* 
 
 
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 PRINCETON, N. J. 
 
 feR A5 .K84 1877 ~ 
 Drew, G. S. 1819-1880. 
 The human life of Christ 
 
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 Y/T 
 
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THE 
 
 HUMAN LIFE OF CHRIST 
 
 EEVEALING 
 THE ORDER OF THE UNIVERSE. 
 
BY THE SAME AUTHOR. 
 
 REASONS OF UNBELIEF, 
 ^tt!) ait appcixtJiv. 
 
 ALSO. 
 
 Second Edition, Revised and Enlarged, 
 
 REASONS OF FAITH; 
 
 OR, THE ORDER OF THE CHRISTIAN ARGUMENT 
 DEVELOPED AND EXPLAINED. 
 
 OTitI; appcnKiv. 
 
 LONDON : LONGMANS & CO. 
 
THE 
 
 HUMAN LIFE OF CHKIST 
 
 KE VEAL mo 
 
 THE ORDER OF THE UNIVERSE. 
 
 BEING THE HULSEAN LECTURES FOR 1877, 
 
 WITH AN APPENDIX. 
 
 BY 
 
 G. S. DREW, M.A. 
 
 SOMETIME SCHOLAE OF ST. JOHN'S COLLEGE J VICAR OF HOLT TETNITT, 
 LAMBETH. 
 
 b @ihs S (liriiv 'E/c (tk6tovs <pws Adfixf/ei, ts eAo/xiffev eV Ta7s KapSiais rjfxwv, irphs 
 (Pur I (T jj.hu T^s yvdxriws rrfs S6^r]s avTOV iv it p o a iiir if XpiffTOv. — 
 St. Paul. 
 
 ItonTlon : 
 LONGMANS, GREEN, READER, AND DYER. 
 
 1878. 
 
LONDON : 
 
 nirnKRT and kivinoton, printers, 
 ST. John's square. 
 
xo 
 THE EE V.J.J. STEWART PEROWNE, D.D., 
 
 CANON OF LLANDAFF, AND HULSEAN PB0FE8S0E OF DIVINITY IN THE UNIVEESITT OV 
 CAMBEIDGB, 
 
 ^tst ^ntnxtB, 
 
 IN AOKNOWLEDaMENT OF MUCH PEESONAL 
 
 KINDNESS BECEIVED FEOM HIM, AND AS A TOKEN OF DEEP EESPECT 
 
 FOE niS TIETUES AND ATTAINMENTS, 
 
 ^tz §tVitnk)i 
 
 BY HIS AFFECTIONATE FEIEND, 
 
 THE AUTHOR. 
 
PREFACE. 
 
 In these Lectures, I have tried to present the 
 
 outline of a great subject which, indeed, cannot • 
 
 be otherwise than unworthily presented. How- j 
 
 ever, I have worked at it diligently, and I trust not 
 
 altogether unsuccessfully, or else neither should I 
 
 have ventