed again and again. The system may 
 pass away if it be a mere product of the human 
 mind ; not, if St. John be true, when he speaks 
 of the message which we have heard from him, 
 and announce (mark the authoritative, the half- 
 
St. John.] OF THE GOSPELS. 183 
 
 sacerdotal word, avayyiXXo\m') announce unto you^ 
 Dogma may be repressive. But is the eagle of 
 God chained to earth by dogma? This leading 
 idea of his Gospel, this dogma of the Incarnate 
 Word, is the ambient air upon which he floats. 
 The view which he shows us is like one in a 
 southern land, where the prospect is not bounded 
 by any milky film or m.ist in the lustrous air, 
 but by the weakness of the organ. The dogmatic 
 evangelist is the spiritual evangelist also. Cling 
 then to these words. As you would keep the hope 
 of immortality and the belief in God; as you 
 would be pure amid the fires of youth, and hopeful 
 in the terrible monotony of middle age ; as you 
 would have pardon for your sins through the re- 
 deeming Blood, and strength for your weakness 
 in a life-sustaining Sacrament ; as you would 
 have everlasting Arms to uphold your human 
 mutability, and a pierced Hand to wipe away your 
 tears ; — cling to them. They cannot fail you. 
 They are the words of the Word made flesh. Enter 
 this porch with prayer, and like Moses oi old 
 * I St. John i. 5. 
 
]84 THE LEADING IDEAS, ETC. 
 
 ' you shall hear the voice of One speaking unto 
 you from off the mercy-seat, and He shall speak 
 unto you\' And as at the Lesser Entrance in the 
 Greek ritual — the entrance of the Gospel, consi- 
 dered as enshrining Christ, who is the Wisdom ^ — 
 there are hymns amid the darkening shadows of 
 the sunset-hour to the ' Holy and Joyful Light ;' 
 so in the spiritual darkness that is settling down 
 upon the world, you shall be able hopefully to 
 pray, that you and all ^ the Church being enlight- 
 ened by the doctrine of the blessed Apostle and 
 Evangelist St. John, may so walk in the light of 
 his truth that it may at length attain to the light 
 of everlasting life, through Jesus Christ our 
 Lord/ 
 
 ^ Numbers vii. 89. 
 
 2 So 'the 24th Psalm is recited in the Synagogue, at the 
 carrying back of the volume of the Law, the ^written Word 
 of God, into its shrine : we see here the return of Christ 
 Himself — the Liuing Word — into His Heavenly Shrine.' — 
 Bishop Wordsworth, ' Holy Bible,' Psalms, p. 34. 
 
APPENDIX. 
 
 Note 1, p. 6. 
 
 ' The most ancient interpretation of this passage is that 
 which St. Jerome heard from some learned Jews, who 
 became Christians. It refers it to that passage in the 
 I ith of Isaiah, where we read of a Branch growing out 
 of the roots of Jesse. But the Hebrew word is Nezer. 
 St. Matthew's meaning in that case would be — He who 
 contemptuously gives to the Son of David the name of 
 Nazarene accomplishes Prophecy, for this Nazarene is the 
 true Ntzer, the Branch of God, growing out of the root 
 of Jesse. 
 
 * I think that there is another and more striking expla- 
 nation. In Hebrew the name Nazarene is pronounced 
 Nozri. The Jews at this day call Jesus by this name in 
 contempt. But the same word Nozri signifies also " my 
 Saviour," " my Protector." This expression is not, indeed, 
 found in any isolated Messianic passage in the Old Testa- 
 ment, but all the Prophets, without exception, represent 
 Him as the Saviour and Protector of Israel. St. Matthew 
 
1 86 APPENDIX, 
 
 means to say — It is a stumbling-block to you that the Son 
 of David has been brought up in this poor Nazareth. In 
 your wish to insult Him by this reproach, you do but 
 accomplish Prophecy. When you call Him Nozri you an- 
 nounce His truth : you fulfil that which the Prophets fore- 
 told : you declare that He is your Saviour and Protector. 
 This is one reason why He was to come from Nazareth, 
 that those who insult Him under the name of Nozri should 
 be obliged to glorify Him by saying "My Redeemer and 
 Protector," which is, in point of fact, conformable to the 
 word of the Prophets.' — Riggenbach, 'Life of Jesus' 
 (French translation), pp. 203, 204. 
 
 Note 2, p. 7. 
 
 Kai aWoos de eVX?;pa)0"e tov vofiov, Tovrea-Tiv dveTrkrjpaiaev' 
 oaa yap eKelvos i(TKiaypd(fiT](Te, ravra ovtos reXeidis i^coypdcpr]- 
 (Tcv' cKclvos TO ixfj (f)ova)(Trjs, OVTOS TO fjLTjdi $vfi(i)6rjs (Ikyj. coarrep 
 Koi 6 ^(t)ypd(pos ov KaTaXvei Trjv (TKiaypacpiau dWd fiaXXov dva- 
 TrXrjpo'i. — Theophyl. in Matt. v. Tom. i. 25. See a long 
 Catena of passages from the Fathers to the same effect 
 in Hammond's interesting note, ' Practical Catechism,' 
 Lib. ii. Sect. 3, pp. 110-114. 
 
APPEXDIX. 187 
 
 Note 3, p. 57. 
 
 ' The Latin copy of St. Mark's Gospel at Venice is 
 proved not to be an original by irrefragable arguments. 
 {a) From the errors of the copyist, (Z*) the various cor- 
 rections, (c) the markings of the sections, {d) the style of 
 the Latin. (<?) This MS. has the preface by St. Jerome 
 ^juritten in the same hand, (y*) The character of the writing, 
 and the orthography, are perfectly distinct from those of 
 the Apostolic age. From all this it appears that this MS. 
 is to be reckoned among the oldest Latin copies, if not 
 of the fifth, at least of the sixth century ; but that it cannot 
 be an autograph of St. INIark the Evangelist.' — Dank, * Hist. 
 Revelat.' Div. ii. 282, 283. This Latin MS., known to 
 critics as ' for' (i.e. Foroiuliensis) is assigned by Tischen- 
 dorf to the sixth century. — ' Nov. Test.' Pracf. ccxlix. 
 
 Note 4, p. 98. 
 
 * AL Renan supposes that Jesus had one of those ex- 
 quisite faces which sometimes appear in the Jewish race 
 (' Vie de Jesus,* p. 80). It is remarkable that the East, 
 in its mosaics and pictures, has always presented a Christ 
 with a severe face, while the West has sunk to a soft, fair 
 face, with a high colour. 1 must confess that the grand 
 
1 88 APPENDIX, 
 
 mosaics of the Calvary at Jerusalem, and of the beautiful 
 Byzantine apses, possessed by Greece and Italy, go more 
 directly to the soul. The gentle Galilean cannot properly 
 be represented with light hair, nor with a curled beard, 
 gracefully divided. Art should avoid the hardness of the 
 mosaists without falling into the insipidity of our painters.' 
 — Michon, * Vie de Jesus,' i. 197, 198. 
 
 Note 5, p. 124. 
 
 Bishop Copleston's Sermon on the Marriage in Cana 
 was published, along with several others, by Archbishop 
 Whately in 1854, in a volume called 'Remains of the late 
 Edward Copleston, D.D., &c.' (J. W. Parker, West Strand, 
 London). It is the Eleventh Sermon in the collection. 
 The Archbishop's note to it is : — 
 
 * There is something remarkable in the history of this 
 Sermon. The main substance of it had been stated to me 
 by a friend who had been struck with a sermon he had 
 heard in which this view was taken. I repeated this to 
 Dr. Copleston, who was so much struck with it that he 
 thereupon composed the following discourse, which I heard 
 him preach for the first time. From recollection of this, 
 I afterwards myself wrote a sermon, which has since been 
 published.' 
 
 The Bishop of Killaloe, who has been good enough to 
 
APPENDIX, 189 
 
 furnish me with the information contained in this note, 
 believes that the original of these sermons is one by 
 Saurin. 
 
 Note 6, p. 146. 
 
 Jesus 'wrote no book. — See Neander, * Life of Christ,' p. 104. 
 The whole question is admirably discussed by Thomas 
 Aquinas. 
 
 * Summary. 
 
 ' It might seem that Christ ought to have written : for — 
 
 * I. Writing is best for an immortal doctrine. St. Luke 
 xxi. 33. 
 
 ' 2. Analogy of Old Law. Deut, xxiv. i, xxxii. 16, xxxi. 
 18, xxiv. 12. 
 
 * 3. Exclusion of error. " Some are wont to be surprised 
 because the Lord Himself wrote nothing, so that we must 
 believe others writing of Him. This is specially said by 
 that class of Pagans, and of others, who will not openly 
 blaspheme, and who allow Him surpassing wisdom, but 
 simply as Man. They say that the disciples gave Him more 
 than His due, so as to call Him God." 
 
 * Yet it is matter of fact that He wrote nothing. 
 
 * Arwwer. 
 
 * I. The more excellent mode suited the most excellent 
 
190 APPENDIX. 
 
 teacher. Cf. St. Matt. vii. i. The Analogy of Pythagoras 
 and of Socrates, who wrote nothing. 
 
 ' 2. Most excellent doctrine cannot be cramped into 
 books. Cf. St. John xxi. 25. St. Augustine says, 'Not that 
 there would not be local room, but capacitate legentium 
 comprehendi non posset 
 
 * 3. Due order through disciples to people. Mystical 
 reference to Proverbs ix. 3. 
 
 ' Again, 
 
 ' I . What was done by members was done by the Head. 
 Quifacitper altum facit per se. 
 
 * 2. Old law might be written, but 2 Cor. iii. 3. 
 
 ' 3. Those who believed not Apostles would not have 
 believed Christ.' 
 
 Cajetan adds some good thoughts, showing how this 
 was more worthy of Christ's divine glory. 
 
 'Christ teaches, like God, not by writing. Analogy of 
 God's mode of teaching natural things. 
 
 * Jeremiah xxxi. 33. He will prove His doctrine one of 
 spirit and life, not of death and the letter. Christ, knowing 
 that this internal teaching was reserved to Him as Lord, 
 committed not His writing to paper, as if the doctrine must 
 perish if the writing were lost, which He would preserve 
 
APPENDIX, 1(^1 
 
 for ever by an inward light.'— D. Thomae, * Summa Theo- 
 logiae cum Commentariis Caictani.' Q^ijest. XLII. Art. iv. 
 Tom. iv. p. 142. 
 
 Note 7, p. 164. 
 The germ of this explanation is found at an early date. 
 
 EXfyfi/ on ovK dva(3aivoi), k.t.X. ov yap i^cvdero, fxr) yeuoiTo 
 — fXVOTrjpLoos yap Ka\ TrvcvixaTiKa>s diaXeyofxeuou to'is avTov 
 aoeX^or? OVK f/deiaav tI eXeyeV eXe-ye yap avTols fif] ava^alvut 
 ctf TO Upov iv Tji eopTT] eKiiinj fxrjde ds top cTTavpou tov reXetco- 
 (Tai Tecoff Tqv oiKopofiiav tov nddovs avrov. — Epiphan. (quoted 
 by Tischend. * Nov. Test.* p. 594); of. ' Christo vero ille fuit 
 dies festus, quo passionc sua rcdemit mundum,' August, 
 de Q^Nov. et Vet. Test. Qu. 78. 
 
 Note 8, p. 180. 
 
 Aquinas discusses the question whether our Lord had 
 other than Divine knowledge. His answer is, that the 
 affirmative is involved in the verity of His Incarnation. 
 * Filius Dei naturam integram assumpsit, i.e. non solum 
 corpus sed etiam animum, non solum jenjitir'am, sed etiam 
 rationalem. Nihil naturalium Christo defuit, quia totam 
 Humanam Naturam assumpsit. Idc6, in scxta Synodo 
 
ig2 
 
 APPENDIX, 
 
 damnata est positio negantium in Christo esse duas scientias, 
 vel duas sapientias . . . Minus lumen non ofFuscatur, per 
 majus, sed magis augetur, sicut lumen aeris per lumen 
 solis. Et hoc modo lumen scientiee non ofFuscatur sed 
 clarescit in animo Christi per lumen scientiae inditum.' 
 (T. Aquinas, Part. III. Qu. ix. Art. i.) 
 
March 1873. 
 
 A Catalogue of Theological Books, 
 with a Short AccoiLut of their 
 Character and Aim, 
 
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 MACMILLAlSr a:n"d CO. 
 
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 M. A., Ileatl Master of the City of London SchooL 
 BIBLE LESSONS. Second Edition. Crown 8vo. 4^.6^/. 
 
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 I 
 10000. 3. 73. 
 
THEOLOGICAL BOOKS. 
 
 Ainger (Rev. Alfred).— SERMONS PREACHED IN 
 THE TEMPLE CHURCH. By the Rev. Alfred Ainger, 
 M.A. of Trinity Hall, Cambridge, Reader at the Temple Church. 
 Extra fcap. 8vo. 6i'. 
 
 This volume coitiai/is twenty -four Sei'mons pi'eached at various times 
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 Five Semions preached before the University of Oxford in 1870 — 
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 Each of these Sermons is on a characteristic text taken successively 
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 Mr. Arnold has undertaken this really iinportant task, on account 
 
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 We can safely say that whatever school uses this book, it will enable 
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 CHARACTERS, from the Talmud and other sources. By the 
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 Barry, Alfred, D.D.— The ATONEMENT of CHRLST. 
 Six Lectures delivered in Hereford Cathedral during Holy \\eek, 
 1S71. By Alfred Barry, D.D., D.C.L., Canon of Worcester, 
 Principal of King's College, London. Fcap. 8vo. 2s. 6d. 
 In writing these Sermons, it has been the object of Canon Barry to 
 
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 In the earnestness and vigour zvhich characterize the sermons in this 
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 /// this volume are contained other hvcuty-sLx of the late Professor 
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 70 ill be seen by the follo7ving selection from the titles: — '* Christ the 
 Source of all Blessings f^ *' The Hope of Glory and the Charities of 
 Life;'' ''The Holy Trinity;'' ''The Sorro70 that Exalts and 
 Sanctifies ;" "The Grcnoth of the Divine Life;" "The Folly of 
 Moral Co7vardice;" "Strength and Mission of the Church;" 
 " The Blessedness of Submission;" "Eternal Punishment." The 
 North British Review j^^j, ^' Few sermons in our language exhibit 
 the same rare combination of excelleficies ; imagery almost as rich 
 as Taylor's; oratory as vigor 021s often as South' s ; judgment as 
 . sound as Barro7a's; a style as attractive but more copious, 
 original, and forcible than Atterbury's ; piety as elevated as Iloioe's, 
 and a fei"Z'our as intense at times as Baxter's. Mr. Butler's are 
 the sermons of a true poet." 
 
 LETTERS ON RO>L\NLSM, in reply to Dr. Newman's 
 Essay on Development. Edited by the Dean of Down. Second 
 Edition, revised by Archdeacon Hardwick. Svo. 10^. dd. 
 
 These Letters contain an exJiaustive criticism of Dr. A'e^omaii's famous 
 " Essay on the Development of Christian Doctrine." An attempt is 
 made to she7u that the theory is opposed to the received doctrine of the 
 Romish Church ; that it is based on purely imaginary grounds, 
 and necessarily carries with it conseijuences in the highest degree 
 dangerous b'oth to Christianity and to general truth. Whilst the 
 work is mainly polemical in its character, it contains the exposition 
 of many principles of far more than mere tempora7y interest. 
 "A work which ought to be in the Library of every student of 
 Divinity."— ^2. St. David's. 
 
 LECTURES ON ANCIENT PHILOSOPHY. Sec Scien- 
 tific Catalogue. 
 
8 THEOLOGICAL BOOKS. 
 
 Cambridge Lent Sermons. — SERMONS preached 
 
 during Lent, 1864, in Great St. Mary's Cliurch, Cambridge. By 
 the Bishop of Oxford, Revs. H. P. Liddon, T. L. Claughton, 
 J. R. Woodford, Dr. Goulburn, J. W. Burgon, T. T. 
 Carter, Dr. Pusey, Dean Hook, \Y. J. Butler, Dean Good- 
 win. Crown 8vo. "js. 6d. 
 
 Campbell. — Works by John M'Leod Campbell : — 
 THE NATURE OF THE ATONEMENT AND ITS 
 
 RELATION TO REMISSION OF SINS AND ETERNAL 
 
 LIFE. Third Edition, with an Introduction and Notes. 8vo. 
 
 \os. 6d. 
 
 Three chapters of this work are devoted to the teaching of Luther on 
 the subject of the Atonement, and to Calvinism, as taught by Dr. 
 Owen and President Edzvards, and as recently modified. The 
 remainder is occupied with the different aspects of the Atonement as 
 conceived by the author himself the object being partly to meet the 
 objections of honest inquirers, but mainly so to rez'eal the subject in 
 its own light as to render self-evident its adaptation to the spiritual 
 wants of man. ' Professor Rolleston, in quoting from this book in 
 his address to the Biological Section of the British Association 
 (Liverpool, September, iSjoJ, speaks of it as "the great work of 
 oite of the first of living theologians. " " ^ mong the first theological 
 treatises of f] lis generation.^^ — Guardian. 
 
 CHRIST THE BREAD OF LIFE. An Attempt to give 
 
 a profitable direction to the present occupation of Thought with 
 
 Romanism. Second Edition, gi-eatly enlarged. Crown 8vo. 4^-. dd. 
 
 In this volume the Doctrines of the Infallibility of the Church and 
 
 Transubstantiation are regarded as addressed to 7-eal inward needs 
 
 of hnmanity, and an effort is made to disengage them from the 
 
 tjtiths whose place they usurp, and to exhibit these truths as 
 
 adequate to meet human a'avings. The aim is, first, to offer help 
 
 to those who feel the attractions to Romatiism too strong to be o^ei'- 
 
 come by di?-ect argutnents addressed to sense and reason ; and, 
 
 second, to quicken interest in the Truth itself. "Deserves the most 
 
 attentive study by all who interest themselves in the predominant 
 
 religious controversy of the day.'''' — Spectator. 
 
THEOLOGICAL BOOKS. 
 
 Campbell (J. M'Leod.) — coutimicd. 
 
 REMINISCENCES AND REFLECTIONS, referring to 
 his Early Ministry in the Parish of Row, 1825 — 31. Edited with 
 an Introductory Narrative by his eldest Son, Donald Campbell, 
 M.A., Chaplain of King's College, London. Crown 8vo. "js. 6d. 
 The laic Dr. McLcod Campbell -was ackmndcdged to he a man of ex- 
 ceptional gifts and earnestness, and his mrly life lixis connected 
 Xifith one of the most exciting, interesting, and important contro- 
 versies that ez'er agitated the Church of Scotland. These ' Remi- 
 niscences and Reflections,'' -written during the last year of his life, 
 "were mainly intended to place on record thoughts -which might proz<e 
 helpful to others, — and no one was more qualified to give such help 
 to those -who are earnestly seeking spiritual truth and peace. The 
 author, in this ivork, deals -with questions of vital momont, in a 
 "way that but fe-w are qualified to do. 
 
 Canterbury.— THE PRESENT POSITION OF THE 
 CHURCH OF ENGLAND. Seven Addresses delivered to the 
 Clergy and Churchwardens of his Diocese, as his Charge, at his 
 Primary Visitation, 1872. By Archibald Campbell, Archbishop 
 of Canterbury. Third Edition, 8vo, cloth. 3^. dd. 
 The subjects of these Addresses are, I. Lay Co-operation. II. Cathe- 
 dral Reform. III. and IV. Ecclesiastical Judicature. V. Eccle- 
 siastical Legislation. VI. Missionary Work of the Church. VII. 
 The Church of England in its relation to the Rest of Christendom. 
 There are besides, a number of statistical and illustrative appendices. 
 
 Cheyne. — Works by T. K. Cheyne, M.A., Fellow of Balliol 
 College, Oxford : — 
 THE BOOK OF ISAIAH CHRONOLOGICALLY AR- 
 RANGED. An Amended Version, with Historical and Critical 
 Introductions and Explanatory Notes, Crown 8vo. Is. 6d. 
 
 The object of this edition is to restore the probable meaning of Isaiah, 
 so far as can be expn'essed in appropriate English. The basis of 
 the version is the reinscd translation of 161 1, but alterations have 
 been introduced -wherez'cr the true sense of the prophecies appeared to 
 require it. The Westminster Review speaks of it as '■'■ a piece of 
 
lo THEOLOGICAL BOOKS. 
 
 Cheyne (T. K.) — continued. 
 
 scJiolarly work, very carefully and considerately done.^^ T/ie 
 Academy (T^/Zf it ".a successful attempt to extend a right under- 
 standing of this important Old Testament writing.^^ 
 
 NOTES AND CRITICISMS on the HEBREW TEXT 
 OF ISAIAH. Crown 8vo. 2x. dd. 
 
 This work is offered as a slight contribution to a more scientific study 
 of the Old Testament Scriptures. The author aims at cojnpleteness, 
 independence, and originality, and constantly endeavours to keep 
 philology distinct from exegesis, to explain the foi'm tvithout pro- 
 nouncing on the matter. Saad YaJi's Arabic Version in the Bod- 
 leian has been referred to, zvhile Walton and Buxtorf have been 
 cai-efully consulted. The philological works of German cntics, 
 especially Ewald and Delitsch, have been anxiously and repeatedly 
 studied. The Academy cails the zvork "a: valuable contribution 
 to the more scientific study of the Old Testament. " 
 
 Choice Notes on the Four Gospels, drawn from 
 
 Old and New Souixes. Crown 8vo. 4s. 6d. each Vol. (St. 
 
 Matthew and St. Mark in one Vol. price 9^-,). 
 
 These Azotes are selected front the Rev. Prebendaiy Toi'd's Illustrations 
 of the Four Gospels, tJie choice being chiefly confined to those of 
 a more simple and practical character. The plan followed is to go 
 over the Gospels verse by verse, and introduce tJie remarks, mostly 
 meditative and practical, of one or more noted divines, on the verses 
 selected for illustration. 
 
 Church.— SERMONS PREACHED BEFORE the UNI- 
 VERSITY OF OXFORD. By the very Rev. R. W. Church, 
 M.A., Dean of St. Paul's. Second Edition. Crown Svo. 4^-. (id. 
 Sermons on the relations between Christianity and the ideas and facts 
 of modern civilized society. The subjects of the various discourses 
 are : — " The Gifts of Civilization, " ' ' Chrisfs Words and Christian 
 Society,'" "■ Christ' s Example.,'" and '' Civilization ajid Religion.'" 
 *'' Thoughtful and masterly. . . We regard these sermons as a 
 landmark in religious thought. They help us to understand the 
 latent strength of a Christianity thai is assailed on all sides. " — 
 Spectator. 
 
THEOLOGICAL BOOKS. ii 
 
 Clay. — THE POWER OF THE KEYS. Sermons preached 
 
 in Coventry. By the Rev. W. L. Clay, M. A. Fcap. 8vo. 3^. (xi. 
 
 In this work an attempt is made to shew in tchat sense, ami to what 
 
 extent, the p(nuer of the Keys can be exercised by the layman, the 
 
 Church, and the priest respectiTcly. The Church Review says the 
 
 sermons are '■^ in many respects of unusual merit." 
 
 Clergyman's Self-Examination concerning the 
 APOSTLES' CREED. Extra fcap. 8vo. \s. (xl. 
 " These Confessions have been ivHtten by a cleri^'f/mn for his cnvn use. 
 They speak of his mvn unbelief Possibly they may help some of 
 his brethren, who uish to Judge themselves that they may not be 
 ashamed before the Judge of all tli^ earth.'' 
 
 Collects of the Church of England. With a beauti- 
 fully Coloured Floral Design to each Collect, and Illuminated 
 Cover. Crown 8vo. \2s. Also kept in various styles of morocco. 
 The distinctive charactaistic of this edition is the coloured floral de- 
 sign which accompanies each Collect, and which is generally em- 
 blematical of the character of the day or saint to -which it is 
 assigned; the flcnvers which have been selected are such as are likely 
 to A? in bloom on the day to -which the Collect belongs. *' Care- 
 fully, indeed livingly drcnon and daintily coloured,'' says tlu Pall 
 Mall Gazette. The Guardian thinks it '^ a successful attempt to 
 associate in a natural and unforced manner the flo^vers oj our 
 fields and gardens xvUh the course oftlu Christian year." 
 
 Cotton. — Works by the late GEORGE Edward Lyn'ch 
 Cotton, D.D., Bishop of Calcutta : — 
 SERMONS PREACHED TO ENGLISH CONGREGA- 
 TIONS IN INDIA. Crown Svo. 7^. 6</. 
 
 These Sermons are selected from those which were preached betioeen 
 the years 1863 and 1 866 to English congregations under the varied 
 circumstances of place and season which an Indian Bishop en- 
 counters. '■^ T/ie sermons are models of what sermons should be, 
 not only on account of their practical teachings, but also -with 
 regard to the singular felicity with -which they are adapted to times, 
 places, and circumstances." — Spectator. 
 
12 THEOLOGICAL BOOKS. 
 
 Cotton (G. K. l^.)--co?itin2ied. 
 
 EXPOSITORY SERMONS ON THE EPISTLES FOR 
 THE SUNDAYS OF THE CHRISTIAN YEAR. Two 
 Vols. Crown 8vo. i^s. 
 
 These tivo volumes contain in all fifty-seven Sermons. They ivere 
 all preached at various stations throtighoztt India, and from the 
 nature of the circtctnstances which called them fo)'th, the va7-ied 
 subjects of which they treat are dealt with in siicJi a mantzer as is 
 likely to prove acceptable to Christians in general. 
 
 Cure.— THE SEVEN WORDS OF CHRIST ON THE 
 CROSS. Sermons preached at St. Geoi'ge's, Bloomsbury. By 
 the Rev. E. Capel Cure, M.A. Fcap. 8vo. 3^-. 6d. 
 Of these Sermons the John Bull says, " They are earnest and 
 practical f the NonconfoiTnist, " The Sermons are beautiful, 
 tender, and instructive ;" and the Spectator calls them "^ set of 
 really good Sermons." 
 
 Curteis.— DISSENT in its RELATION to the CHURCH 
 OF ENGLAND. Eight Lectures preached before the University 
 of Oxford, in the year 1871, on the foundation of the late Rev. 
 John Bampton, M. A., Canon of Salisbury. By George Herbert 
 Curteis, M.A., late Fellow and Sub-Rector of Exeter College; 
 Principal of the Lichfield Theological College, and Prebendary of 
 Lichfield Cathedral ; Rector of Turweston, Bucks. Svo. 14^. 
 In these Bajnpton lectures the Author has endeavoured to accomplish 
 three things : — /. To shnv those who are in despair at the present 
 divided aspect of Christendom, that from the Apostles' time down- 
 ivards there has nez'er been an age of the Church without si??tilar 
 internal conflicts ; that if well managed, these dissensions may be 
 kept within bounds, and made to minister to the life and movement 
 of the whole polity ; but if ill-managed, they are always liable to 
 become a wasting fever instead of a healthy warmth. II. To 
 present materials by which Churchmen might be aided in forming 
 an intelligent and candid Judgmejtt as to what precisely these dis- 
 senting denominations really are ; zohat it is they do, and what 
 they claijn to teach; and why it is they are no2v combining to bring 
 
THEOLOGICAL BOOKS. 13 
 
 the Church of England^ if possible^ to the ground. III. To point 
 out somefTiU indications of the wonderful and ez>ery way deplorable 
 misappreJicusious which have clothed the Church of England to 
 their eyes in colours absolutely foreign to her true character ; have 
 ascribed to her doctrines absolutely contrary to her meaning ; and 
 have interpreted her customs in a way repellant to the Christian 
 Common-sense of her o7vn people. 
 
 Davies. — Works by the Rev. J. Llewelyn Davies, M.A., 
 
 Rector of Christ Church, St. Marylebone, etc. : — 
 
 THE WORK OF CHRIST ; or, the World Reconciled to 
 God. With a Prefiice on the Atonement Controversy. Fcap. 
 8vo. 6s. 
 
 The reader will here find, a/?iongst others, sermons on " Thejor^ive- 
 ness of sins," '■' Christ dying for men," ^'Sacrifice," '' The Ex- 
 ample of Christ," '* lyie Baptism of Christ," " 77/^ Temptation 
 of Christ," '■'Love, Divine and Human," " Creation by the Word," 
 '■'■Holy Seasons," and " The Coming of the Son of Man." The 
 Preface is de^'oted to sheiaing that certain popjtlar theories of the 
 Atonement are opposed to the moj-al sense of mankind, a)id are not 
 imposed on Christians by statements either in the Old or A^exo 
 Testaments. 
 
 SERMONS on the MANIFESTATION OF THE SON 
 OF GOD. With a Preface addressed to Laymen on the present 
 Position of the Clergy of the Church of England ; and an Ap- 
 pendix on the Testimony of Scripture and the Church as to the 
 possibility of Pardon in the Future State. Fcap. 8vo. 6s. 6d. 
 The Preface to this work is mainly occupied 7oith the distinction 
 betiveen the essential and non-essential elements of the Christian 
 faith, proz'ing that the central religious controi'ersy of the day relates, 
 not, as many suppose, to such questions as the Inspiration of 
 Scripture, but to the profounder question, whether the Son of God 
 actually has been manifested in the person of Jesus of Nazareth. 
 The grounds on whieh the Christian bases his faith are also 
 examined. In the Appendix the testimony of the Bible and the 
 Anglican formularies as to the possU)ility of pardon in the future 
 
14 THEOLOGICAL BOOKS. 
 
 Davies (Rev. J. Llewelyn) — coutimied. 
 
 state is investigated. The sa-mons, of ^vhich the body of the work 
 is composed, treat of the great principles revealed in the luords and 
 acts of ycsiis. '•'■This volume, both in its substance, prefix, and 
 sufiix, represents the noblest type of theology novo preached in the 
 English Church.'''' — Spectator. 
 
 BAPTISM, CONFIRMATION, AND THE LORD'S 
 SUPPER, as Interpreted by their Outward Signs. Three Ex- 
 pository Addresses for Parochial use. Fcap. 8vo., limp cloth. 
 \s. 6d. 
 
 The method adapted in these addresses is to set forth the natural and 
 historical meaning of the signs of the tivo Sacraments and of Con- 
 firmation, and thus to a^'rive at the spiritual realities which they 
 symbolize. The work touches on all the principal elements of a 
 Christian man^ s faith. 
 
 THE EPISTLES of ST. PAUL TO THE EPHESIANS, 
 THE COLOSSIANS, and PHILEMON. With Introductions 
 and Notes, and an Essay on the Traces of Foreign Elements in 
 the Theology of these Epistles. 8vo. yj. 6(/. 
 
 The chief aim of the translations and notes in the present volume is 
 simply to bring out as accurately as possible the apostle's meaning. 
 The General Introduction, treats 7nainly of the time and circum- 
 stances in which Paul is believed to have written these Epistles. 
 To each Epistle there is a special critical introduction. 
 
 MORALITY ACCORDING TO THE SACRAMENT 
 OF THE LORD'S SUPPER. Crown Svo. 3^-. 6d. 
 
 These discourses zuere preached before the University of Cambridge. 
 They form a continiwus exposition, and are directed mainly against 
 the t7vo-fold danger which at present threatens the Church— the 
 tendency, on the one hand, to regai-d Morality as independent of 
 Religion, and, on the other, to ignore the fact that Religion finds 
 its proper sphere and criterion in the moral life. 
 
THEOLOGICAL BOOKS. 
 
 Davies (Rey. J. Llewelyn) — continued. 
 THE GOSPEL and MODERN LIFE. Sermons on some 
 
 of the Difficulties of the Present Day, %fith a Preface on a Recent 
 
 Phase of Dui^m. Extra fcap. 8vo. 6^. 
 
 The ^^ rccetit phase of Dcistii" examined in the preface to this volume 
 is that professed />}' the "/'«// J/a/t Gazette," — that in the sphere of 
 RcVrfion there are one or two *^ p7'obable suppositions," but nothing 
 more. The writer starts with an assumption, that mankind are 
 under a Dh'ine discipline, and in the light of this conviction passes 
 under review the leading religious problems which perplex thought- 
 ful minds of the present day. Amongst other subjects examined 
 are — '■'■Christ and Modern ICno^uledge," '■'■ Humanity etui the 
 Trinity" '' Aature," ''Religion," ''Conscience," " Pluman 
 Corruption," and "Human Holiness." "There is probably no 
 7uriter in the Church fairer or more thoroughly worth listening to 
 than Mr. Llrwellyn Davies, and this book will do more than sustain 
 his already high reputation." — Globe. 
 
 De Teissier.— Works by G. F. De Teissier, B.D.:— 
 VILLAGE SERMONS, First Series. Crown 8vo. gj. 
 This volume contains fifty-four short Sei mons, embracing many sub- 
 jects of practical importance to all Christians. The Guardian says 
 they are "a little too scholarlike in style for a country village, 
 but sound and practical." 
 
 VILLAGE SERMONS, Second Series. Crown 8vo. 8^.6^. 
 
 ' ' This second volume of Parochial Sermons is given to the public 
 
 in the humble hope that it may afford many seasonable thoughts 
 
 for such as are Mourners in Zion." There are in all fifty -two 
 
 Sermons embracing a iL'ide variety of subjects connected with 
 
 Christian faith and practice. 
 
 THE HOUSE OF PRAYER ; or, a Practical Exposition 
 of the Order for Morning and Evening Prayer in the Church of 
 England. iSmo. extra cloth. 4r. 6d. 
 
 " There is in these addresses to the Christian reader," says the Intro- 
 duction, an attempt to set forth the devotional spirit of our Church 
 
i6 THEOLOGICAL BOOKS, 
 
 in her daily forms of Morning and Evening Prayer, by shelving 
 how all the parts of them may have a just bearing upon Christian 
 practice, and so may hav^ a deep influence upon the conduct of all 
 our honest worshippers, under every possible relation and circum- 
 stance of life. ''^ ^Eor a certain devout tenderness of feeling and 
 religious earnestness of pirpose, this little book of Mr. De Teissier-'' s 
 is really noteworthy ; and it is a book which grows zipon you 
 very much when you read it." — Literary Churchman. 
 
 Ecce Homo. A Survey of the Life and Work of 
 Jesus Christ. 23rd Thousand. Crown Svo. 6s. 
 
 "A very original and 7'emarkable book, full of striking thought and 
 delicate perception ; a book which has realised with wonderful 
 vigour and freshness the historical magnitude of Christ's work, and 
 7vhich here and there gives us readings of the finest kind of the 
 probable motive of His individual tvords and actions.''^ — Spectator. 
 " The best and inost established beliez>er will find it adding some 
 fresh buttresses to his faith." — Literary Churchman. '^Ifive 
 have not miszcnderstood him, we have before us a writer who has 
 a right to claim deference from those who think deepest and knotu 
 most. " — Guardian. 
 
 Faber.— SERMONS AT A NEW SCHOOL. By the Rev. 
 Arthur Faber, M.A., Head Master of Malvern College. Cr, 
 Svo, [Immediately. 
 
 Farrar. — Works by the Rev. F. W. Farrar, M.A., F.R.S., 
 Head Master of Marlborough College, and Hon. Chaplain to the 
 Queen : — 
 
 THE FALL OF MAN, AND OTHER SERMONS. 
 Second and Cheaper Edition. Extra fcap. Svo. 4-5-. 6d. 
 
 This volume contains twenty Sermons. No attempt is made in 
 these sermons to develope a system of doctrine. In each discourse 
 some one aspect of truth is taken up, the chief object being to point 
 out its bearings on practical religious life. The NonconfoiTnist 
 says oftJiese Sermons, — ^^Mr. Farrar'' s Sermons are almost perfect 
 speciinens of one type of Sermons, which we may concisely call 
 
THEOLOGICAL BOOKS. 17 
 
 Farrar (Rev. F. W.) — continued. 
 
 beautiful. The style of expression is beauiiftl — there is beauty in 
 the thoui^hts, the illustrations, the allusions — they are expressive of 
 genuinely beautiful perceptions and feelings.'' The British Quar- 
 terly says, — ^^ Ability, eloquence, scholarship, and practical useful- 
 ness, are in these Sermons cofnbincd in a very unusual degree. " 
 
 THE WITNESS OF HISTORY TO CHRIST. Being 
 the Ilulscan Lectures for 1870. New Edition. Crown 8vo. 5^. 
 The copious notes contain many references which will be found of 
 great use tp the enquiring student, llie follo^ving are the subjects 
 of the Five Lectures: — /. '' T/ie Antecedent Credibility of the 
 Miraculous.'" II. ^' TJu Adequacy of the Gospel Records." 
 III. ''The Victories of Christianity." IV. ''Christianity and 
 the Individual." V. " Christianity and the Race." The subjects 
 of the four Appendices are: — A. " The Diversity of Christian 
 Evidcfices." B. "Confucius." C. "Buddha." D. " Comte." 
 
 SEEKERS AFTER GOD. The Lives of Seneca, Epictetus, 
 and Marcus AurcHus. See Sunday Library at end of Catalogue. 
 
 Fellowship : Letters Addressed to my Sister 
 Mourners. Fcap. Svo. cloth gilt. 3J-. (>d. 
 
 "A beautiful little volume, written with genuine feeling, good taste, 
 and a right appreciation of the teaching of Scripture relative to 
 sorro^u and suffering." — Nonconformist. "A very touching, and 
 at the same time a very sensible book. It breathes throughout the 
 truest Chnstian spirit." — Contemporary Review. 
 
 Forbes.— THE VOICE OF GOD IN THE PSALMS. 
 By Granville Forbes, Rector of Broughton. Cr. Svo. 6^. 6d. 
 This volume contains a connected series of twenty Sermons, divided 
 into three parts, the tivo first parts being Introductory. Part I. 
 treats of the "Ground of Faith," and consists of four Sermons on 
 "Faith in God," "God's Voice within us," "Faith in God the 
 Ground of Faith in the Bible," and "God's Voice in the Bible." 
 Part II. treats of " The Voice of God in the Law and the Prophets, " 
 on 7i<hich there are Jour Sermons; and Part III., occupying the 
 
i8 THEOLOGICAL BOOKS. 
 
 greater part of the volume, deals with ' ' The Voice of God in the 
 Psalms" and consists of twelve Sermons. The last Sermon is 
 on " The Voice of God in History. " 
 
 Gifford.— THE GLORY OF GOD IN MAN. By E. H. 
 GiFFORD, D.D. Fcap. 8vo,, cloth. 3^. dd. 
 
 " The sermons are short, thoughtful, and earnest discussions of the 
 zveighty matter involved in the subjects of them." — Journal of 
 Sacred Literature. 
 
 Golden Treasury Psalter. Seey. 50. 
 
 Hardwick. — Works by the Ven. ARCHDEACON Hardwick : 
 
 CHRIST AND OTHER MASTERS. A Historical Inquiry 
 into some of the Chief Parallelisms and Contrasts between Christ- 
 ianity and the Religious Systems of the Ancient World. New 
 Edition, revised, and a Prefatory Memoir by the Rev. FRANCIS 
 Procter, M.A. Two vols, crown 8vo. 15^'. 
 After several introductory chapters dealing with the religious tendencies 
 of the present age, the unity of the human race, and the character- 
 istics of Religion under the Old Testament, the Author proceeds to 
 consider the Religions of India, China, America, Oceanica, Egypt, 
 and Medo- Persia. The history and characteristics of these Religions 
 are examined, and an effort is made to bring out the points of 
 difference and affinity bettveen them and Christianity. The object 
 is to establish the perfect adaptation of the latter faith to human 
 nature in all its phases and at all times. " The plan of the zvork 
 is boldly and almost nobly conceived. . . We commend the zourk to 
 the perusal of all those who take interest in the study of ancient 
 mythology, zvithout losing their revei'ence jor the supreme authority 
 of the oracles of the living God." — Christian Observer. 
 
 A HISTORY OF THE CHRISTIAN CHURCH. Middle 
 Age. From Gregory the Great to the Excommunication of Luther, 
 Edited by William Stubbs, M.A., Regius Professor of Modern 
 History in the University of Oxford. With Four INIaps constructed 
 for this work by A. Keith Johnston. Third Edition. Crown 
 8vo. lOi-. 6t/. 
 Although the ground-plan of this treatise coincides in many points 
 
THEOLOGICAL BOOKS. 19 
 
 Hardwick (Archd.) — continued. 
 
 with that of the colossal work of Schrdckh, yd in arranging the 
 materials a very different course has freipiently been pursued. 
 With regard to his opinions the late author avowed distinctly that 
 he construed history with the specific prepossessions of an English- 
 man and a member of the English Church. The reader is con- 
 stantly referred to the authorities, both original and ci-itical, on 
 ivhich the statements are founded. For this edition Professor 
 Stubbs has carefully revised both text and notes, tnaking such cor- 
 rections of facts, dates, and the like as the ?-esults of recent research 
 warrant. The doctrinal, historical, and generally speculative 
 vie7us of the late author have been preserved intact. * ^As a Manual 
 for the student of ecclesiastical history in the Middle Ages, 7ue kmno 
 no English work tuhich can be compared to Mr. Hardwick' s book. " 
 — Guardian. 
 
 A HISTORY of the CHRISTIAN CHURCH DURING 
 THE REFORMATION. New Edition, revised by Professor 
 Stubbs. Crown 8vo. ioj-. 6d. 
 
 This volume is intended as a sequel and companion to the ^* History 
 of the Christian Chmxh during the Middle Age.'' The author's 
 earnest wish has been to give the reader a trustworthy version of 
 those stirring incidents which mark the Reformation penod, with- 
 out relinquishing his former claim to characterise peculiar systems, 
 persons, and events according to the shades and colours they as- 
 sume, when contetriplated from an English point ofviczv, and by a 
 member of the Church of England. 
 
 Hervey.— THE GENEALOGIES OF OUR LORD AND 
 
 SAVIOUR JESUS CHRIST, as contained in the Gospels of 
 
 St. Matthew and St. Luke, reconciled with each other, and shown 
 
 to be in harmony with the true Chronolog^y of the Times. By Lord 
 
 Arthur Hervey, Bishop of Bath and Wells. Svo. loj. 6d. 
 
 The diffiadties and importance of the subject arefii'st stated, the three 
 
 main points of inquiry being clearly brought out. The Author 
 
 then proceeds to shew that the genealogies of St. Matthciu's and 
 
 St. Luke's Gospels are both genealogies oj Joseph, and examines 
 
 the principle on which they> are framed. In thefollo7uing chapters 
 
 the remaining aspects of the subject are exhaustively investigated. 
 
20 THEOLOGICAL BOOKS. 
 
 Hymni Ecclesise. — Fcap. 8vo. 7^-. 6^. 
 
 A selection of Latin Hyfnns of the Mediieval Chnrch, containing 
 selections from the Paris Breviary, and the BreviaiHes of Rome, 
 Salisbury, and York. The selection is confined to such holy days 
 and seasons as are recognised by the Church of England, and to 
 special events or things recoj'ded in Scripture. This collection was 
 edited by Dr. Nexvmaji while he lived at Oxford. 
 
 Kempis, Thos. A. — DE IMITATIONE CHRISTI. 
 
 LiBRi IV. Borders in the Ancient Style, after Holbein, Durer, 
 and other Old Masters, containing Dances of Death, Acts of 
 Mercy, Emblems, and a variety of curious ornamentations. In 
 white cloth, extra gilt. "js. 6d. 
 
 The original Latin text has been here faithfully reproduced. The 
 Spectator says of this edition, it ''''has many solid merits, and is 
 perfect in its zvay.^^ While the Athenaeum says, " The whole 7vork 
 is admirable; some of the figure compositions have extraordinary 
 merit.'''' 
 
 Kingsley. — Works by the Rev. Charles Kingsley, M.A., 
 
 Rector of Eversley, and Canon of Chester. (For other Works 
 
 by the same author, see Historical and Belles Lettres 
 
 Catalogues). 
 
 The high merits of Mr. Kingsleyi's Sermons are acknowledged. 
 Whether preached to the rustic audience of a village Church or to 
 the pnncely congregation of the Chapel Royal, these Sermons are 
 invariably characterized by intense earnestness and magnanimity, 
 combined xoith gemdne charity and winning tenderness ; the style 
 is ahvays clear, simple, and unaffectedly natural, abounding in 
 beautiful illustration, the fruit of a 7-ich fancy and a. cultivated 
 taste. They are emphatically practical. 
 
 THE WATER OF LIFE, AND OTHER SERMONS. 
 Second Edition. Fcap. 8vo. 3^. (id. 
 
 This volu?ne contains twenty-one Sermons preached at various places 
 — Westminster Abbey, Chapel Royal, befo7'e the Queen at Windsor, 
 etc. The follozving are a few of the titles : — ' ' The Water of Life f 
 '' The Wages of Sin f' '' T/ie Battle of Life f' ''Ruthf' ''Friend- 
 
THEOLOGICAL BOOKS. 21 
 
 Kingsley (Rev. C.) — conii?iued. 
 
 ship, or David ami Jouathan •;' '' Progi-css f' ''Faith;'" ''The 
 Meteor Shcncer" (1866); "Cholera" (1866); "The God of 
 Nature. " 
 
 VILLAGE SERMONS. Seventh Edition. Fcap. 8vo. 2,s.6t/. 
 The foUoxoing are a feio of the titles of these Sermons: — "God's 
 World;" "Religion not Godliness;" "Self Destruction ;" "Hell 
 on Earth;" " Noah' s Justice ;" "Our Father in Heaven ;" "The 
 Transfiguration;" "The Crucifixion;" "The Resurrection;" 
 " Iniproz'eniait ;" "On Books;" "The Courage of the Saviour." 
 
 THE GOSPEL OF THE PENTATEUCH. Second 
 Edition. Fcap. Svo. y. 6d. 
 
 This voluvie consists of eighteen Sermons on passages taken from the 
 Pentateuch. They are dedicated to Dean Stanley out of gratitude 
 for his Lectures on the Jewish Church, under the influence and in 
 the spirit of lohich they luere toritten. "With your hook in my 
 hand" Mr. Kingsley says in his Prejace, "I have tried to "write 
 a few plain Sermons, telling plain people what they will find in the 
 Pentateuch. I have told them that they will find in the Bible, and 
 in no other ancient book, that living working God, whotn their 
 reason and conscience demand; and that they will find that He is 
 none other than Jesus Christ our Lord." 
 
 GOOD NEWS OF GOD. Fourth Edition. Fcap. Svo. 
 y. 6d. 
 
 This volume contains thirty-nine short Sermons, preached in the 
 ordinary course of the author' s parochial ministrations. A feio of 
 the titles are^" The Beatific Vision;" " The Life of God;" "The 
 Song of the Three Children;" "Worship;" "De Profundis;" 
 "The Race of Life;" "Heroes and Heroines;" "Music;" 
 "Christ's Boyhood;" "Human Nature;" "True Prudence;" 
 "The Temper of Christ;" "Our Deserts;" "The Loftiness oj 
 God." 
 
 SERMONS FOR THE TIMES. Third Edition. Fcap. 
 Svo. y. (>d. 
 Here are twenty-tivo Sermons, all bearing more or less on the ez-ery- 
 
22 THEOLOGICAL BOOKS. 
 
 Kingsley (Rev. C.) — contijiued. 
 
 day life of the present day, including such subjects as these : — 
 '■'■Fathers and Children f^ "A Good Conscience f^ "JVamesf^ 
 * '■Sponsorship ; " ' ''Duty and Superstition ; " ' '■ England' s Strength ; " 
 '■' The Lord' s Prayer f ^' Shame ;^'' ^ ^ Forgiveness '' ^ j" The True 
 Gentleman ;^^ ''''Public Spirit." 
 
 TOWN AND COUNTRY SERMONS. Second Edition. 
 Extra fcap. 8vo, 3^. dd. 
 
 Some of these Sermons xoere preached before the Queen, and some in 
 the performance of the zvriter's ordinary parochial duty. There are 
 thirty-nine in all, under such titles as the following : — "'Hoiv to keep 
 Passion- Week;" "A Soldier's Training;" "Turning-points;" 
 "Work;" " The Rock of Ages;" " The Loftiness of Humility ;" 
 " The Central Sun;" " Eu Tovtco Ni/ca ;" *' The Eternal Alan- 
 hood;" 'Hypocrisy;" " The Wrath of Love." Of these Sermons 
 the Nonconformist says, " They are warm with the fcT^our of the 
 preacher'' s ozun heart, and strong from the force of his own con- 
 victions. There is nowhere an attempt at display, and the clear- 
 ness and simplicity of the style make them suitable for the youngest 
 or most unintelligent of his hearers." 
 
 SERMONS on NATIONAL SUBJECTS. Second Edition. 
 Fcap. 8vo. 3^-. 6^. 
 
 THE KING OF THE EARTH, and other Sermons, 
 a Second Series of Sei'mons on National Subjects, Second 
 Edition. Fcap. 8vo. ^s. 6d. 
 
 The follozving extract from the Preface to the 2nd Series will explain 
 the preache'}''s aim in these Sermons : — " / have tried to pro- 
 claim the Lord Jesus Christ, as the So'iptures, both in their 
 strictest letter and in their general method, from Genesis to Reve- 
 lation, seem to me to proclaiin Him ; not merely as the Saviour of 
 a few elect soids, but as the light and life of every human being 
 who enters into the world ; as the source of all reason, strength, 
 and virtue in heathen or in Christian ; as the King and Ruler of 
 
THEOLOGICAL BOOKS. 23 
 
 Kingsley (Rev. C.) — continued. 
 
 the whole universe, and of ci'ery nation, family, and man on 
 earth ; as the Redeemer of the whole earth and the whole human 
 
 race His death, as a full, perfect, and sufficient sacrifice, 
 
 oblation, and satisfaction for the sins of the whole world, by which 
 God is reconciled to the whole human race. 
 
 DISCIPLINE, AND OTHER SERMONS. Fcp. 8vo. 3^.6^. 
 
 Herein are twenty-fotir Sei'mons preached on various occasions, some 
 of them of a public nature — at the Volunteer Camp, Witnblcdon, 
 before the Prince of Wales at Sandringham, at Wellington College, 
 etc. A few of the titles are — '■^Disciplined'' (to Volunteers ) ; 
 '■'Pi-ayer and Science ;^^ ^^False Civilization;''^ *' The End of 
 Religion;'' '' The Humanity of God ;'' ''God's World;'' "Self- 
 Help;" ''Toleration;" " The Likeness of God.''' This volume 
 the Nonconformist calls, — " Eminently practical and appropriate 
 
 Earnest stirring words. " The Guardian says, — ' ' There is 
 
 much thought, tenderness, and devout Jiess of spintin these Sermons, 
 and some pf them are models both in matter and expression." 
 
 DAVID. Four Sermons: David's Weakness — David's 
 Strength — David's Anger — David's Deserts, Fcap. 8vo. 2s. 6d. 
 These four Sermons were preached before the University of Cam- 
 bridge, and are specially addressed to young men. Their titles are, 
 —"David's Weakness;" "David's Strength ;" "Davicfs Anger ;" 
 "David's Deserts." The Freeman says — "Every paragraph 
 globus with manly energy, delivers straightforward practical truths, 
 in a z'igorous, sometimes even passionate way, and exhibits an 
 intense sympathy unth everything honest, pure, and noble. " 
 
 Lightfoot. — Works by J. B. LlGHTFOOT, D.D., Hulsean 
 Professor of Divinity in the University of Cambridge ; Canon of 
 St. Paul's. 
 ST. PAUL'S EPISTLE TO THE GALATIANS. A Re- 
 vised Text, with Introduction, Notes, and Dissertations. Third 
 Edition, revised. 8vo. cloth. \2s. 
 The subjects treated in the Introduction are — the Galatian people, the 
 
24 THEOLOGICAL BOOKS. 
 
 Lightfoot (Dr. J. B.) — co7iti7iued. 
 
 Chwches of Galatia, the date and gemdneness of the Epistle, and 
 its character and contents. The dissertations discuss the question 
 whether the Galatians 7uere Celts or Tartars, atzd the whole subject 
 of " The Brethren of the Lord,'' and ''St. Paul and the Three." 
 While the Author's object has been to make this commejttary 
 generally coitiplete, he has paid special attention to everything re- 
 lating to St. Paul's personal history and hii intercoiirse with the 
 Apostles and Church of the Circu?jicision, as it is this feature in 
 the Epistle to the Galatians zvhich has given it an overwhelming 
 interest in recent theological controversy. The Spectator says 
 '''' there is no co7nmentator at once of sounder judgment and more 
 liberal than Dr. Lightfoot." 
 
 ST. PAUL'S EPISTLE TO THE PHILIPPIANS. A 
 Revised Text, with Introduction, Notes, and Dissertations. Second 
 Edition. 8vo. \2s. 
 
 The plan of this volume is the same as that of " The Epistle to the 
 Galatians." The hitroduction deals zuith the following subjects: 
 — ''St. Paul in Rome," " Order of the Epistles of the Captivity," 
 " The Church ofPhilippi," "Character and Contents of the Epistle," 
 and its genuineness. The Dissertations are on " The Christian 
 Ministry," "St. Paul and Seneca," and '* The Letters of Paul 
 and Seneca." "No commentary in the English language can be 
 compared with it in regard to fulness of inforf?iatioji, exact 
 scholarship, and laboured attempts to settle rc'crything abojit the 
 epistle on a solid foundation. " — Athenaeum. * ' Its aicthor blends 
 large and varied learning zvith a style as bright and easy, as telling 
 and artistic, as that of our most accomplished essayists." — Non- 
 conformist. 
 
 ST. CLEMENT OF ROME, THE TWO EPISTLES TO 
 THE CORINTHIANS. A Revised Text, with Introduction 
 and Notes. 8vo. 8^. dd. 
 
 This vohime is the first part of a complete edition of the Apostolic 
 Bathers. The Introductions deal with the questions of the genuine- 
 ness and authenticity of the Epistles, discuss their date and character^ 
 
THEOLOGICAL BOOKS. 25 
 
 Lightfoot (Dr. J. ^.)— continued. 
 
 and aua/ysc their contents. An account is also given of all the 
 different epistles which hear the name of Clement of Rome. ^'By 
 far the tnost copiously annotated edition of St. Clement which we 
 yet possess, and the most convenient in every way for the English 
 reader. " — Guardian. 
 
 ON A FRESH REVISION OF THE ENGLISH NEW 
 TESTAMENT. Second Edition. Crown 8vo. 6s. 
 The Author begins with a few words on S. Jerome's revision of the 
 Latin Bible., and then goes on to shrcV in detail the necessity for 
 afresh revision of the authorized version on the follo^cing grounds : 
 — I. Ealse Readings. 2. Artificial distinctions created. 3. Real 
 distinctions obliterated. 4. Faults of Grammar. 5. Faults of 
 Lexicography. 6. Treatment of Proper Names, official titles, etc. 
 7. Archaisms, defects in the English, errors of the press, etc. 
 The volume is completed by (i) an elaborate appendix on the words 
 iiTioixTios and irepiovcnos, (2) a table of passages of Scripture 
 quoted, and (3) a gena-al index. " The booh is marked by careful 
 scholarship, familiarity with the subject, sobriety, and circumspec- 
 tion.'''' — Athenaeum. "// abounds with rddence of the most ex- 
 tensive learning, and of a masterly familiarity with the best results 
 of modern Greek scholarship."" — Standard. 
 
 Luckock.— THE TABLES OF STONE. A Course of 
 Sermons preached in All Saints' Church, Cambridge, by IL M. 
 Luckock, M.A., Vicar. Fcap. Svo. 3J. 6d. 
 Sermons illustrative of the great principles of morality, mostly based 
 on texts from' the .Vew Testament Scriptures. 
 
 Maclaren.— SERMONS PREACHED at MANCHESTER. 
 
 By Alexander Maclaren. Third Edition. Fcap. Svo. 4^. 6</. 
 
 These Sermons, twenty four in number, are well known for the 
 
 freshness and vigour of their thought, and the wealth of imagination 
 
 they display. They represent no special school, but deal zvith the 
 
 broad principles of Christian truth, especially in their bearing on 
 
26 THEOLOGICAL BOOKS. 
 
 Maclaren (A.) — continued. 
 
 practical^ every day life. A few of the titles are: — " The Stone of 
 Stumbling" ^^ Love and Forgiveness,'''' ^^ The Living Dead," 
 ^^ Memory in Another World,'''' ^^ Faith in Christ," ^^ Love and 
 Fear," " The Choice of Wisdom," " The Food of the World." 
 
 A SECOND SERIES OF SERMONS. Second Edition. 
 Fcap. 8vo. 4J. dd. 
 
 This 2nd Series, consisting of nineteen Sermons, are marked by the 
 same characteristics as the 1st. The Spectator characterises them 
 as '■'■vigorous in style, fidl of thought, rich in illustration, and in 
 an unusual degree interesting." 
 
 Maclear. — Works by G. F. Maclear, D.D., Head Master of 
 King's College School : — 
 
 A CLASS-BOOK OF OLD TESTAMENT HISTORY. 
 
 With Four Maps. Sixth Edition. i8mo. 4^-. (id. 
 
 ^^ The present volume," says the Preface, '■'forms a Class-Book of Old 
 Testament History from the Earliest Ti7nes to those of Ezra and 
 Nehejniah. Ln its preparation the most recent authorities have 
 been consulted, and wherever it has appeared useful. Notes have 
 been subjoined illustrat'ive of the Text, and, for the sake of more 
 
 ' advanced students, references added to larger voorks. The Lndex 
 has been so arranged as to form a concise Dictionary of the Persons 
 and Places mentioned in the course of the Narrative." The Maps, 
 prepared by Stanford, materially add to the vahie and usefulness 
 of the book. The British Quarterly Review calls it "A careful 
 and elaborate, though brief compendium of all that modern research 
 has done for the illustration of the Old Testament. We know of 
 no work ivhich contains so much i7nportant information in so small 
 a compass." 
 
 A CLASS-BOOK OF NEW TESTAMENT HISTORY. 
 Including the Connexion of the Old and New Testament. Fourth 
 Edition. i8mo. 5^. 6d. 
 
 The present volume forms a sequel to the Author^ s Class-Book of 
 Old Testament History, and continues the narrative to the close of 
 
THEOLOGICAL BOOKS. 27 
 
 Maclear (G. F.) — conthmcd, 
 
 St. Paul's second imprisonment at Rome. It is ynarked by the 
 same characteristics as the/ormei' ivork^ and it is hoped that it may 
 proz'e at once a useful Class-Book and a convenient companion to 
 the study of the Greek Testament. The work is divided into three 
 Books — /. The Connection bet~i<ce)i the Old and Nao Testaments. 
 II. The Gospel History. III. The Apostolic History. In the 
 Appendix are given Chronological Tables The Clerical Journal 
 says, ^^ It is not often that such an anwunt of useful ami inter- 
 esting matter on biblical subjects, is found in so convenient and 
 small a compass, as in this roell-arranged volume. " 
 
 A CLASS-BOOK OF THE CATECHISM OF THE 
 CHURCH OF ENGLAND. Second Edition. iSmo. cloth. 
 
 2J. dd. 
 
 The present work is intended as a seqtiel to the two preceding books. 
 ' ' Like them, it is Jurnished luith notes and refeirnces to larger 
 works, and it is hoped that it may be found, especially in the higher 
 forms of our Public Schools, to supply a suitable manual of in- 
 struction in the chief doctrines of our Church, and a useful help 
 in the preparation of Candidates for Confirmation." The Author 
 goes over the Church Catechism clause by clause, and gives all 
 needful explanation and illusti'ation, doctrinal, practical, and 
 historical; the Notes make the work especially valuable to the student 
 and clergyman. Appended are a General Index, an Index 
 of Greek and Latin Words, and an Index of the IVords ex- 
 plained throughout the book. The Literary Churchman says, 
 *^It is indeed the toorkofa scholar and divine, and as such, though 
 extremely simple, it is also extremely instructive. There are feiu 
 clergy who would not find it useful in prepanng candidates for 
 Confirmation ; and there are not a fcio who would find it useful to 
 themselves as well." 
 
 A FIRST CLASS-BOOK OF THE CATECHISM OF 
 
 THE CHURCH OF ENGLAND, with Scripture Proofs for 
 
 Junior Classes and Schools. Second Edition. iSmo. 6d. 
 
 'This is an epitome of the larger Class-book, meant for junior students 
 
 and elementary classes. The book has been carefully condensed, so 
 
28 THEOLOGICAL BOOKS. 
 
 Maclear (G. F.) — continued. 
 
 as to contain clearly aiid fully, the most important part of the 
 contents of the larger book. Like it the present Manual is sub- 
 divided into five parts, each part into a munber of short chapters^ 
 one or more of which might form a suitable lesson, and each 
 chapter is subdivided in a number of sections, each zuith a pro- 
 minent title indicative of its contents. It will be found a valuable 
 Manual to all who are co7icerned with the religious ti'aining of 
 children. 
 
 A SHILLING-BOOK of OLD TESTAMENT HISTORY. 
 i8mo. cloth limp. is. 
 
 This Mamial bead's the same relation to the larger Old Testament 
 History, that the book just mentioned does to the larger work on the 
 Catechism. As in it, the small-type notes have been omitted, and 
 a clear and full epitome given of the larger work. It consists of 
 Ten Books, divided into short chapters, and subdivided into sections, 
 each section treating of a single episode in the history, the title of 
 which is given in bold type. The Map is clearly printed, and not 
 ove?'C7'ozuded with names. 
 
 A SHILLING-BOOK of NEW TESTAMENT HISTORY. 
 l8mo. cloth limp. is. 
 
 This bears the same relation to the larger N'ezu Testament History 
 that the zvork just 7nentioned has to the large Old Testatnent 
 Histoiy, and is marked by similar characteristics. 
 
 THE ORDER OF CONFIRMATION. A Sequel to the 
 Class-Book of the Church Catechism, with Prayers and Collects. 
 i8mo. 3^. 
 
 The Order of Confij-mation is given in full, after which the Manual 
 is divided i)ito sei'en brief chapters : — /. " The Meaning of Con- 
 firmation.'' IP " The Origin of Confirmation.'" HI, IV., 
 V. ^^ The Order of Confirjuation,'" treating, (i) of *' The In- 
 terrogation and Anszuer," (2) ^^ The Laying on of Hands,'^ 
 (3) ''The Prayers and Benediction,'' VI ''The Holy Com- 
 munion." Chapter VII. consists of a f civ suitable Prayers and 
 
THEOLOGICAL BOOKS. 29 
 
 Maclear (G. Y .)— continued. 
 
 Collects intended to be used by the candidate during the days of 
 preparation for Confirviation. The Literary Churchman calls it 
 ''An admirable Manual. Thoroughly sound, clear, and complete 
 in its teaching, luith some good, clear, personal advice as to Holy 
 Communion, and a good selection of prayers and collects for those 
 preparing for Confirmation. " 
 
 Macmillan.— Works by the Rev. Hugh Macmillan. (For 
 
 other Works by the same Author, see Catalogue of Travels 
 
 and Scientific Catalogue). 
 THE TRUE VINE; or, the Analogies of our Lord's 
 
 Allegory. Second Edition. Globe 8vo. 6j. 
 
 This tim-k is not merely an exposition of the fifteenth chapter of 
 St. Joint's Gospel, but also a general parable of spiritual truth 
 from the 7vorld of plants. It descnbes a fe70 of the points in 
 •which the varied realm of vegetable life comes into contact with the 
 higher spintual realm, and she7vs ho7u rich a field of promise lies 
 before the analogical mind in this direction. The ftiajority of the 
 analogies are derived from the grape-vine ; but the -whole range 
 of the vegetable kingdom is laid under contribution for appropriate 
 illustration. Indeed, Mr. Macmillan has brought into his sendee 
 many of the results of recent scientific and historic research and 
 biblical criticism; as well as the discoa'cries of travellers ancient 
 and modern. The 7vork loill thus be found not only admirably 
 suited for dez-otional reading, but also full of valuable and varied 
 instruction. The Nonconfomiist says, ''It abounds in exquisite 
 bits of description, and in striking facts clearly stated." The 
 British Quarterly says, "Readers and preachers who are un- 
 scientific will find many of his illustrations as valuable as they 
 are beautiful. '^ 
 
 BH^LE TEACHINGS IN NATURE. Seventh Edition. 
 Globe 8vo. bs. 
 
 In this volume the author has endeavoured to shtio that the teaching 
 of nature and the teaching of the Bible are directed to tlu: same 
 err eat end; that the Bible contains the spiritual ttuths -which are 
 
30 THEOLOGICAL BOOKS. 
 
 Macmillan (H.) — co7itmued. 
 
 necessary to make tis wise unto salvation, and the objects and scenes 
 of nature are the pictures by which these truths are illustrated. 
 The first eight chapters describe, as it were, the exterior appearance 
 of nature^ temple — the gorgeous, many-coloured curtain hanging 
 before the shrine. The last seven chapters bring us into the 
 interior — the holy place, where is seen the very core of symbolical 
 ordinances. ^' He has made the zvorld more beautiful to us, and 
 unsealed our ears to voices of pi'aise and messages of love that might 
 othej-zoise have been unheard." — British Quarterly Review. "J/r. 
 Macmillan has produced a book which may be fitly described as one 
 of the happiest efforts for enlisting physical science in the direct 
 sei'vice of religion." — Guardian. 
 
 THE MINISTRY OF NATURE. Second Edition. Globe 
 8vo. 6^. 
 
 Mr. Macmillan believes that nature has a spiritual as ivell as a 
 material side, — that she exists not only for the 7iatural uses of the 
 body, but also for the sustenance of the life of the soul. This higher 
 ministry, the author believes, explains all the beauty and wonder of 
 the world, tvhich would often be supeifiuozis or extravagant. In 
 this volume of fourteen chapters the Author attempts to interpret 
 Nature on her religious side in accordance xvith the most recejtt 
 -discoveries of physical science, and to shnv hozv much greater 
 significance is imparted to many passages of Scriptu7'e and many 
 doctrines of Christianity when looked at in the light of these dis- 
 covoies. Instead of regai'ding Physical Science as antagonistic to 
 Christianity, the Author believes and seeks to sheiv that evejy new 
 discovery tends more strongly to prove that A^ature and the Bible 
 have One Atithor. " IVhether the reader agree or not xuith his 
 conclusions, he zuill acknowledge he is in the presence of an original 
 and thoughtful writer." — Pall Mall Gazette. " There is no class 
 of educated men ajid women that xvill not profit by these essays." — 
 Standard. 
 
 M'Cosh.— For Works by James McCosh, LL.D., President 
 of Princeton College, New Jersey, U.S., see Philosophical 
 Catalogue. 
 
THEOLOGICAL BOOKS. 31 
 
 Maurice. — Works by the late Rev. F. Denison Maurice, 
 M.A., Professor of Moral Pliilusophy in the University of Cam- 
 bridge. 
 
 Professor Maurices Works are recognized as having made a deep 
 impression on modern theology. With whatever subject he dealt 
 he tried to look at it in its bearing on living men and their every- 
 day surroundings, and faced unshrinkingly the difficulties which 
 occur to ordinary earnest thinkers in a manner that sho^ued he had 
 intense sympathy with all that concerns humanity. By all who 
 wish to understand the various drifts of thought during the present 
 centuiy, Mr. Maurice's works must be studied. An intimate 
 friend of Mr. Maurice's, one who has carefully studied all his 
 works, and had besides many opportunities of kno^oitig the Author's 
 opinions, in speaking of his so-called '^ obscurity,^^ escribes it to 
 ^^ the never-failing assumption that God is really moving, teaching 
 and acting ; and that the xoriter's business is not so much to state 
 something for the reader'' s benefit, as to apprehend what God is 
 saying or doing. " The Spectator says — *^Fe7v of those of our oicn 
 generation whose fiames will live in English history or literature 
 have exerted so profound and so permanent an infiuence as Mr. 
 Maurice.'' 
 
 THE PATRIARCHS AND LAWGIVERS OF THE 
 OLD TESTAMENT. Third and Cheaper Edition. Crown 
 8vo. Ss. 
 
 The Nineteen Discourses contained in this volume were preached in the 
 chapel of Lincoln's Inn during the year 1 85 1 . Ilie texts are 
 taken from the books of Genesis, Exodus, Numbo's, Deuteronotny, 
 Joshua, fudges, and Samuel, and involve some of the most in- 
 teresting biblical topics discussed in recent times. 
 
 THE PROPHETS AND KINGS OF THE OLD TES- 
 TAMENT. Third Edition, with new Preface. Crown Svo. 
 IOJ-. 6d. 
 
 The previous work brings dozvn Old Testament history to the time of 
 Samuel. The Sermons contained in the present volu/ne — twenty- 
 seven in number, coming do^vn to the time of Ezekiel — though they 
 
32 
 
 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.) — continued. 
 
 commence at that point are distinct in their subject and treatment. 
 Mr. Maurice, in the spirit which animated the compilers of the 
 Church Lessons^ has in these Sermons regarded the Prophets more 
 as preachers of righteousness than as mere predictors — an aspect 
 of their lives which, he thinks, has been greatly overlooked in our 
 day, and than which, there is none %ve have more need to con- 
 tetnplate. He has found that the Old Testament Prophets, taken 
 in their simple natural sense, clear up 77iany of the difficulties 
 which beset us in the daily work of lije ; make the past intelligible, 
 the pr'esent endurable, and the future real and hopeful. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. 
 A Series of Lectures on the Gospel of St. Luke, Crown 8vo. 9^-. 
 
 Mr. Maurice, in his Preface to these Tzuenty-eight Lectures, says, 
 — "/i^ these Lectures I hazje endeavoured to ascertain tvhat is told 
 us respecting the life of Jesus by one of those Evangelists luho p7'o- 
 claivi Him to be the Christ, who says that He did come from a 
 Father, that He did baptize with the Holy Spirit, that He did rise 
 from the dead. I have chosen the one who is most directly con- 
 nected with the later history of the Church, who was not an Apostle, 
 who professedly wrote for the use of a man already instructed in 
 the faith of the Apostles. I have follozved the course of the writei''s 
 narrative, not changing it under any pretext. I have adhered to 
 his phraseology, striving to avoid the substitution of any other for 
 his.'' 
 
 THE GOSPEL OF ST. JOHN. A Series of Discourses. 
 Thii-d and Cheaper Edition. Crown 8vo. 6s. 
 
 These Discourses, twenty-eight in member, are of a nature similar 
 to those on the Gospel of St. Luke, and will be found to render 
 valuable assistance to any one anxious to tmderstand the Gospel of 
 the beloved disciple, so different in many respects from those of the 
 other three Evangelists. Appended a7-e eleven notes illustrating 
 variojis points which occur throughout the discourses. The Literary 
 Churchman ^/^«j speaks of this volume: — '"''Thorough honesty, 
 reverence^ and deep thought pervade the work, which is every way 
 
THEOLOGICAL BOOKS. 33 
 
 Maurice (F. D.) — continued. 
 
 solid ami philosophical, as 7vell as theological, and abounding 7vith 
 suggestions which the patient student may draw out more ai length 
 for him self y 
 
 THE EPISTLES OF ST. JOHX. A Scries of Lectures 
 on Christian Ethics. Second and Cheaper Edition. Cr. 8vo. 6j. 
 
 These Lectures on Christian Ethics were delivered to the students of 
 the Working Men's College, Great Ormond Street, London, on 
 a series of Sunday tnornings. There are t-u<enty I^ectures in all, 
 founded on various texts taken from the Epistles of St. John, which 
 abound in passages bearing directly on the conduct of life, the duty 
 of men to God and to each other. It unll be found that a very 
 complete system of practical morality is developed in this volume, 
 in which the most important points in Ethics are set forth in an 
 unconventional and interesting manner. Mr. Maurice believes 
 that the question in whieh we are most interested, the question which 
 most affects our studies and our daily lives, is the question, zuhether 
 there is a foundation for human morality, or whether it is de- 
 pendent ttpon the opinions and fashions of different ages and 
 countries. This important question 7vill be found amply and fairly 
 discussed in this volume, which the National Review calls ^^ Mr. 
 Maurice's most effective and instructive zuork. He is peculiarlv 
 fitted by the constitution of his viind, to throw light on St. John's 
 writings. " Appended is a note on ' ' Tositivism and its Teacher." 
 
 EXPOSITORY SERMONS OX THE PRAYER-BOOK. 
 Tlie Prayer-book considered especially in reference to the Romish 
 System. Second Edition. Fcap. 8vo. ^s. 6d. 
 
 After an Introductory Sermon, Mr. Maurice goes oz-er the various 
 parts of the Church Seri.'ice, expounds in eighteen Sermons, their 
 intention and significatue, and shrws how appropriate they are as 
 expressions of the deepest longings and 7C'ants of all classes of men. 
 
 LECTURES ON THE APOCALYPSE, or Book of the 
 Revelation of St. John the Divine. Crown 8vo. loj. 6d. 
 These Twenty-three Lectures on what is generally regarded as the most 
 
 3 
 
34 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.) — coniimied. 
 
 mysterious Book in the Bible, do not demand tJiat extensive kno7i>- 
 ledge of ancient or modern histojy which it is necessary to possess 
 to be able to judge of most inodei'n covimeiztaries on Prophecy. 
 Mr. Maurice, instead of trying to find far-fetched allusions to great 
 historical events in the distant future, endeavours to discover the 
 plain, literal, obvious meaning of the luords of the writer, and 
 shews that as a rule these refer to events contemporaneous with or 
 immediately succeeding the time when the book was zuritten. At 
 the same time he shezvs the applicability of the contents of the 
 book to the circumstances of the present day and of all tifues. 
 " A'^z'^r," says the Nonconformist, '^ has Mr. Maurice been more 
 revei'ent, more careful for the letter of the Scripture, more discern- 
 ing of the purpose of the Spirit, or more sober and practical in his 
 teaching, than in this vohime on the Apocalypse. " 
 
 WHAT IS REVELATION? A Series of Sermons on the 
 Epiphany; to which are added, Letters to a Tlieological Student 
 on the Bampton Lectures of Mr. Mansel. Crown 8vo. lOo. 6^. 
 
 Both Sermons and Letters were called forth by the doctrine maiti- 
 tained by Mr. Mansel in his Bampton Lectures, that Revelation 
 cannot be a direct Manifestation of the Infinite N'ature of God. 
 Mr. Maurice maintains the opposite doctrine, and in his Sermons 
 explains why, in spite of the high authorities on the other side, 
 he must still assert the principle which he discovers in the Services 
 of the Church and throughoiit the Bible. In the Letters to a 
 Student of Theology, he has follozucd out all Mr. ManseVs 
 Statements and Arguinents step by step. 77^<? Nonconfomiist says, 
 " There will be found a^nple materials to stijnulate Christian faith 
 and earnestness, to quicken and give tetiderness to charity, and to 
 vivify conceptions of the ''things not seen zvhiich a)-e eto'nal.^" 
 
 SEQUEL TO THE INQUIRY, "WHAT IS REVELA- 
 TION?" Letters in Reply to Mr. Mansel's Examination of 
 "Strictures on the Bampton Lectures." Crown 8vo. 6s. 
 
 This, as the title indicates, zvas called forth by Mr. ManseVs Ex- 
 amination of Mr. Maurice's Strictures on his doctrine of the 
 Infinite. 
 
THEOLOGICAL BOOKS. 35 
 
 Maurice (F. D.) — continued. 
 THEOLOGICAL ESSAYS. Third Edition. Crown 8vo. 
 
 lOi'. 6d. 
 
 '^The book,'' says Mr. Maurice, ''expresses t/icug/its 'which have 
 been ^corking in niy mind for years ; the method of it has not been 
 adopted carelessly; even the cojnposilion has undergone frequent 
 ra.'ision.''* There are seventeen Essays in all, and although meant 
 primarily for Unitarians, to quote the ivords of the Clerical 
 Journal, ** // leaves utitouched scarcely any topic 7vhich is in agita- 
 tion in the religious world ; scarcely a moot point between our 
 various sects; scarcely a plot of debateable ground between Christ- 
 ians and Infidels, betivecn Romanists and Protestants, between 
 Socinians and other Christians, between English Churchmen and 
 Dissenters on both sides. Scarce is there a misgiving, a dif- 
 ficulty, an aspiration stirring amongst us no7i', — no7i>, when men 
 seem in earnest as hardly ever before about religion, and ask and 
 demand satisfaction with a fearlessness 7vhich seems almost axoful 
 when one thinks what is at stake— which is not recognised and 
 grappled with by Mr. Maurice" 
 
 THE DOCTRINE OF SACRIFICE DEDUCED FROM 
 THE SCRU^TURES. Crown 8vo. 7^.6^/. 
 Throughout the Nineteen Sermons contained in this volume, Mr. 
 Maurice expounds the ideas which he has formed of the Doctrine 
 of Sacrifice, as it is set forth in various parts of the Bible. " The 
 habitual tone,'' says the Christian Spectator, "w that of great 
 seriousness and calm, — a seriousness which makes an impression of 
 Us oziin, and a serenity which is only broken by some oz>erpo7c>ering 
 feeling forcing itself into expression, and making itself heard in 
 most meaning and stirring words'' 
 
 THE RELIGIONS OF THE WORLD, AND THEIR 
 RELATIONS TO CIIRISTIANITV. Fourth Edition. Fcap. 
 8vo. 5.r. 
 
 These Eight Boyle lectures are divided into two parts, of four 
 Lectures each. In the first part Mr. Maurice examines the great 
 Relinous systems -which present themselves in the history of the 
 
36 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.) — coiitinued. 
 
 world, zoith the purpose of inquiring what is their main cha- 
 racteristic principle. The second four Lectures are occupied with 
 a discussion of the questions, ''''In what relation does Christianity 
 stand to these different faiths ? If there be a faith which is 
 meant for mankind, is this the one, or must we look for another f" 
 In the Preface, the most important authorities on the various 
 subjects discussed in the Lectures are referred to, so that the reader 
 may pursue the subject further. 
 
 ON THE LORD'S PRAYER. Fourth Edition. Fcap. 
 8vo. 2.S. 6d. 
 
 In these Nine Sermons the successive petitions of the Lord^s Prayer 
 are taken up by Mr. Maurice, their significance expowided, and, 
 as was usual with hi??t, connected with the every-day lives, feelings, 
 and aspirations of the men of the present ti})ie. They tvere de- 
 livered in the momentous year 1848, and frequent allusions are 
 made and lessons drawn jrom the events of that year. 
 
 ON THE SABBATH DAY ; the Character of the Warrior, 
 and on the Interpretation of History. Fcap. 8vo. 2s. 6d. 
 
 This volume contains Three Sermons on the Sabbath-day, one of 
 them being in reference to the proposed opening of the Crystal 
 Palace oti Sunday — one on the ""Character of the Warrior,''^ 
 suggested by the Death of the Duke of Wellington ; the fifth being 
 on '"'The Divine Interpretation of History,'''' delivered during the 
 Great Exhibition oj 1 85 1. In this last Mr. Alaurice points out 
 afeiv difficulties ivhich, judging from his own experience, he thinks 
 likely to perplex sttulents of histoiy, explaining hozo the Bible has 
 anticipated and resolved them. 
 
 THE GROUND AND OBJECT OF HOPE FOR 
 MANKIND. Four Sermons preached before the University of 
 Cambridge. Crown 8vo. 3^-. (id. 
 
 In these Four Sermons Mr. Maurice vie%vs the subject in four 
 aspects: — /. The Hope of the iMissionary. IL. The Hope of the 
 Patriot. III. The Hope of the Churchman. IV. The Hofe of 
 
THEOLOGICAL BOOKS. yj 
 
 Maurice (F. D.) — cotithmcd. 
 
 Alan. The Spectator says, '■'■It is ivipossihle to find anynvhere 
 deeper tcaclnng than this f^ and the Nonconformist, '"'' We thank 
 him fi>r the manly ^ noble, stirring words in these Sermons — "words 
 fitted to quicken thoughts, to awaken high aspiration, to stimulate 
 to lives of goodness.''^ 
 
 THE LORD'S PRAYER, THE CREED, AND THE 
 
 COMMANDMENTS. A Manual for Parents and Schoolmasters. 
 
 To which is added the Order of the Scriptures. i8mo. cloth 
 
 limp. is. 
 
 This book is not 7uritten for clergymen, as such, but for paroits and 
 teachers, who are often either prejudiced against the contents of the 
 Catechism, or regard it peculiarly as the clergymaii^ s book, hit, 
 at the same time, have a general notion that a habit of prayer 
 ought to be cultivated, that there are some things "which ought to 
 be believed, and some things which ought to be done. It will be 
 found to be peculiarly valuable at the present time, when the 
 question of religious education is occupying so much attention. 
 
 THE CLAIMS OF THE BHBLE AND OF SCIENCE. 
 A Correspondence on some Questions respecting the Pentateuch. 
 Crown Svo. 4^. dd. 
 
 This volume consists of a series of Fifteen Letters, the first and last 
 addressed by a ' Layman ' to Air. Maurice, the interi'ening thirteen 
 written by Mr. Maurice himself. 
 
 DIALOGUES ON FAMILY WORSHIP. Crown Svo. 6s. 
 
 *' The parties in these Dialogues,''^ says the Preface, ^^ are a Clerg)>- 
 man who accepts the doctrines of the Church, and a Layman 
 whose faith in them is nearly gone. The object of the Dialogues 
 is not confutation, but the discca'ay of a ground on which t7uo 
 Englishmen and two fathers may stand, and on which their 
 country and their children may stand when their places kno7v 
 them no more.^^ Some of the most important doctrines of the 
 Church are discussed, the whole series of dialogues tending to sheiv 
 that men of all shades of belief may look up to and worship God 
 as their common and loving Father. 
 
38 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.) — contiitued. 
 
 THE COMMANDMENTS CONSIDERED AS IN- 
 STRUMENTS OF NATIONAL REFORMATION. Crown 
 8vo. 4J". 6d. 
 
 This is a book of practical morality and divinity. It luas to some 
 extent occasioned by Dr. Norman Macleod^s Speech on the Sabbath, 
 and his vie-ws of the Commandments. The author endeavours to 
 shnv that the Commandments are noto, and ever have been, the 
 great protesters against Presbyteral and Prelatical asstanptions, 
 and that if we do not receive them as Commandments of the Lord 
 God spoken to Israel, and spoken to every people under heaven 
 no%v, ive lose the greatest Tjitnesses ive possess for national morality 
 and civil freedo7n. 
 
 MORAL AND METAPHYSICAL PHILOSOPHY. Vol. 
 
 I. Ancient Philosophy from the First to the Thirteenth Centuries. 
 
 Vol. II. Fourteenth Century and the French Revolution, with a 
 
 Glimpse into the Nineteenth Century. Two Vols. 8vo. 25^-. 
 
 This is an edition in tiuo volumes of Professor »Maurice^s IIisto7y of 
 Philosophy from the earliest period to the present time. It was 
 formo'ly issued in a number of separate volumes, and it is believed 
 that all admirers of tJie author and all students of philosophy will 
 ^ welcome this compact edition. In a long ijitroduction to tJiis edition, 
 in the form of a dialogue. Professor Mauric'e justifies his o%vn 
 vievvs^ and touches upon some of t/ie most impo?-tant topics of tJie 
 time. 
 
 SOCIAL MORALITY. Twenty-one Lectures delivered in 
 the University of Cambridge. New and Cheaper Edition. Cr. 
 8vo. \os. 6d. 
 
 In this series of lectures. Professor Alaurice considers, historically and 
 critically. Social Morality in its three main aspects: — /. '■'' The 
 Relations which spring front the Family — Domestic Mo7'ality." 
 II. ^^ Relations which subsist among the various constituents of a 
 Nation — National Morality.^'' III. "Js it concerns Universal 
 Humanity — Universal Morality.''^ Appended to each series is a 
 chapter on " lVo?'ship :" first, ^^ Family Worship ;^'' second^ 
 
THEOLOGICAL BOOKS. 39 
 
 Maurice (F. D.) — continued. 
 
 ''National Worships third, ''Universal WorsJiip.'' "Whiht 
 reading it we are charmed by the freedom from exclusiveness and 
 prejudice, the large charity, the loftiness of thought, the eagerness 
 to recognise and appreciate ^vhare^'cr therr is of real worth extant 
 in the world, which animates it from one end to the other. We 
 . gain nnu thoughts and neiu ways of viewing things, even more, 
 perhaps, from being brought for a time under the influence of so 
 noble and spiritual a mind.^^ — Athenreum. 
 
 THE CONSCIENCE: Lectures on Casuistry, delivered in 
 the University of Cambridge. Second and Clieaper Edition. 
 Crown 8vo. 5^-. 
 
 /// this series of nine Lectures, Professor Maurice, endeavours to 
 settle 7V hat is ?nea7it by the word " Cause icf ice," and discusses the 
 most important questions immediately connected with the subject. 
 Taking "Casuistry'''' in its old sense as being the " study of cases 
 of Conscience," he endeavours to sJioio in li'hat 7C'ay it may be 
 brought to bear at the present day upon the acts and thoughts of 
 our ordinary existence. He sho7vs that Conscience asks for laws, 
 not rules ; J'or freedom, not chains ; for education, not suppj-cs- 
 sion. He has abstained from the use of philosophical terms, a>td 
 has touched on philosophical systems only when he fancied "they 
 were interfering with the rights and duties of wayfarers." The 
 vSaturday Review says: " We rise from the perusal of these lectures 
 with a detestation of all that is selfish and nuan, at id with a living 
 impression that there is such a thing as goodness after all." 
 
 LECTURES^ON THE ECCLESIASTICAL HISTORY 
 OF THE FIRST AND SECOND CENTURIES. 8vo. ios.6d. 
 
 The work contains a series of graphic sketches and vivid portraits, 
 bringing forcibly before the reader the life of the early Church in all 
 its main aspects. In the first chapter on ' * Thejciuish Calling, ' ' besides 
 expounding his idea of the true nature of a " Church," the author 
 gives a brief sketch of the position and economy of the fe^cs ; while 
 in the second he points out their relation to "the other Nations." 
 Chapter Third contains a succint account of the various Jeivish 
 
40 THEOLOGICAL BOOKS. 
 
 Maurice (F. D.) — continued. 
 
 Sects, while in Chapter Fourth are Irriefly set forth Mr. Mawice's 
 ideas of the character of Christ and the nature of His jfiission, and 
 a sketch of events is given up to the Day of Pentecost. The re- 
 7/iaining Chapters, extending fro/n the Apostles'' personal Ministry 
 to the end of the Second Centztry, contain sketches of the character 
 and zuork of all the prominent jnen in any way connected with the 
 Early Chtirch, accounts of the origin and nature of the various 
 doctrines orthordox ami heretical which had their birth during the 
 period, as well as of the planting and early histojy of the Chief 
 Churches in Asia, Africa and Europe. 
 
 LEARNING AND WORKING. Six Lectures delivered 
 in Willis's Rooms, London, in June and Jidy, 1854- — THE 
 RELIGION OF ROME, and its Influence on Modern Civilisa- 
 tion. Four Lectures delivered in the Philosophical Institution of 
 Edinburgh, in December, 1854, Crown 8vo. ^s. 
 
 In the Dedication and Preface to this zwlume, Professor Maurice 
 sho%vs that these two sets of Lectures have many points of con?iec- 
 tion. In the first series of Lectures the author endeavours to ex- 
 plain to sitch an audience as was likely to meet in Willis's Rooms, 
 the scope and aims of tJie course of education established at the 
 then recently founded Working Mefi's College, and at the same 
 time expotmds his notions of education in gena-al, the pivot of his 
 system being the truth that Lea?'ning and Working are not incom- 
 patible. The title to the second series is a sufficient index to their 
 nature. 
 
 Moorhouse. — Works by James Moorhouse, M.A., Vicar 
 of Paddington : — 
 
 SOME MODERN DIFFICULTIES RESPECTING the 
 FACTS OF NATURE AND REVELATION. Fcap. 8vo. 
 
 2S. 6d. 
 
 The first of these Four Discourses is a systematic reply to the Essay 
 of the Rev. Baden Paivell on Christian Evidences in '■'Essays and 
 Reviews.'^ The fourth Sermon, on " The Resurrection y'' is in 
 
THEOLOGICAL BOOKS. 41 
 
 Moorhouse (J.) — continued. 
 
 some measure compkmcutary to this, and the iivo together are 
 intended to furnish a tolerably complete vie^v of modern objections 
 to Rroelation. In the second and third Sermons, on the " Tempta- 
 tion'' and ''Passion,'' the author has endeavoured ''to exhibit the 
 pcnver and 7uonder of those great facts within the spiritual sphere, 
 which modern theorists have especially sought to discredit." The 
 British Quarterly says of them,— " The tone of the discussion is 
 able, and throughout conservative of Scriptural truth." 
 
 JACOB. Three Sermons preached before the University of 
 Cambridge in Lent 1870. Extra fcap. 8vo. 3^-. dd. 
 In these Three .Sermons the author endeavours to indicate the course 
 of that Divine training by 7ohich the patriarch Jacob xcas converted 
 from a deceitful and unscrupulous into a pious afid self-denying 
 man. In the first .Sermon is considered " The Human Subfct," 
 or the nature to be trained; in the second " The Divine Tncer" 
 the pinver by which that training was effected; and in the third 
 " The Great Change." or the course and form of the training. 
 
 THE HULSEAN LECTURES FOR 1865. Cr. Svo. 5^. 
 ThefoUoiving are the subjects of the Four Hulsean lectures in this 
 volume:— I. "Bearing of Present Contro-versies on the Doctrine of 
 the Incarnation." II. "Ihnv far the Hypothesis of a real Limit- 
 ation in our Saviour's Human Kmnvledge is consistent with the 
 Doctrine of His Divinity."' III. "The Scriptural Evidence of 
 our Saviour's Sinlessness." IV. "What Kind and Degree of 
 Human Ignorance were left possible to our lord Jesus Christ by 
 the fact of His Human Sinlessness." "Ec-w more valuable -works 
 have come into our hands for many years . . .a most fruitful and 
 zoelcome volume." — Church Review. 
 
 O'Brien.— AN ATTEMPT TO EXPLAIN and ESTAB- 
 LISH THE DOCTRINE OF JUSTIFICATION by FAITH 
 ONLY. By James Thomas O'Brien, D.D., Bishop of Ossory. 
 Third Edition. Svo. \2s. 
 This xvork consists of Ten Sermons. The first four treat of the nature 
 
THEOLOGICAL BOOKS. 
 
 and mutual relations of Faith and Justification ; the fifth and 
 sixth examine the corruptions of the doctrine ofy-ustification by Faith 
 only, and the objections which have been ttrged against it. ■ The four 
 concluding sermons deal with the moral ejfects of Faith. Various 
 Notes aj-e added explanatory of the Author's reasoning. 
 
 Palgrave.— HYMNS. By Francis Turner Palgrave. 
 
 Third Edition, enlarged. i8mo. \s. 6d. 
 
 This is a collection of twenty original Hymns, which the Literary 
 Churchman speaks of as "so choice, so perfect, and so refined,— 
 so tender in feeling, and so scholarly in expression.'^'' 
 
 Palmer.— THE BOOK OF PRAISE : From the Best 
 Enghsh Hymn Writers. Selected and arranged by Lord Selborne. 
 With Vignette by AYoolner. i8mo. 4^-. 6^. 
 
 The present is an attempt to present, under a convenient arrangejnent, 
 a collection of such examples of a copious and interesting branch of 
 popular literature, as, after several years' study of the subject, have 
 seemed to the Editor most worthy of being separated from the mass 
 to %i)hich they belong. It has been the Editor''s desire and ai7n to 
 adhej-e strictly, in all cases in which it could be ascertained, to the 
 genuine uncorrupted text of the authors themselves. The names of 
 the authors and date of composition of the hyjnns, when known, 
 are affixed, -tohile notes are added to the volume, giving further 
 details. The Hymns are arranged according to subjects. , " There 
 is not room for two opinions as to the value of the ^Book of Praise. ' " 
 — Guardian. "Appi'oaches as nearly as one can conceive to per- 
 fection.''' — Nonconformist. 
 
 BOOK OF PRAISE HYMNAL. See end of this Catalogue. 
 
 Paul of Tarsus. An Inquiry into the Times and the 
 Gospel of the Apostle of the Gentiles. By a Graduate. 8vo. 
 los. 6d. 
 
 The Author of this work has attempted, out of the materials which 
 wei'e at his disposal, to construct j'or himself a sketch of the time in 
 which St. Paid lived, of the religious systems zvith which he was 
 brought in contact, of the doctrine which he taught, and of the 
 
THEOLOGICAL BOOKS. 43 
 
 7vork 10/1 ich he ultimately ac/iut'cd. " Tin-n cohere wc mill 
 throughout the volume^ ice find the dest fruit of patient inquiry, 
 sound scholarship, logical argument, and fairness of conclusion. 
 No thoughtful reader ivill rise from its perusal ivithout a real and 
 lasting profit to himself and a sense of permanent addition to the 
 cause of truth." — Standard. 
 
 Prescott.— THE THREEFOLD CORD. Sermons preached 
 before the University of Cambridge. By J. E. Prkscott, B.D. 
 Fcap. 8vo. 3^. 6d. 
 
 The title of this volunie is derived from the subjects of the first three 
 of these Sermons — Loi'e, Hope, faith. TJieir full titles are : — 
 /. ''Christ the B ringer of Peace— Love.'' 11. "-Christ the Reno- 
 vator— Hope.'" ILL ''Christ the Light— Faith.''' The fourth, 
 an Assize Sermon, is on "The Divinity of Justice.'' The Sermons 
 are an attempt to she^o that Christian theology is sufficient for the 
 XiHints of the present day. 
 
 Procter.— A HISTORY OF THE BOOK OF COMMON 
 rRAVER; With a Rationale of its Offices. By Francis 
 Proctkr, M.A. Tenth Edition, revised and enlarged. Crown 
 8vo. \os. 6d. 
 
 The fact that in fifteen years nine editions of this volume have been 
 called for, shews that such a work was wanted, and that to a large 
 extent Mr. Procter's book has supplied the want. ' '/// the course 
 of the last thirty years," the author says, "the whole subject has 
 been investigated by divines of great learning, and it was mainly with 
 a vieio of epitomizing their extensive publications, and correcting 
 by their help sundry traditional errors or misconceptions, that the 
 present volume 7vas put together." The Second Part is occupied 
 with an account of "The Sources and Rationale of the Ojjices." 
 The Athenteum says : — " The origin of ez-ery part of the Prayer- 
 book has been diligently investigated, — and there are fezo questions 
 or facts connected with it which are not either sufiiciently explained, 
 or so referred to, that persons interested may xcork out the truth J'or 
 themselves." 
 
44 THEOLOGICAL BOOKS. 
 
 Procter and Maclear.— AN ELEMENTARY INTRO- 
 DUCTION TO THE BOOK OF COMMON PRAYER. 
 Fourth Edition, Re-arranged and Supplemented by an Explanation 
 of the Morning and Evening Prayer and the Litany. By F. 
 Procter, M.A. and G. F. Maclear, D.D, i8mo. 2s.(id. 
 This book has the same object and follows the same plan as the 
 Manuals already noticed tmder Mr. Maclear'' s name. Each book 
 is subdivided hito chapters and sections. In Book I. is given a 
 detailed History of the Book of Common Prayer down to the 
 Attempted Revision in the Reign of William III. Book II. , con- 
 sisting of four Parts, treats in order the various parts of the 
 Prayer Book. Valuable Notes, etymological, historical, and critical, 
 are given throughout the book, while the Appendix contains sei'eral 
 articles of much interest and importance. Appended is a General 
 Index and an Index of Words explained in the Notes. The 
 Literary Churchman characterizes it as ^^ by far the completest 
 and most satisfactory book of its kind we knoxv. We wish it 
 wej'e in the hands of every schoolboy and every schoolmaster in the 
 ki)igdom.'^ 
 
 Psalms of David CHRONOLOGICALLY ARRANGED. 
 
 An Amended Version, with Historical Introductions and Ex- 
 planatory Notes. By Four Friends. Second and Cheaper 
 Edition, much enlarged. Crown 8vo. %s. 6d. 
 One of the chief designs of the Editors, in preparing this vohwie, 
 zuas to restore the Psalter as far as possible to the order in which 
 the Psalms were written. They give the division of each Psalm 
 into strophes, and of each strophe itito the lines xuhich composed it, 
 and a??iend the errors of translation. In accomplishing this work 
 they have mainly followed the guidance of Professor Henry Ewald. 
 A Supplement contains the chief specimens of Hebreiv lyric poetry 
 not included in the Book of Psalms. The Spectator calls it '■''One 
 of the most instructive and valuable books that have been published 
 for many years. " 
 
 Golden Treasury Psalter. — The Student's Edition. 
 
 Being an Edition with briefer Notes of the above. i8mo. 3J. (id. 
 This volume will be found to meet the requirements of those who wish 
 
THEOLOGICAL BOOKS. 45 
 
 /.;- a smaller edition of the lari^er work, at a lonver pnce for family 
 use, and for the use of youn:^er pupils iu Public Schools. 7 he 
 • short notes 7i'hich are appended to the volume will, it is hoped, 
 suffice to make the meaning intellv^hle throughout. 7 he aim op 
 this edition is simply to put the reader as far as possible in pos- 
 session of the plain meaning of the writer. '' It is a gem,'' the 
 Nonconformist says. 
 
 Ramsay.— THE CATECHISER'S MANUAL; or, the 
 Church Catechism Ilhistrated and Explained, for the Use of 
 Clerg)'men, Schoohnasters, and Teachers. By Arthur Ramsay, 
 M.A. Second Edition. i8mo. is.dd. 
 
 This Manual, which is in the form of question and aus7C'ei; is in- 
 tended to afford full assistance both to learners and teachers, to 
 candidates for Confirmation as ivell as to clergymen, in the 
 understanding of the Church Catechism, and of all the matters 
 referred to therein. 
 
 Rays of Sunlight for Dark Days. A Book of Selec- 
 tions for the Suffering. With a Preface by C. J. Vaughan, D.D. 
 i8mo. Fifth Edition. -3^. dd. Also in morocco, old style. 
 Dr. Vaughan says in the Preface, after speaking of the general run 
 of Books of Comfort for Mourners, ''It is because I think that 
 the little volume mno offered to the Christian sufferer is one of 
 greater wisdom and of deeper experience, that I have readily con- 
 sented to the request that I would introduce it by a fno rvords of 
 Preface. " The book consists of a series of very brief extracts from 
 a i^reat variety of authors, in prose and poetry, suited to the many 
 mlods of a 'mourning or suffering mind ''Mostly gems of the first 
 water.'' — Clerical Journal. 
 
 Reynolds.— NOTES OF THE CHRISTIAN LIFE. A 
 Selection of Sermons by Henry Roi$ert Reynolds, B.A., 
 President of Cheshunt College, and Fellow of University College, 
 London. Crown 8vo. 7^". 6</. 
 
 This work may be taken as representative of the mode of thought and 
 feeling which is most popular amongst the freer and more cultivated 
 
46 THEOLOGICAL BOOKS. 
 
 Nonconformists. " The reader throughout,^'' says the Patriot, 
 ^^ feels himself in the grasp of an earnest and careful thinker J'' 
 ^Tt is long,'''' says the Nonconformist, '■^ since we have met with 
 any published sermons better calculated than these to sti?)iulate 
 devout thought, and to bring home to the soul the reaUty of a 
 spiritual life.^'' 
 
 Roberts.— DISCUSSIONS ON THE GOSPELS. By the 
 
 Rev. Alexander Roberts, D.D, Second Edition, revised and 
 enlarged. 8vo. i6s. 
 
 This volume is divided into two parts. Part I. '■''0)1 the Language 
 employed by our Lord and His Disciples,^^ in which the author 
 endeavours to prove that Greek zoas the language usually employed 
 by Christ Hijuself in opposit'ion to the common belief that Our 
 Lo?'d spoke Aramcean. Part II. is occiipied zvith a discussion 
 ''''On the Original Language of St. Matthew'' s Gospel," and on 
 '^ The Origin and Authenticity of the Gospels.'''' '''The author 
 brings the valuable qualifications of learning, temper, and an 
 independent judgment. " — Daily News. 
 
 Robertson.— PASTORAL COUNSELS. Being Chapters 
 on Practical and Devotional Subjects. By the late John Robert- 
 son, D.D. Third Edition, with a Preface by the Author of 
 *' The Recreations of a Countiy Parson." Extra fcap. 8vo. 6j. 
 These Sermons are the f'ee utterances of a strong and independent 
 thinker. He does not depart from the essential doctrines of his 
 Church, but he expounds them in a spirit of the ividest charity, and 
 always having most prominently in view the requirements of pi-ac- 
 tical life. *' The sermons are admirable specimens of a practical, 
 earnest, and instj'uctive style of pulpit teaching. " — Nonconfortiiist. 
 
 Rowsell.— MAN'S LABOUR AND GOD'S HARVEST. 
 
 Sermons preached before the University of Cambridge in Lent, 
 1 86 1. Fcap. 8vo. y. 
 
 This volume contains Five Sermo}7s, the genej-al drift of which is 
 indicated by the title. "We strojigly recommejid this little volume 
 to young men, and especially to those who are contemplating work- 
 
THEOLOGICAL BOOKS. 47 
 
 ing for Christ in Holy 0;v/t7x"— Literary Churchman. ''Mr. 
 RawseWs Sermons must, ^ve Jed sure, have touched the heart oj 
 many a Cambridge Undergi-aduate, and arc deserving of a wide 
 general circulation. '" — The Ecclesiastic. 
 
 Salmon. — THE REIGN OF LAW, and other Sermons, 
 preaclied in the Chapel of Trinity College, Dublin. By the Rev. 
 George Salmon, D.D., Regius Professor of Divinity in the 
 University of Dublin. Crown 8vo. 6^, 
 
 Sanday.— THE AUTHORSHIP AND HISTORICAL 
 CHARACTER OF THE FOURTH GOSPEL, considered in 
 reference to the Contents of the Gospel itself. A Critical Essay. 
 By William Sanday, M.A., Fellow of Trinity College, Oxford. 
 Crown 8vo. %s. 6d. 
 
 The object of this Essay is critical and nothing more. The Author 
 attempts to apply faithfully and persistently to the contents of the 
 much disputed fourth Gospel that scientific method which has been 
 so successful in other directions. '' The facts of religion,'" the 
 Author beliez'es, "(i. e. the documents, the history of religious 
 bodies, &^c.) are as much facts as the lie of a coal-bed or the forma- 
 tion of a coral -reef'' " The Essay is not only most valuable in 
 itself, but full of promise for the future.'''' — Canon Westcott in the 
 Academy. 
 
 Sergeant.— SERMONS. By the Rev. E. W. Sergeant, 
 ISLA., Balliol College, Oxford; Assistant Master at Westminster 
 College. Fcap. 8vo. 2s. 6d. 
 
 This volume contains iVine Sermons on a variety of topics, preached 
 by the author at various times and to various classes of hearers. 
 The First Sermon is on Free Inquiry. 
 
 Smith.— PROPHECY A PREPARATION FOR CHRIST. 
 Eiglit Lectures preached before the University of Oxford, being the 
 Bampton Lectures for 1869. By R. Payne Smith, D.D., Dean 
 of Canterbury. Second and Cheaper Edition. Crown 8vo. 6j. 
 The author s object in these Lectures is to shew that there exists in the 
 
48 THEOLOGICAL BOOKS. 
 
 Old Testament an ele77ient, which no criticism on naturalistic 
 principles can either account for or explain away: that element is 
 Prophecy. The author endea-uours to prove that its force does not 
 consist merely in its predictions. The Bible describes man's first 
 estate of innocency, his fall, and the promise given by God of his 
 restoration. Virtually the promise meant that God would give 
 man a true religion; and the author asserts that Christianity is 
 the sole religion on earth that fulfils the conditions necessary to 
 constitute a true religion. God has pledged His oiun attributes 
 in its behalf; this pledge He has given in miracle and prophecy. 
 The author endeavours to shew the reality of that portion of the 
 proof founded on prophecy. ^'' These Lectures overfloxv with solid 
 learning. " — Record. 
 
 Smith. — CHRISTIAN FAITH. Sermons preached before 
 
 the University of Cambridge. By W. Saumarez Smith, M.A., 
 
 Principal of St. Aidan's College, Birkenhead. Fcap. 8vo. 3J-. 6(/. 
 
 The first two sermons in this volu7ne have special reference to the 
 
 Pe7-son of Chi'ist ; the next two are concerned with the inner life 
 
 of Christians ; and the last speaks of the outward development of 
 
 Christian faith. '■^Appropriate and earnest sermons, suited to the 
 
 practical exhortation of an educated congregation. " — Guardian. 
 
 Stanley.— Works by the Very Rev. A. P. Stanley, D.D., 
 
 Dean of Westminster. 
 THE ATHANASIAN CREED, with a Preface on the 
 
 General Recommendations of the Ritual Commission. Cr. 
 
 8vo. 2i-. 
 
 The object of the work is not so much to urge the omission or change 
 of the Athanasian Creed, as to shrcv that such a relaxation ought 
 to give offejice to no reasonable or religious mind. With this 
 vieT.il, the Dean of Westminster discusses in succession — (i) the 
 Authorship of the Creed, (2) its Btterftal Characteristics, (3) the 
 Peculiarities of its Use in the Church of England, (4) its Ad- 
 vantages and Disadvantages, (5) its vaj'ious Interpi-etations, and 
 (6) the Judgment passed tipon it by the Ritual Coinmission. hi 
 conclusion. Dr. Stanley maintains that the use of the Athanasian 
 
THEOLOGICAL BOOKS. 49 
 
 Stanley (Dean) — continued. 
 
 Creed s/icitld no longer be made corupiilsory. ^^Dr. Stanley puts 
 unth admirable force the objeetions which may be made to the Creed ; 
 equally admirable^ lue think, in his statement of its advantages.''^ — 
 Spectator. 
 
 THE NATIONAL THANKSGIVING. Sermons preached 
 in Westminster Abbey. Second Edition. Crown Svo. 2s. 6d. 
 These Sermons are (i) ^^ Death and Life,^^ preached December 10, 
 1 871; (2) ''The Trumpet of Patmos,'" December 17, 1871; 
 (3) •' The Day of Thanksgiving" March 3, 1872. // is hoped 
 that these Sermons may recall, in some degree, the serious reflections 
 connected with the Prince of Wales's illness, 'which, if the nation is 
 true to itself, ought not to perish with the moment. The proceeds of 
 the publication zuill be drooled to the Fit nd for the Restoration of 
 St. PauVs Cathedral. ''In point of fervour and polish by far the 
 best specimens in print of Dean Stanle/s eloquent style. " — Standard. 
 
 Sunday Library. See end of this Catalogue. 
 
 Swainson. — Works by C. A. Swainson, D.D., Canon of 
 Chichester : — 
 
 THE CREEDS OF THE CHURCH IN THEIR RE- 
 LATIONS TO HOLY SCRIPTURE and the CONSCIENCE 
 OF THE CHRISTIAN. Svo. cloth. 9^. 
 
 The lectures which compose this vohime discuss, amongst others, the 
 follo7i'ing subjects : "Faith in God," " Exercise of our Reason " 
 "Origin and Authority of Creeds," and "Private judgment, its 
 use and exercise." " Treating of abstruse points of Scripture, he 
 applies them so forcibly to Christian duty and practice as to prove 
 eminently sei-z'iceable to the Church." — ^John Bull, 
 
 THE AUTHORITY OF THE NEW TESTAMENT, 
 and other LECTURES, delivered before the University of Cam- 
 bridge. Svo. cloth. i2s. 
 
 The first series of lectures in this work is on " The Woi'ds spoken by 
 
 4 
 
50 THEOLOGICAL BOOKS. 
 
 the Apostles of Jesus,'' "-The Inspiration of God's So-vants," 
 " The Human Character of the Inspired Writers'' and " The 
 Divine Character of the Word written. " The second embraces 
 lectures on ^'- Sin as Imperfection," '■'' Sin as Selfzuill," '■'■ What- 
 soever is not of Faith is Sin," " Christ the Saviour," and " IVie 
 Blood of the Nezu Covenant." The third is on ''^Christians One 
 Body in Christ," " The One Body the Spouse of Christ," " Christ's 
 Prayer for Unity," " Our Reconciliation should be manifested in 
 common Worship," and '■^ Ambassadors for Christ." ""^ All the 
 grave and azuful questions associated tvith hujnan sinfulness and 
 the Divine plan of redemption are discttssed with minute and 
 painstaking care, and in the Appendix all the passages of Scripture 
 referring to them are marshalled and critically revieived." — 
 Wesleyan Times. 
 
 Taylor.~THE RESTORATION OF BELIEF. New and 
 Revised Edition. By Isaac Taylor, Esq. Crown 8vo. %s. 6d. 
 
 The earlier chapters aj'e occupied with an examination of the primitive 
 history of the Christian Religion, and its relation to the Roman 
 government ; and here, as well as in the remainder of the work, the 
 author shews the bearing of that history on some of the difficult and 
 interesting questions which have recently been claiming the attention 
 of all earnest men. The book will be found to contain a clear and 
 full statement of the case as it at present stands in behalf of Christ- 
 ianity. The last chapter of this New Edition treats of '■''The 
 Present Position of the Argument concerning Christianity," with 
 special reference to M. Renan's Vie de Jesus. The Journal of 
 Sacred Literature says, — ^'■The current of thought zvhich runs 
 through this book is calm and clear, its tone is earnest, its manner 
 courteous. The author has carefully sttidied the successive problems 
 which he so ably handles. " 
 
 Temple.— SERMONS PREACHED IN THE CHAPEL 
 of RUGBY SCHOOL. ByF. Temple, D.D., Bishop of Exeter. 
 New and Cheaper Edition. Extra fcap. 8vo. 4^-. 6d. 
 
 This volume contains Thirty-five Sermons on topics more or less ijiti- 
 mately connected zvith every -day life. The following are a feiv of 
 the subjects discoursed upon: — ''''Love and Duty:" '"''Coming to 
 
THEOLOGICAL BOOKS. 51 
 
 Temple (F., T>.T>.)—co?ithiueii. 
 
 Christ f' ''Great Men f' ''Faith f' "Doubts;'" " Scruples r 
 "Onlina/ Siu;" "Friendship;'' "I/elpiui; Others ;'' " The Dis- 
 cipline 0/ Temptation;'' "Strength a Duty;" " IVorldliness ;" 
 "III Temper;" " The Burial of the Past." The Critic speaks of 
 them thus : — "We trust that the tender affectionate spirit of practical 
 Christianity which runs through every page of the volume will have 
 its due effect. . . . desiring to rouse the youthful hearers to a sense of 
 duty, and to arm them against the perils and dangers of the 7C>orld 
 against which they are so soon to battle. " 
 
 A SECOND SERIES OF SERMONS PREACHED IN 
 THE CHAPEL OF RUGBY SCHOOL. Second Edition. 
 Extra fcap. Svo. 6s. 
 
 This Second Series of Forty-two brief pointed, p-actical Sermons, on 
 topics intinuitely connected with the e^'cty-day life of young and old, 
 will be acceptable to all who are accjuainted imth the First Series. 
 The folhmnng are a fio of the subfxts treated of : — "Disobedience,'^ 
 "Almsgiving," " The Unknoxvn Guidance of God," "Apathy one 
 of our Trials," "High Aims in I^adeis," "Doing our Best," 
 " The Use of Kno-iVledge," "Use of Obso-vances," "Martha and 
 Mary," "John the Baptist," "Severity before Mercy," "Even 
 Mistakes Punished," "Morality and Religion," "Children," 
 "Action the Test oj Spiritual life," "Self Respect," "Too Late," 
 "The Tercentenaiy." 
 
 A THIRD SERIES OF SERMONS PREACHED IN 
 RUGBY SCHOOL CHAPEL IN 1S67— 1869. Extra fcap. 
 Svo. 6s, 
 
 This third series of Bishop Temple's Rugby Sermons, contains thirty- 
 six brief discourses, characterized by "a penetrating and direct 
 practicalness, informed by a rare intuitive sympathy with boy- 
 nature ; its keen perception of reality and earnestness, its equally 
 keen sympathy 7inth what is noblest in sentiment and feelings." 
 The volume includes the "Good-bye" sermon preached on his 
 leaving Rugby to enter on the ofpice he nozu holds. 
 
52 THEOLOGICAL BOOKS. 
 
 Thring. — Works by Rev. Edward Thring, M.A. 
 
 SERMONS DELIVERED AT UPPINGHAM SCHOOL. 
 Crown 8vo. 5-^- 
 
 In this volume are contained Forty-seven brief Sermons^ all on 
 subjects more or less intimately connected with Public-school life. 
 ' ' We desire very highly to commend these capital Sermons which 
 treat of a boy''s life and trials in a thoroughly practical way and 
 with great shnplicity and impressiveness . They deserve to be classed 
 ivith the best of their kind.^'' — Literary Churchman. 
 
 THOUGHTS ON LIFE-SCIENCE. New Edition, en- 
 larged and revised. Crown 8vo. 7^-. 6^. 
 
 In this volic?ne are discussed in afaiiiiliar manner sojjie of the most 
 interesting problems between Science and Religion^ Reason and 
 Feeling. ' ''Learning and Science," says the Author, ' ^ai'e claiming 
 the right of building itp and pulling doivn everything, especially 
 the latter. It has seemed to me no tiseless task to look steadily at 
 what has happened, to take stock as it were of man^s gains, and to 
 endeavour amidst new circujnstances to arrive at so7ne rational 
 estimate of the bearings of things, so that the limits of what is pos- 
 sible at all events may be clearly 7narked out for ordinary readers. 
 .... This book is an endeavour to bring out some of the maifi 
 facts of the zuorld." 
 
 Tracts for Priests and People. By Various 
 Writers. 
 
 The First Series. Crown 8vo. Sj-. 
 The Second Series. Crown Svo. Sj-. 
 The whole Series of Fifteen Tracts may be had separately, price 
 One Shilling each. 
 
 A series of papers ivritten after the excitement aroused by the publica- 
 tion of '•'' Essays and Reviezus^^ had somewhat abated, and designed, 
 by the exposition of positive truth, to meet the religious difficulties of 
 honest inqtiirers. Amongst the writers are Mr. Thomas Hughes, 
 Professor Maurice, the Rev. y. Llrdjellyn Davies, and Mr. J. M. 
 Ludlow. 
 
THEOLOGICAL BOOKS. 53 
 
 Trench. — Works by R. Chenevix Trench, D.D., Arch- 
 bishop of Dublin. (For other Works by the same author, see 
 BioGRArmcAL, Belles Lettres, and Linguistic Cata- 
 logues). 
 
 Arc/ibis/iop Trench is well kncnon as a writer wJio has the happy 
 faculty of being able to take with discrimination the results of the 
 highest criticism and scholarship, and present them in such a shape 
 as will be not only valuable to scholars, but interesting, intelligible, 
 and of the greatest use ez'en to the ordinary reader. It is generally 
 ackncnoledged that f era men have been more successful in bringing 
 out the less olwioiis meanings of the JVe7o Testament, or done more 
 for the popular yet scholarly exposition of the Bible generally. 
 
 NOTES ON THE PARABLES OF OUR LORD. 
 Eleventh Edition. Svo. I2J-. 
 
 This 7iiork has taken its place as a standard exposition and interpret- 
 ation of Christ's Parables. The book is prefaced by an Intro- 
 ductory Essay in four chapters : — /, On the definition of the 
 Parable. II. On Teaching by Parables. III. On the Interpret- 
 ation of the Parables. IV. On other Parables besides those in the 
 Scriptures. The author then proceeds to take up the Parables one 
 by one, and by the aid of philology, history, antiquities, and the 
 researches of travellers, shezcs forth the significance, beauty, and 
 applicability of each, concluding with what he deems its true moral 
 interpretation. In the numerous Notes are many valuable references, 
 illustrative quotations, critical ajid philological annotations, etc., 
 and appended to the volume is a classified list of fifty-six xvorks on 
 the Parables. 
 
 NOTES ON THE MIRACLES OF OUR LORD. 
 Ninth Edition. Svo. 12s. 
 
 In the * Preliminary Essay'' to this work, all the momentoits and 
 interesting questions that have been raised in connection with 
 Miracles, are discussed with considerable fulness, and the author's 
 usual candour and learning. The Essay consists of six chapters : 
 — /. On the Names of Miracles, i. e. the Greek words ly lohich 
 they are designated in the Neiv Testament. II. The Miracles 
 
54 THEOLOGICAL BOOKS. 
 
 Trench — contiimed. 
 
 and Natwe — What is the difference between a Miracle and 
 any event in the ordinary course of Nature? III. The 
 Authority of Miracles — Is the Miracle to coinmand absolute obe- 
 dience? IV. The Evangelical, compared zuith the other cycles of 
 Miracles. V. The Assaults on the Miracles—!. The Jezvish. 
 2, The IIeatheti(Celsus etc.). 3. The Pantheistic (Spinosa etc.). 
 , 4. The Sceptical ( Hume). 5. The Miracles only relatively mi- 
 raculous ( Schileiermacher). 6. The Rationalistic (Paulus). ^. 
 The Historico- Cr-itical ( Woolston, Strauss). VI. The Apologetic 
 Worth of the Miracles. The autJior then treats the separate 
 Miracles as he does the Parables. 
 
 SYNONYMS OF THE NEW TESTAMENT. New 
 Edition, enlarged. 8vo. cloth. \2s. 
 
 The study of synonyms in any language is valuable as a disciplitie 
 for training the mind to close and accurate habits of thought ; 
 more especially is this the case in Greek — "« language spoketi by 
 a people of the f nest and subtlest intellect ; who saw distinctions 
 %vhe}'e others saw none ; xoho divided out to different words what 
 others often zvere content to huddle confusedly tinder a common 
 term. . . . Where is it so desirable that we should miss nothing, 
 that we should lose no finer intention of the writer, as in those 
 words ivhicJi ai'e the vehicles of the very mind of God Himself?^'' 
 This %oork is recognised as a valuable companion to every student 
 of the New) Testament in the original. This, the Seventh Edition, 
 has been carefully revised, and a considerable nujuber of new 
 synonyms added. Appended is an Index to the Synonyms, and 
 an Index to many other zvords alluded to or explained throughout 
 the zvo7'k. ^^Heis,^^ the Athenseum says, ^^ a guide in this depart- 
 ment of knozuledge to whom his readers jnay intrust themselves with 
 confidence. His sober judgment and sound sense are barriers against 
 the 7?iisleading influence of arbitrary hypotheses.^'' 
 
 ON THE AUTHORIZED VERSION OF THE NEW 
 TESTAMENT. Second Edition. 8vo. 7^. 
 Archbishop Trench's familiarity with the Nezv Testament makes 
 him peculiarly fitted to estimate the value of the present translation. 
 
THEOLOGICAL BOOKS. 55 
 
 Tre n ch — continued. 
 
 and to give directions as to haiv a vnv one should he proceeded 
 with. After some Introductory Remarks, in which the propriety 
 of a revision is briefly discussed, the whole question of the merits 
 of the present version is gone into in detail, in eln-en chapters. 
 Appended is a chronological list of xvorks bearing on the subject, 
 an Index of the principal Texts considered, an Index of Greek 
 Words, and an Index of other Words refa'red to throughout the 
 book. 
 
 STUDIES IN THE GOSPELS. Second Edition. 8vo. 
 \os. 6d. 
 
 This book is published under the conviction that the assertion often 
 made is untrue, — viz. that the Gospels are in the main plain and 
 easy, and that all the chief difficulties of the New Testament are 
 to be found in the Epistlts. These ''Studies,'" sixteen in number, 
 are the fruit of a much larger scheme, and each Study deals 
 with some important episode mentioned in the Gospels, in a critical, 
 philosophical, and practical manner. Many learned references 
 and quotations are added to the lYotes. Among the subjects treated 
 are: — The Temptation ; Christ and the Samaritan Woman; The 
 Three Aspirants; The Transfiguration ; Zacchteus ; The True 
 Vine; The Penitent Malefactor; Christ and the Two Disciples on 
 the way to Emmaus. 
 
 COMMENTARY ON THE EPISTLES to the SEVEN 
 
 CHURCHES IN ASIA. Third Edition, revised. Svo. %s. 6d. 
 
 The present work consists of an Introduction, being a commentary 
 
 on Rez'. i. 4 — 20, a detailed examination oj each of the Seien 
 
 Epistles, inr all its bearings, and an Excursus on the Historico- 
 
 Prophetical Interpretation of the Epistles. 
 
 THE SERMON ON THE MOUNT. An Exposition 
 drawn from the writinijs of St, Augustine, with an Essay on liis 
 merits as an Interpreter of Holy Scripture. Third Edition, en- 
 larged. Svo. \os. 6d. 
 
 The first half of the present -work consists of a dissertation in eight 
 chapters on ''Augustine as an Interpreter of Scripture,''^ the titles 
 
56 THEOLOGICAL BOOKS. 
 
 Trench — continued. 
 
 of the several chapters being as follcnv : — /. Augustini s General 
 Viezus of Scripture and its Interpretation. II. The Extei'nal 
 Helps for the Interpretation of Scripture possessed by Augustine. 
 III. Augustine^ s Pj'inciples and Canons of Inteipretation. IV. 
 Augustinis Allegorical Inteipretation of Scripture. V. Illustra- 
 tions of Augustine's Skill as an Interpreter of Scripture. VI. 
 Augustine on John the Baptist and on St. Stephen. VII. Au- 
 gustine on the Epistle to the Romans. VIII. Miscellaneous Ex- 
 amples of Augustinis Interpretation of Scripture. The latter half 
 of the work consists of Augustine'' s Exposition of the Sei'mon on 
 the Mount, not howei'er a me^^e series of quotations frojn Augustine, 
 but a connected account of his sentif?ients on the various passages of 
 that Sermon, interspersed ivith criticisms by Archbishop Trench. 
 
 SERMONS PREACHED in WESTMINSTER ABBEY. 
 Second Edition. 8vo. loj. 6^. 
 
 These Sermons embrace a wide vai'iety of topics, and are thoroughly 
 practical, earnest, and evangelical, and siinple in style. The 
 follo%ving are a few of the subjects: — '■'■ Tercentenajy Celebration 
 of Queen Elizabeth'' s Accession;'''' ''''Conviction and Conversion f 
 ''The Incredulity of Thomas-" " The Angels' Hymn;'' "Count- 
 ing the Cost;''' " The Holy Trinity in Relation to our Prayers;" 
 "On the Death of Genej'al Havelock;" "Christ Weeping over , 
 Jeriisalem;" "Walking with Christ in White.'" 
 
 SHIPWRECKS OF FAITH. Three Semions preached 
 before tlie University of Cambridge in May, 1867. Fcap. 8vo. 
 is. 6d. 
 
 These Sermons are especially addressed to young men. The subjects 
 are "Balaam," "Saul," and "Judas Iscariot," three of the 
 mournftdlest lives recorded in Scripture, ''''for the greatness of 
 their vocation, and their disastrous falling short of the same, 
 for the utter defeat of their lives, for the shipnureck of eveiything 
 ^uhich they 'made. " These lives are set fcn-th as beacon-lights, 
 ' ' to warn us off from pe}-ilous reefs and quicksands, which have 
 been the destruction of many^ and which might only too easily ine 
 
THEOLOGICAL BOOKS. 57 
 
 Tre n ch — continued. 
 
 ours.'''' 77/t' Jolm Bull says^ ^^thcyare^ likeall hetvritcs, affectionate 
 and earnest liiseourses." 
 
 SERMONS Preached for the most part in Ireland. 8vo. 
 
 lOi'. 6d. 
 
 This volume consists of Thirty-tioo Serfnons, tlie greater part of 
 loJiich were preached in Ireland ; the subjects are as folloavs : — 
 Jacob, a Prince with God and with Men — Aip-ippa — The IFonian 
 that was a Sinner — Secret Faults — The Serpen ITorse Spirits — 
 Freedom in the lYuth — Joseph and his Brethren — Bearing one 
 another'' s Burdens — Christ's Challenge to the World — The Lore of 
 Alonty — The Salt of the Earth — lyie Armour of God — Light in 
 the Lord — The Jailer of Philippi — The Thorn in the Flesh — 
 Isaiah's Vision — Selfishness — A bra ha ju interceding for Sodom — 
 Vain Thoughts — Pontius Pilate — The Brazen Serpent — The Death 
 and Burial of Moses — A Word frotn the Cross — The Church's 
 Worship in the Beauty of Holiness — Every Good Gift from Aboz'e 
 — On the Healing of Prayer — The Kingdom which cometh not 
 uith Observation — Pressing torvards the Mark — Saul — The Good 
 Shepherd — The Valley of Dry Bones — All Saints. 
 
 Tudor.— The DECALOGUE VIEWED as the CHRIST- 
 IAN'S LAW. With Special Reference to the Questions and 
 Wants of the Times. By the Rev. Rich. Tudor, B.A. Crown 
 8vo. los. 6d. 
 
 The author's aim is to bring out the Christian sense of the Decalogue 
 in its application to existing needs and questions. The work 7vill 
 be found to occupy ground which no other single 7C'ork has hithei'to 
 filled. It is divided into Two Parts, the First Part consisting of 
 three lectures on ^^Duty," and the Second Part of twelve lectures 
 on the Ten Commandmoits. The{j\x:\xdX20[\saysofit, '■^ His volume 
 throughout is an outspoken and sound exposition of Christian 
 morality, based deeply upon true foundations, set forth system- 
 atically, and forcibly and plainly expressed — as good a specimen of 
 7i'hat pulpit lectures ought to be as is often to be found. " 
 
53 THEOLOGICAL BOOKS. 
 
 Tulloch.— THE CHRIST OF THE GOSPELS AND 
 THE CHRIST OF MODERN CRITICISM. Lectures on 
 M. Renan's "Vie de Jesus." By John Tulloch, D.D., 
 Principal of the College of St. Mary, in the University of St. 
 Andrew's. Extra fcap. 8vo. 4^. 6d. 
 
 While Dr. Tulloch does not hesitate to grapple boldly with the 
 statements and theories of Renan, he does so in a spirit of perfect 
 fairness and courtesy, eschezving all personalities and sinister in- 
 sinuations as to motives and sincerity. The ivork ivill he found 
 to be a fair and full statemetit, in Dr. Tulloch'' s eloquent style, 
 of the case as it stands against Renan''s theo7y. 
 
 Vaughan.— Works by Charles J. Vaughan, D.D., Master 
 of the Temple : — 
 
 Dr. Vaughan^s genuine sympathy with the difficulties, sorrows and 
 struggles of all classes of his fellow-jnen, his thorough disinterested- 
 ness, and his high vieivs of life have been acknoiuledged by critics of 
 all creeds. N^o sermons can be more applicable to the ever- 
 7'ecu7'ring ills, bodily, mental, and spiritual, that flesh is heir to. 
 His commeiitaries and expository lectures are those of a faithful 
 evangelical, but at the same time liberal-^ninded interpn'eter of 
 what he believes to be the Word of God. 
 
 CHRIST SATISFYING THE INSTINCTS OF HU- 
 MANITY. Eight Lectures delivered in the Temple Church. 
 Extra fcp. Svo. '^s. 6d. 
 
 The object of these Sermons is to exhibit the spiritual wants of human 
 nature, and to p7'ove that all of them receive full satisfaction in 
 Christ. The various instincts which He is shewn to meet are those 
 of Truth, Reverence, Terfection, Liberty, Courage, Sympathy, 
 Sacriflce, and Unity. " We are convinced that there are congrega- 
 tions, in number unmistakcably increasing, to %uhom such Essays 
 as these, full of thought and learning, are infinitely more beneficial, 
 for they ai'e more acceptable, than the recognised type of sermons. " 
 —John Bull. 
 
THEOLOGICAL BOOKS. 59 
 
 Vaughan (Dr. C ].)— continued. 
 
 MEMORIALS OF HARROW SUNDAYS. A Selection 
 of Sermons preached in Harrow School Chapel. ^Vilh a View 
 of the Chapel. Fourth Edition. Crown Svo. ioj-. 6</. 
 IVhUe these Sermons deal ivith subjects that in a peculiar ivay concern 
 the vouNi^, and in a manner that cannot fail to attract their atteti- 
 tion and influence their conduct, they are in r.<ery respect applicable 
 to people of all ages. ^'Disciissingr says the ]o\v\\ Bull, ''those 
 forms of ez'il and impediments to duty which peculiarly beset the 
 young, Dr. Vaughan has, with singular tact, blended deep thought 
 and\nalytical investigation of principles with interesting earnest- 
 ness and eloquent simplicity." The Nonconformist says ''the 
 volume is a precious one for family reading, and for the hand 
 of the thoughtful boy or young man entering life.'' 
 
 THE BOOK AND THE LIFE, and other Scmions, 
 preached before the University of Cambridge. New Edition. 
 Fcap. Svo. 4^. 6(/. 
 
 These Sermons are all of a thoroughly practical nature, and some of 
 them are especially adapted to those who are in a state of anxious 
 doubt. " They meet;' the Freeman says, " in what appears to us 
 to be the one true method, the scepticism and indifference to religious 
 tntth which are almost siire to trouble young men who read and 
 think. In short, we kn<rw no book more likely to do the young and 
 inquiring good, or to help them to gain that tone of mind xuanting 
 -which they may doubt and ask for ever, because always doubting 
 and asking in vain. " 
 
 TWELVE DISCOURSES on SUBJECTS CONNECTED 
 WITH THE LrrUKGY and WORSHIP of the CHURCH 
 OF ENGLAND. Fcap. Svo. 6^. 
 
 Four of these discourses were published in i860, in a work entitled 
 Revision of the Liturjjy ; four others have appeared in the Jorm 
 of separate sermons, deli^'ered on vanous occasions, and published 
 at the time by request; and four are nrw. All icill be found to 
 
6o THEOLOGICAL BOOKS. 
 
 Vaughan (Dr. C. J.) — continued. 
 
 fall strictly under the present title, reviewing the chief matters 
 suggested by the Church Liturgy. The Appendix contains two 
 articles, — one on ^^Subscription and Scniples," the other on the 
 '■'■Rubric and the Bimal Service.'''' The Press characterises the 
 volume as ' * eminently wise and temperate. " 
 
 LESSONS OF LIFE AND GODLINESS. A Selection 
 of Sermons preached in the Parish Church of Doncaster, Fourth 
 and Cheaper Edition. Fcap. 8vo. '^s. 6d. 
 
 This volume consists of Nineteen Sermons, inostly on subjects con- 
 nected zvith the every-day walk and conversation of Christians. 
 They bear such titles as " The Talebearer,'''' ^'■Features of Cha7'ity," 
 " The Dangei' of Relapse,'^ '■'■The Secret Life and the Outward,^^ 
 '■'■Family Prayer,'''' ^'- Zeal without Consistency,^^ '■'■The Gospel an 
 Licentive to Lidustry in Business,''^ ^^ Use and Abuse of the 
 World.'''' The '^'^tzi'sXox styles them ^^ earnest and hui>ian. They 
 are adapted to every class and order in the social sy stein, and zuill 
 be read %vith wakeful interest by all who seek to a?nend whatever 
 viay be amiss in their natural disposition or in their acquired 
 habits. " 
 
 WORDS FROM THE GOSPELS. A Second Selection 
 of Sermons preached in the Parish Cliurcli of Doncaster. Second 
 Edition. Fcap. 8vo. 4^-. 6c/. 
 
 Ln this volujne are Ttventy-t'ivo Sermons on subjects taken fro7n one 
 or other of the four Gospels. The Nonconformist cha7-acterises 
 these Sermons as '■'■ of practical earnestness, of a thoughtfuhtess that 
 peneti'ates the common coiiditio?is and experiences of life, and brings 
 the truths and examples of Scripture to bear on thon with singular 
 force, and of a style that owes its real elegance to the simplicity and 
 directness which have fi)ie culture for their roots. ... A book than 
 which feiv could give more holy pleasantness and solejun purpose to 
 their Sabbath ez-enim^s at home. " 
 
THEOLOGICAL BOOKS. 6i 
 
 Vaughan (Dr. C.J.) — continued. 
 
 LESSONS OF THE CROSS AND PASSION. Six 
 
 Lectures delivered in Hereford Cathedral during the Week before 
 
 Easter, 1S69. Fcap. 8vo. is. dd. 
 
 This volume contains Six Sermons on su/>Jects mainly connected -with 
 the death and passion of Christ. The titles of the Sermons are: — 
 /. ' ' Too Lat£' (Matt. xxii. 45^ //. ' ' The Divine Sacrifice and 
 the Unman Priesthood.'' IIL ''Lirce not the VVorhV IV. 
 • ' The Moral Glory of Christ. " T. " Ch ist made perfect through 
 Suffering." VI. '■''Death the Remedy of Christ's Loneliness." 
 ^'■This little volume,'^ the Nonconformist says, '■'• exhibits all his 
 best characteristics. Elezmled, calm, and clear, the Sermons pu>e 
 much to their force, and yet they seem literally to ozce nothing to it. 
 They are studied, but their grace is the grace of perfect simplicity.'' 
 
 LIFE'S WORK AND GOD'S DISCIPLINE. Three 
 Sermons. Fcap.' 8vo. cloth. 2s. 6d. 
 
 The Three Sermons contained in this volume have a oneness of aim 
 indicated by the title, and are on thefolloxving subjects :—I. " The 
 Work burned and the Workmen saved." II. ''The Individual 
 Hiring. " ///. ' ' The Remedial Discipline of Disease and Death. ' ' 
 
 THE WHOLESOME WORDS OF JESUS CHRIST. 
 Four Sennons preached before the University of Cambridge in 
 November 1866. Second Edition. Fcap. 8vo. cloth, y. 6d. 
 Dr. Vaughan uses the word ''Wholesome" here in its literal and 
 original sense, the sense in -which St. Paul uses it, as meaning 
 healthy, sound, conducing to right living ; and in t\ese Sermons 
 he points out, and illustrates sez'cral of the "wholesome" character- 
 istics of the Gospel,— the Words of Christ. The subjects of these 
 Sermons are as follo70 : — /. "Naturalness and Spirituality of 
 Rei'elation— Grandeur and Self Control— Truthfulness and Ten- 
 derness." II. ' ' Universality and Individuality of Christ's Gospel. " 
 ///. "Oblivions and Ambitions of the Life of Grace." IV. 
 "Regrets and Preparaiions of Human Life." The John Bull 
 says this volume is "replete with all the author's well-knoum 
 vigour of thought and richness of expression." 
 
62 THEOLOGICAL BOOKS. 
 
 Vaughan (Dr. C. J.) — continued. 
 
 FOES OF FAITH. Sermons preached before the Uni- 
 versity of Cambridge in November 1868. Fcap. 8vo. 3^. 6^/. 
 
 The ^^ Foes of Fait h^^ preached against in these Foiw Sermons are: — 
 /. ''Unreality:' II. ''Indolence.'''' Ill "Irreverence.'' IV. 
 ' 'Inconsistency., ' ' — ' ' Foes^ " says the author, ' ' zchich must he man- 
 fully fought against by all who tuould be finally admitted into that 
 holy communion and felloioship which is, for ti?ne and eternity, 
 the blessed company of all faithful people. " " They are written,'^ 
 the London Review says, "with culture and elegance, and exhibit 
 the thoughtful earnestness, piety, and good sense of their author. " 
 
 LECTURES ON THE EPISTLE to the PHILIPPIANS. 
 Third and Cheaper Edition, Extra fcap. 8vo. ^s. 
 
 Each Lecttire is prefaced by a literal translation from the Greek 
 of the paragraph which forms its subject, contains first a minute 
 explanation of the passage oiz xvhich it is based, and then a 
 practical application of the verse or clause selected as its text. 
 The Press speaks of these Lectures thus: — "Replete xvith good 
 sense and practical religious advice. . . The language of the 
 Apostle assumes a practical significance, which it seldom xvears 
 in the eyes of any ordinary reader, and Dr. Vaughan' s listeners 
 wotild feel themselves placed in the position of men receiving 
 inspired instruction on the ordhta^y business of life. We can 
 scarcely praise this plan too highly.''' 
 
 LECTURES ON THE REVELATION OF ST. JOHN. 
 Third and Cheaper Edition. Two Vols. Extra fcap. 8vo, Qi'. 
 
 /;/ this the Third Edition of these Lectures, the literal translations of 
 the passages expoujided will be found interwoven in the body of 
 the Lctures themselves. In attempting to expound this most- 
 hard-to-understaiul Book, Dr. Vaughan, tiliile taking from others 
 what assistance he required, has not adhered to any particular 
 school of interpretation, but has endcavoui-ed to shezu foi'th the 
 significance of this Revelation by the help of his strong common 
 
THEOLOGICAL BOOKS. 63 
 
 Vaughan (Dr. C. J.) — continued. 
 
 sense, critical acumen, scholarship, and rr^'erent spirit. ^^ Dr. 
 Vaughan' s Sermons,'^ ///c" Spectator j<7vj, *^ are the most practical 
 discourses on the Apocalypse loith which ive are acquainted.^^ Pre- 
 fixed is a Synopsis of the Book 0/ Revelation , and appended is an 
 Index of passages illustrating the language of the Book. 
 
 EPIPHANY, LENT, AND EASTER. A Selection of 
 Expository Sermons. Third Edition. Crown 8vo. los. 6d. 
 
 The first eighteen of these Sermons were preached during the seasons 
 ^1860, indicated in the title, and are practical expositions of pas- 
 sages taken from the lessons of the days on which they wae delriered. 
 The last eight Sermons were added to the Second Edition. As in 
 the case of the Lectures on Philippnans, each Lecture is prefaced 
 xvith a careful and literal rendering of the original of the passage 
 of zvhich the Lecture is an exposition. The Nonconformist says 
 that * ' in simplicity, dignity, close adherence to the words of Scrip- 
 ture, insight into ''the mind of the Spirit,^ and practical thought- 
 fulness, they are models of that species of pulpit instruction to which 
 they belong. " 
 
 THE EPISTLES OF ST. PAUL. For English Readers. 
 Part L, containing the First Epistle to the Thessalomans. 
 Second Edition. Svo. \s. 6d. Each Epistle will be published 
 separately in its chronological order. 
 
 // is the object of this work to enable English readers, unacquainted 
 with Greek, to enter with intelligence into the meaning, connection, 
 and phraseology of the writings of the great Apostle. ( r ) Each 
 Epistle will be prefaced by an Introduction containing information 
 as to the circumstances, design, and order of its composition. (2) 
 The Authorized English Version occupies the foremost place in 
 each page. (3) Beside it, in smaller type, is a literal English 
 Version, made from the o> iginal Greek. {4) A Jree paraphrase 
 stands belorw, in which it is attempted to express the sense and 
 connection of the Epistle. (5) The Notes include both doctrinal 
 explanation and verbal illustration; occasionally a brief word of 
 application has been introduced. 
 
64 THEOLOGICAL BOOKS. 
 
 Vaughan (Dr. C. J.) — continued. 
 
 ST. PAUL'S EPISTLE TO THE ROMANS. The Greek 
 
 Text, with Enghsh Notes. Third Edition, greatly enlarged. 
 
 Crown 8vo. 7^. dd. 
 
 This volume contains the Greek Text of the Epistle to the Romans as 
 settled by the Rev. B. F. Westcott, D.D., for his complete recension 
 of the Text of the New Testament. Appended to the text are copious 
 critical and exegetical Azotes., the result^ of almost eighteen years' 
 study on the pai't of the attthor. The '■'Bidex of IVoj-ds illustrated 
 or explained in the Notes''"' will be found, in some considerable 
 degree, an hidex to the Epistles as a whole. ^^ I have desired," 
 the author says, '■''to catch and to represent the meaning of each 
 passage and of the %vhole, zvithout deriving it from any secondary 
 source. One of my principal endeavours has been, to trace through 
 the New Testament the uses of the more remarkable words or phrases 
 which occur in the Epistle, arranging thejn, where the case required 
 it, under their vario7is modifications of sense. " Prefixed to the 
 volume is a discourse on '■'■St. PaiiVs Conversion and Doctrine," 
 suggested by some 7'ecent publications on St. FauPs theological 
 standing. Ft the Freface to the Third Edition, which has 
 been almost entirely rezvritten, among other things, is a Synopsis of 
 the contents of the Epistle. The Guardian says of the work, — 
 ^^For educated young men his co7nme7itary seetns to fill a gap 
 Jiitherto unfilled. . . As a whole. Dr. Vaughan appears to us to 
 have given to the ivorld a vahiable book of original and careful and 
 earnest thought bestowed on the accomplishment of a work which 
 will be of much service and which is much needed." 
 
 THE CHURCH OF THE FIRST DAYS. 
 Series I. The Church of Jerusalem. Third Edition, 
 
 " II. The Church of the Gentiles. Second Edition. 
 
 " III. The Church of the World. Second Edition. 
 Fcap. 8vo. cloth. 4J-. dd. each. 
 The work is in three volumes: — /. ^' The Church of Jerusalem," 
 
 extending from the 1st to the %th chapter (inclusive) of the Acts. 
 
 //. " The Church of the Gentiles, "from the ()th to the 16th chapter. 
 
 in. '•'■The Church of the World," from the Y'jth to the 2M1 
 
 chapter. Where necessary, the Authorized Version has been 
 
THEOLOGICAL BOOKS. 65 
 
 Vaughan (Dr. C. J.) — continued. 
 
 dcp^xr ted from, and a nciu literal translntion taken as the basis of 
 exposition. All possible topoi^rapliieal and /iistori<:al light has been 
 brought to bear on the subject ; and while thoroughly practical in 
 their aim, these Lectures 'will be found to afford a fair notion of tht 
 history and condition oj the Primitive Church. 7he British 
 Quarterly says^ — ^^ These Sermons are 7i<orthy of all praise, and 
 ore models of pulpit teaching.'" 
 
 COUNSELS for YOUNG STUDENTS. Three Sermons 
 preached before the University of Cambritlge at the Opening of 
 the Academical Year 1870-71. Fcap. 8vo. 2s. Gd. 
 
 The titles of the Three Sermons contained in this 7'olume are : — /. 
 * ♦ The Great Decision. " JL * ' The House and the Builder. " ///. 
 ** The Prayer and the Counter- Prayer. ^^ They all bear pointedly, 
 earnestly, and sympathisingly upon the conduct and pursuits of 
 young students and young men generally, to counsel whom, Dr. 
 Vaughan'' s qualifications and aptitude are ivell kno7un. 
 
 NOTES FOR LECTURES ON CONFIRMATION, 
 with suitable Prayers. Eighth Edition. Fcap. Svo. \s. 6d. 
 In preparation for the Confirmation held in HarrcKv School Chapel, 
 Dr. Vaughan 7(>as in the habit of printing week by 7veek, and dis- 
 tributing among the Candidates, some^vhat full notes of the Lecture 
 he purposed to deliver to them, together with a form of Prayer 
 adapted to the particular subject. He has collected these weekly 
 Notes and Prayers into this little volume, in the hope that it may 
 assist the labours of those 7i)ho are engaged in preparing Candidates 
 for Confirmation, and who find it difficult to lay their hand upon 
 any one book' of suitable instruction. The Press says the work 
 ^^ commends itself at once ly its simplicity and by its logical 
 arrangement. . . . While points of doctrine, as they arise, are not 
 lost sight of, the principal stress is laid on the preparation of the 
 heart rather than the head." 
 
 THE TWO GREAT TEMPTATIONS. The Tempta- 
 tion of Man, and the Temptation of Christ. Lectures delivered in 
 the Temple Church, Lent 1872. Extra fcap. Svo. 3.^. 6d. 
 
 5 
 
66 THEOLOGICAL BOOKS. 
 
 Vaughan. — Works by David J, Vaughan, M.A., Vicar of 
 St. Martin's, Leicester : — 
 SERMONS PREACHED IN ST. JOHN'S CHURCH, 
 LEICESTER, during the Years 1855 and 1856. Crown 8vo. 
 5^. 6r/. 
 
 These Twenty-jive Sermons embrace a great variety of topics, all 
 of the highest interest, are thoroughly practical in their nature^ 
 and calculated to give a hopeful view of life as seen in the light 
 shed upon it by Christianity. 
 
 CHRISTIAN EVIDENCES AND THE BIBLE. New 
 Edition, revised and enlarged. Fcap. 8vo. cloth. 5^-. 6^. 
 
 The main object of this series of Twelve Sermons is to shew, that, 
 quite irrespective of any theory as to the nature of the Bible and the 
 
 special inspiration of its authors, there is good and sufficient reason 
 for believing that Jesus Christ is the Son of God, who reveals and 
 reconciles meji to the Father. " This little volume,'''' the Spectator 
 says, "z'i" a model of that honest and reverent criticism of the Bible 
 ivhich is not only right, but the duty of English clergy jnen in such 
 times as these to put forth from the pulpit." 
 
 Venn.— ON SOME OF THE CHARACTERISTICS OF 
 BELIEF, Scientific and Religious. Being the Hulsean Lectures 
 for 1869. By the Rev. J. Venn, M. A. 8vo. 6s. 6d. 
 
 These discourses a7'e intended to illustrate, explain, and worh out into 
 some of their consequences, certain characteristics by which the attain- 
 ment of religious belief is prominently distinguished from the attain- 
 ment of belief upon most other subjects. 
 
 Warington.— THE WEEK OF CREATION ; or, THE 
 COSMOGONY OF GENESIS CONSIDERED IN ITS 
 RELATION TO MODERN SCIENCE. By George War- 
 ington, Author of "The Historic Character of the Pentateuch 
 Vindicated." Crown 8vo. ^.6d. 
 
 The greater part oj this work is taken up zuith the teaching of the 
 Cosmogony. Its pitrpose is also investigated, and a chapter />■ 
 
THEOLOGICAL BOOKS. 67 
 
 dez'oted to the consideration of the passage in which the difficulties 
 occur. **A very able vindication of the Mosaic Cosinoi^ony by a 
 writer who unites the advantages of a critical kmnvledge of the 
 Hebreio text and of distinguished scientific attainments. "—Spectator. 
 
 Westcott. — Works by BROOKE Foss Westcott, D.D., 
 Regius Professor of Divinity in the University of Cambridge; 
 Canon of Peterborough : — 
 
 TJie London Quarterly, speaking of Mr. Westcott^ says^ — "■To a 
 learning and accuracy which command respect and confidence^ he 
 unites what are not always to be found in union unth these qualities, 
 the no less valuable faculties of lucid arrangement and graceful and 
 facile expressio>i. " 
 
 AN INTRODUCTION TO THE STUDY OF THE 
 GOSPELS. Fourth Edition. Crown 8vo.. los.dd. 
 
 The author's chief object in this work has been to shezu that there is 
 a true mean between the idea of a formal harmonization of the 
 Gospels and the abandonment of their absolute truth. After an 
 Introductioji on the General Effects of the course of Modern Philo- 
 sophy on the popular vie^us of Christianity, he proceeds to 
 determine in what xuay the principles therein indicated may be 
 applied to the study of the Gospels. The treatise is divided into 
 eight Chapters: — /. The Preparation for the Gospel. J I. The 
 Jransh Doctrine of the Messiah. III. The Origin of the Gospels. 
 IV. The Characteristics of the Gospels. V. The Gospel of St. 
 John. VI. and VII. The Differences in detail and of arrange- 
 ment in the Synoptic Evangelists. VIII. The Difficulties of 
 the Gospels. . The Appendices contain much valuable subsidiary 
 matter. 
 
 A GENERAL SURVEY OF THE HISTORY OF THE 
 CANON OF THE NEW TESTAMENT DURING THE 
 FIRST FOUR CENTURIES. Third Edition, revised. Crown 
 8vo. los. 6d. 
 
 The object of this treatise is to deal with the iVrtU Testanu-iu as a 
 whole, and that on purely historical grounds. The separate books 
 
68 THEOLOGICAL BOOKS. 
 
 Westcott (Dr. B. F.) — continued. 
 
 of which it is co)nposed are considered not individually^ but as 
 claiming to be parts of the apostolic heritage of Christians. The 
 Author has thus endeavoured to connect the history of the A^ew 
 Testament Canon with the growth and consolidation of the Catholic 
 Church, and to point out the relation existing betiveen the amount of 
 e^ndence for the authcntkity of its component parts and the whole 
 mass of Christian literature. '''■The freatise,^^ says the British 
 Quarterly, "w a scholarly performance, learn-ed, dispassionate, 
 discrimhtating, worthy of his subject and of the p7-esent state of 
 Christian literature in relation to it.''* 
 
 THE BIBLE IN THE CHURCH. A Popular Account 
 of the Collection and Reception of the Holy Scriptures in the 
 
 Christian Churches. Third. Edition. i8mo. 4^-. 6d. 
 
 The present volume has been ^aritten under the impression that 
 a History of the whole Bible, and not of the New Testament 
 only, would be required, if those unfamiliar with the subject were 
 to be enabled to learn in what manner and with what consent 
 the collection of Holy Scriptures was first made and then enl- 
 arged and finally closed by the Church. Thojigh the wo?'k is 
 intended to be simple and popular in its method, the author, for 
 this very reason, has aifhed at the strictest accuracy. The 
 History of the Bible is brought do^vn to the i6th centuiy, and 
 the Appendix contains ttao articles, — /. "6>« the History of the 
 Canon of the Old Testa^nent before the Clwistian Era. " II. 
 ^^On the Contents of the most ancient MSS. of the Christian 
 Bible.'''' 7>^^ Literary Churchman jajj/j, ^^ Air. Wcstcotfs account 
 of the ^ Canon'' is true history in the very highest sense.*' 
 
 A GENERAL VIEW OF THE HISTORY OF THE 
 ENGLISH BIBLE. Second Edition. Crown 8vo. los. 6d. 
 
 In the Introduction the author notices briefly the earliest vernacular 
 versions of the Bible, especially those in Anglo-Saxon. Chapter I. 
 is occupied with an account of the Manuscript English Bible from, 
 the \/!^th century downwards ; and in Chapter II. is narrated. 
 
THEOLOGICAL BOOKS. 69 
 
 Westcott (Dr. B. Y .)— continued. 
 
 li'U/i many interesting personal and other details, the External 
 History of the Printed Bible. Bi Chapter HI. is set forth the 
 Internal History of the Eni^lish BiOle, shelving- to what extent 
 the various English Translations were independent^ and to what 
 extent the translators were indebted to earlier English and foreign 
 versions. In the Appendices, among other interesting and valtt- 
 able matter, will be found '"''Specimens oj the Earlier and Later 
 IVycliJite Versions;'' ''Chronological List of Bibles ;'' ''An Ex- 
 amination of Mr. Fronde's History of the English Bible.'' The 
 Pall Mall Gazette calls the work "A brief scholarly, and, to a 
 great extent, an original contribution to theological literature. " 
 
 THE CHRISTIAN LIFE, MANIFOLD AND ONE. 
 Six Sermons preached in Peterborough Cathedral. Crown 8vo. 
 2s. 6d. 
 
 The Six Sermons contained in this volume are the first preached by 
 the author as a Canon of Peterborough Cathedral. The subjects 
 are: — /. "Life consecrated by the Ascension." II. "Many Gifts, 
 One Spirit." JIL "The Gospel of the Resurrection." IV. 
 "Sufficiency of God." V. "Action the Test of Faith." VI. 
 "Progress from the Confession of God." The Nonconformist 
 calls them "Beautiful discourses, singularly devout and tender." 
 
 THE GOSPEL OF THE RESURRECTION. Thoughts 
 on its Relation to Reason and Histoiy. New Edition. P'cap. 
 8vo. ^y. 6d. 
 
 The p^resent Essay is an endeavour to consider some of the elementary 
 truths of Christianity, as a miraculous PcT'elation, from the side of 
 History and Reason. The author endeavours to sheio that a 
 dez^out belief in the Life of Christ is quite compatible 7cith a broad 
 vieio of the course of hunuin progress and a frank trust in the la^cs 
 of our (m<n minds. After a "Statement of the Question,'' and 
 an Introduction on "Ideas of God, Nature, Miracles," Chapter 
 I. treats of " The Resurrection and History;" Chapter II. " The 
 Resurrection and Man ;" Chapter HI. " The Resurrection and 
 the Church."—" IVe (nee," the Patriot says, "Mr. IVestcott a vety 
 
70 THEOLOGICAL BOOKS. 
 
 Westcott (Dr. B. F.) — continued. 
 
 great debt of gratitude for his ve7y able little treatise, so faithful 
 to the great truths 7v}iich are so precious to us, so catholic and 
 spiritual in its conceptions of these truths, and, moreover, so 
 philosophical in analysis, organism, and presoitation." 
 
 ON THE RELIGIOUS OFFICE OF THE UNIVER- 
 SITIES. U>^ the Press. 
 
 Wilkins.— THE LIGHT OF THE WORLD. An Essay, 
 by A,S. Wilkins, M.A., Professor of Latin in Owens College, 
 Manchester. Second Edition, Crown 8vo. 3^-. 6d. 
 This is the Hulsean Prize Essay for 1869. The subject p'oposed by 
 the Trustees was, '■''The Distinctive Pcatures of Christian as 
 compared with Pagan Ethurs.^' This the author treats in six 
 chapters: — /. "77^^' Object and Scope of the Discussion.''^ II. 
 and HI. '•'■ Pagan Ethics — their Historical Developmoit,''^ and 
 their Greatest Perfection.'' IV. V. and VI. ''Christian Ethics 
 — their Method, " their Perfection,"" and their Power. " The author 
 has tried to show that the Christian ethics so far transcend the 
 ethics of any or all of the Pago.n systems in method, in purity and 
 in power, as to compel 71s to assume for them an origin, differing in 
 "kind fro?n the origin of any purely human system. " It would be 
 difficult to praise too highly the spirit, the burden, the conclusions, or 
 the scholarly finish of this beautiful Essay.'' — British Quarterly 
 Review. 
 
 Wilson.— RELIGIO CHEMICI. With a Vignette beauti- 
 fully engraved after a Design by Sir Noel Paton. ' By George 
 Wilson, M.D. Crown 8vo. 8^.6^/. 
 
 '■'■George Wilson," says the Preface to this volume, '■'■ had it in his 
 heart for many years to write a book correspo)idiiig to the Religio 
 Medici of Sir Thomas Browne, 7vith the title Religio Chemici. 
 Several of the Essays in this volume were intended to form chapters 
 of it, but the health and leisure necessary to carry out his plans 
 zvere never attainable, and thus fragments only of the designed 
 zvo7-k exist. These fragments, hoivever, being in most cases like 
 
THEOLOGICAL BOOKS. 71 
 
 finished gems waiting to he set, some of them are now given in 
 a collected form to his friends and the public ^ — "--^ more fascina- 
 ting volume," the Spectator says, ''has seldom fallen into our 
 hands." 
 
 Wilson.— THE BIBLE STUDENT'S GUIDE TO THE 
 MORE CORRECT UNDERSTANDING of the ENGLISH 
 TRANSLATION OF THE OLD TESTAMENT, BY RE- 
 FERENCE TO THE ORIGINAL HEBREW. By William 
 Wilson, D.D., Canon of Winchester, Second Edition, carefully 
 revised. 410. 25^. 
 
 ' ' The author believes that the present work is the nearest approach 
 to a complete Concordatue of ez'ery word in the original that has 
 yet been made: and as a Concordance, it may be found of great 
 use to the Bible stj^dent, while at the same time it serves the 
 important object of furnishing the means of comparing synonymous 
 7vords, and of eliciting their precise and distinctive jueaning. 
 The knaivledge of the Hebrnu language is not absolutely necessary 
 to tJu profitable use of the work ; and it is believed that many 
 droout and accurate students of the Bible, entirely unacquainted 
 li'ith it, will derive great advantage from frequent reference to 
 these pages. " Introductory to the body of the work, the author 
 gives a sketch of the Construction of Hebrew. The plan of the 
 7Vork is simple: C7'eiy word occurring in the English Version is 
 arranged alphabetically, and under it is given the Ilcbrrw word or 
 words, with a full explanation of their 'meaning, of which it is 
 meant to be a translation, and a complete list of the passages where 
 it occurs. Eollo7L>ing the general work is a complete Hebrew and 
 English Index, which is, in effect, a Hebrnv-English Dictionary. 
 Appended are copious examples of the Figure Paronomasia, ^vhich 
 occurs so frajnently in the Bible. 
 
 Worship (The) of God and FeUowship among 
 
 Men. Sermons on Public Worship, By Professor Maukick, 
 and others. Fcap, 8vd. 3^. dd. 
 
 This volume consists of Six Sennons preached by various clergymen, 
 and although not addressed specially to any class, were suggested by 
 
72 THEOLOGICAL BOOKS. 
 
 recent efforts to bring the 7nembe7's of the Working Class to our 
 Churches. The p?-eache?'s were — Professor Alaurice, Rev. T. J. 
 Rowsell, Rev. J. LI. Davies, Rev. D. F. Vaughn n. " They are 
 very S7iggestive to those 7vho may have to prepare sermons, and well 
 calculated to be lent amongst the more thoughtful pa? ishioners. " — 
 Literary Churchman. 
 
 Yonge (Charlotte M.)— SCRIPTURE READINGS for 
 SCHOOLS AND FAMILIES. By Charlotte M. Yonge, 
 Author of "The Heir of Redclyffe." Globe 8vo. \s. 6d. With 
 Comments. 3^'. 6d. 
 
 A Second Series. From Joshua to Solomon. Extra fcap, 8vo. 
 is. 6d. With Comments. 3^. 6d. 
 
 Actual need has led the author to endeavour to prepare a reading book 
 convenient for study zoith children, containing the very zvords of 
 the Bible, with only a few expedient omissions, and arranged in 
 Lessons of S2ich length as by experience she has found to suit with 
 children's ordinary po^cver of accurate attentive interest. The verse 
 form has been retained because of its cotrvenience for children reading 
 in class, and as more resembling their Bibles ; but the poetical 
 portions have been given in their lines. When Psalms or pwrtions 
 from the Prophets illustrate ar fall in 7vith the narrative, they are 
 given in their chronological sequence. The ScHpture portion, %vith 
 a very fei.v notes explanatory of mere words, is bound up apart to 
 be used by children, while the same is also supplied luith a brief 
 comment, the pjtrpose of -which is either to assist the teacher in 
 explaining the lesson, or to be used by more advanced young people 
 to whom it may not be possible to give access to the authorities whence 
 it has been taken. Professor Huxley at a meeting of the London 
 School-board, particularly mentioned the Selection made by Miss 
 Yonge, as an example of hozu selections might be made for School 
 reading. ''^ Her Comments are models of their kind.''' — Literaiy 
 Churchman. 
 
MACMILLAN'S SUXDAY LIBRARY. -j^ 
 
 In crown 8vo. cloth extra, Illustrated, price \s. dd. each \'olume ; also 
 
 kept in morocco and calf bindings at moderate prices, and in 
 
 Ornamental Boxes containing Four Vols., 2ij. each. 
 
 MACMILLAN'S SUNDAY LIBRARY. 
 
 A Series of Original Works by Eminent Authors. 
 
 The Guardian says — "^// Christian households oive a debt of latitude 
 to Mr. Macmillanfor that useful ^Sunday Lilfraty.^^* 
 
 THE FOLLOWING VOLUMES ARE NOW READY:— 
 
 The Pupils of St. John the Divine. — By Charlotte 
 
 M. VONGE, Author of "The Heir of Redclyfife." 
 
 The author first gizres a full sketch oj the life and work of the 
 Apostle himself drawing the material from all the most trustn'orthy 
 authorities, sacred and profane ; then follow theli~<'esofhis immediate 
 disciples, /gnafius, Quadratus, Polycarp, and others; 'tchich are suc- 
 ceeded by the lives of many of their pupils. She then proceeds to 
 sketch from their foundation the history of the many churches 
 planted or su point ended by St. John and his pupils, both in the 
 East and West. In the last chapter is given an account of the 
 present aspect of the Churches oJ St. fohn, — the Seven Churches of 
 Asia mentioned in Revelations; also those of Athens, of Ximes, of 
 Lyons, and others in the West. '* Young and old will /v ei/ually 
 refreshed and taught ly these pages, in which nothing is dull, and 
 nothing is farfetched. " — Churchman. 
 
74 MACMILLAN'S SUNDAY LIBRARY. 
 
 The Hermits. — By Canon Kingsley. 
 
 The volu7ne contains the lives of some of the most remm'kable early 
 Egyptian, Syrian, Persian, and Western hermits. The lives are 
 mostly translations from the original biographies ; ' ' the reader 
 7vill thtis be able to see the men as wholes, to judge of their merits 
 and defects." — "/^ is from first to last a production full of inter- 
 est, written ivith a liberal appreciation of zohat is memorable for 
 good in the lives of the Hermits, and with a wise forbearance 
 towards legends which may be due to the ignorance, and, no 
 doubt, also to the strong faith of the early chroniclers." — London 
 Review. 
 
 Seekers after God. — By the Rev. F. W. Farrar, M.A., 
 
 F.R.S., Head Master of Marlborough College. 
 
 In this volume the author seeks to record the lives, and gives copious 
 samples of the almost Christ-like utterances of, with perhaps the 
 exception of Socrates, ^^ the best and holiest characters presented 
 to us in the records of antiquity.'''' They are Seneca, Epictetus, 
 and Alarcus Aurelius, most appropriately called ''''Seekers after 
 God," seeing that "'amid infinite difficulties and surrounded by 
 a corrupt society, they devoted the^nselves to the earnest search after 
 those truths zvhich might best make their lives ' beatitiful before 
 God." The volume contains portraits of Aurelius, Seneca, and 
 Antoninus Pius. ''''We can heartily recommend it as healthy in 
 tone, instrtictive, interesting, mentally and spiritually stimulating 
 a nd nutritious. ' ' — Nonconformist. 
 
 England's Antiphon. — By George Macdonald. 
 
 This volume deals chiefly with the lyric or song-form of English 
 religious poetry, other kinds, hoivezier, being not infrequently in- 
 troduced. The author has sought to trace the course of our 
 religious poetry from the i'T,th to the 19M centuries, from before 
 Chaucer to Tennyson. He endeavours to accomplish his object by 
 selecting the men who have produced the finest religious poetry, 
 setting forth the circ2im stances in zvhich they zuere placed, charac- 
 terising the men themselves, critically estimating their p7'oductions, 
 
MACMILLAN'S SUNDAY LIBRARY. 75 
 
 a)id givi)ig ample specimens of their best religious lyrics^ and 
 quotations from larger poems^ illustrating the religious feeling 
 of the poets or their times. '■''Dr. Macdonald has veiy successfully 
 endeavoured to bnng together in his little book a whole series of 
 the S7ueet singers of England, and makes them raise^ one after the 
 other, their voices in praise of God. ''^ — Guardian. 
 
 Great Christians of France : St. Louis and C.\lvin. 
 By M. GuizoT. 
 
 From among French Catholics, I\T. Guizot has, in this volume, selected 
 Louis, King of France in the \yh century, and among Pro- 
 testants, Calvin the Reformer in the i6th century, ^^ as t'wo 
 earnest and illustrious representatives of the Christian faiih and 
 life, as well as of the loftiest thought and purest morality of their 
 country and generation.^'' In setting forth with considerable fulness 
 the lives of these prominent and representative Christian men, 
 M. Guizot necessarily introduces much of the political and religious 
 history of the periods during which they lived. ' '^ very interesting 
 book,'''' says the Guardian. 
 
 Christian Singers of Germany. — By Catherink 
 
 WiNKWORTlI. 
 
 In this volume the authoress gives an account of the principal 
 hymn-ioriters of Germany from the <^th to the 19/// century, 
 introducing ample (altogether about 1 20 translations) specimens 
 from their best productions. In the translations, while the 
 English is perfectly idiomatic and harmonious, the characteristic 
 differences of the poems have been carefully imitated, and the general 
 style and metre retained. The book is divided into chapters, the 
 writers noticed and the hymns quoted in each chapter, being re- 
 presentative of an epoch in the religious life of Germany. In thus 
 tracing the course of German hymnology, the authoress is necessarily 
 '■'.brought into contact -with those great movements which have 
 stirred the life of the people.''— ''Miss Winkioorth' s volume of this 
 series is, according to our vieiv, the choicest production of her pen. 
 — British Quarterly Review. 
 
1^ MACMILLAN'S SUNDAY LIBRARY. 
 
 Apostles of Mediaeval Europe. — By the Rev. G. F. 
 Maclear, D.D., Head Master of King's College School, London. 
 
 In two Introductojy CJiapters the author notices some of the chief 
 characteristics of the viedicrual pei-iod itself ; gives a graphic 
 sketch of the dez>astated state of Europe at the beginning of 
 that period, and an interesting account of the religions of the 
 three great groups of vigorous barbarians — the Celts, the Teutons, 
 and the Sclaves — toho had, wave after wave, oveifowed its surface. 
 He then proceeds to sketch the lives and work of the chief of the 
 cou7-ageous 7nen who devoted themselves to the stupendous task of 
 their convejsion and civilization, during a period extending from 
 the $th to the I2,th century; such as St. Patrick, St. Columba, St. 
 Columbanus, St. Augustine of Canterbury, St. Boniface, St. Olaf, 
 St. Cyril, Rayjjiond Sull, ,and others. In fiarrating the lives of 
 these men, many glimpses are given into the political, social, and 
 religious life of Ewope during the Middle Ages, and many interest- 
 ing and instructive incidents are introduced. '■'■Mr. Maclear will 
 have done a great work if his admirable little volume shall help to 
 break up the dense ignorance which is still pj'evailing among people 
 at large. " — Literary Churchman. 
 
 Alfred the Great.— By Thomas Hughes, M.P., Author 
 
 of ''Torn Brown's School Days." Third Edition. 
 
 " The time is co?ne whoi we English can no longer stand by as 
 interested spectators only, but in which every one of our institutions 
 will be sifted with rigour, and will have to shezv cattse for its 
 existence. ... As a help in this search, this life of the typical 
 English King is here offered. " After two Introductory Chapters, 
 one on Kings and Kingship, and another depicting the condition 
 of Wesscx when Alfred became its ruler, the author proceeds to set 
 forth the life and work of this great prince, shelving ho%v he 
 conducted himself in all the relations of life. In the last 
 chapter the author shezas the bearing which Christianity has on the 
 kingship and govern }?ient of the nations and people of the luorld in 
 7i)hich we live. Besides other illustrations in the volume, a Map of 
 England is prefixed, sharing its divisions about looo A.D., as well 
 
MACMILLAN'S SUNDAY UliRARY. tj 
 
 as at the present time. ''Mr. Ilui^hes has imUed 7vrittfn a good 
 book, brii^ht and readable -we need hardly say, a fid of a very con- 
 siderabU historical value. " — Spectator. 
 
 Nations Around.— By Miss A. Kkarv. 
 
 This volume contains many details concerning the social and political 
 life, the religion, the superstitions, the literature, the architecture, 
 the commerce, the industry, of {he Nations around Palestine, an 
 acquaintance with -which is necessary in order to a clear a tut full 
 understanding of the history of the Hebrrw people. The authoress 
 has brought to her aid all the most recent investigations into the 
 early history of these nations, referring fre<juently to the fruitful 
 excavations lohich have brought to light the ruins and hieroglyphic 
 ivn tings of many of their buried cities. ''Miss Keary has skil- 
 fully availed herself of the opportunity to 7urite a p.' ' 
 struclivebook." — Guardian. '^ A valuable and inta^ 
 — Illustrated Times. 
 
 St. Anselm.— By the Very Rev. R. \V. CmRCH, M..\., I) 
 of St. Paul's. Second Edition. 
 
 c.in 
 
 /// this biogi-aphy of St. Anselm, while the story of his life as a 
 
 man, a Christian, a clergyman, and a politician, is told im- 
 partially and fully, much light is shed on the ecclesiastical and 
 political history of the time during which he Iri-ed, and on the 
 internal economy of the monastic establishments of the pen\\l. 
 
 Of the 7vorthiness of St. Anselm to have his life recorded, Mr. 
 
 Church says, ''It 7Qould not be easy to find one 7vho so Joined the 
 largeness and daring of a po^oerful and inquiring intellect, with 
 the graces and S7i>eetness and unselfishness of the most l<n>eable of* 
 friends, and with the fortitude, clear-sightedness, and 
 firmness of a hero, forced into a herds career in spite oj 
 
 The author has drawn his materials from contemporary biographers 
 and chroniclers, 7chile at the same titne he has consulted the best 
 recent authors 7vho have treated of the man and his time. " It is 
 a sketch ly the hand of a master, with ex<ery line marked by taste, 
 learning, and real apprehension of the subject." — Pall Mall 
 Gazette. 
 
78 MACMILLAN'S SUNDAY LIBRARY. 
 
 Francis of Assisi. — By Mrs. Oliphant. 
 
 The life of this saint, the founder of the Franciscan order, and one of 
 the most reniarkable men of his time, ilhistrates some of the chief 
 characteristics of the religious life of the Middle Ages. Much 
 information is given concerning the missionary labours of the saint 
 and his companions, as well as concerning the religious and monas- 
 tic life of the time. Many graphic details are introduced from the 
 sainfs contemporary biographers, which shew forth the prevalent 
 beliefs of the period ; and abundant samples are given of St. 
 Francises own sayings, as well as a fevj specimens of his simple 
 tender hymns. ''We are grateful to Mrs. Oliphant for a book of 
 much interest and pathetic beauty, a book which none can read 
 without being the better for it.'''' — John Bull. 
 
 Pioneers and Founders ; or, Recent Workers in the 
 Mission Field. By Charlotte M. Yonge, Author of "The 
 Heir of Redclyfife." With Frontispiece, and Vignette Portrait of 
 Bishop Heber. 
 
 The author has endeavoured in these narratives to bring together such 
 of the more distinguished Missionaries of the English and American 
 Nations as might best illustrate the character and grozuth of 
 Mission-work in the last tzuo centuries. The object has been to 
 throw together such biographies as aj^e most complete, most illus- 
 trative, and have been found most inciting to stir up others — 
 representative lives, as far as possible. The missionaries whose 
 biographies are here given, are — John ^liot, the Apostle of the Red 
 Indians; David Brainerd, the Enthusiast ; Christia7t F. Schzuartz, 
 the Councillor of Tanjore ; Henry Marty n, the Scholar-Missionary ; 
 William Carey and Joshua Marshman, the Serampore Missionaries ; 
 thejiidson Family; the Bishops of Calcutta, — Thomas Middleton, 
 Reginald Hebe^', Daniel Wilson ; Samuel Maj-sden, the Australian 
 Chaplain and Friend of the Maori ; John Williams, the Martyr 
 of Erromango; Allen Gardener, the Sailor Martyr; Charles 
 Fredetick Mackenzie, the Martyr of Zambesi. ''Likely to be one 
 of the most popular of the 'Sunday Library^ volumes.''' — Literary 
 Churchman. 
 
MACMILLAN'S SUNDAY LIBRARY. 79 
 
 Angelique Arnauld, Abbess of Port Royal. By 
 Kkances Martin. Crown Svo. 4^. 6</. 
 
 This nriU volume of the ' Sunday Library' contains the life of a 7-ery 
 remarkable woman founded on the best authorities. She 7i<as a 
 Roman Catholic Abbess who lived more than 200 years a^o, 7chose 
 life contained much struggle and suffering. But if-we look beneath 
 the surface, 7i>e find that sublime virtues are associated with her 
 errors, there is something admirable in everything she does, and the 
 study of her history leads to a continual enlargement of our <ru'n 
 range of thought and sympathy. It is beliez-ed the volume is net 
 surpassed in intei'est by any other belonging to this well-kno-wu 
 
 series. 
 
THE "BOOK OF PRAISE" HYMNAL, 
 
 COMPILED AND ARRANGED BY 
 
 SIR ROUNDELL PALMER, 
 
 In the folloiving four forms : — 
 
 A. Beautifully printed in Royal 32mo., limp cloth, price 6d. 
 
 B. ,, ,, SmalllSmo., larg-er type, clotli limp. Is. 
 
 C. Same edition on fine paper, clotli, Is. 6d. 
 
 Also an edition "with Music, selected, harmonized, and composed 
 toy JOHN HULL AH, in square 18mo., cloth, 3s. 6d. 
 
 T/ie large acceptance wJiich has been given to " The Book of Praise'''' 
 by all classes of Christian people encourages the Publisher's in entertaining 
 the hope that this Hymnal, which is mainly selected from it, may be ex- 
 tensively used in Cong7-egations, arid in some degree at least meet the 
 desires of those who seek zaiifoj-mity in common worship as a means 
 towards that unity tvhich pious souls yearn after, and which our Lord 
 prayed for in behalf of his Church. '"'' The office of a hymn is not to 
 teach controversial Theology, but to give the voice of song to practical 
 religion. No doubt, to do this, it must embody sound doctrine ; but it 
 ought to do so, not after the manner of the schools, but with the breadth, 
 freedom, and simplicity of the Fountain-head. " On this principle has 
 Sir R. Pahner proceeded in the preparation of this book. 
 
 The arrangement adopted is the following : — 
 Part I. consists of Hymns arranged according to the subjects of the 
 Creed — ^""God the Creator,''' ^^ Christ Incarnate,'" '^Christ Crucified,'" 
 ^^ Christ Risen," '■''Christ Ascended,'" ^''Christ's Kingdom and Judg- 
 ment,''' etc. 
 
 Part II. comprises Hymns arr'anged accor-ding to the subjects of the 
 Lor'ds Pr'ayer. 
 
 Part III. Hymns for rmtur-al and sacred seasons. 
 
 There are 320 Hymns in all. 
 
 CAMBRIDGE: — I'KINTED UY J. PALMER. 
 
 > 
 
V 
 
 V^X^'J •"•c 
 
 \v __ 
 
 -♦- 
 
 
 TO THE 
 
 REV. FRANCIS KNYVETT LEIGHTON, D.D. 
 
 WARDEN OF ALL SOULS', 
 LATE VICE-CHANCELLOR OF OXFORD, 
 
 BY WHOSE APPOINTMENT 
 
 THEY WERE PREACHED, 
 
 THESE SERMONS ARE DEDICATED 
 
 WITH SINCERE RESPECT AND 
 
 ESTEEM BY 
 
 WILLIAM DERRY AND RAPHOE. 
 
 Palace, Derry, 
 January 17, 187 J. 
 
THE LEADING IDEAS 
 
 OF 
 
 THE GOSPELS. 
 
•^%)ff>w«feK^^ 
 
 --^^^^d^fasm^^ 
 
 ■ AJa»^<M*iP igB>g>y^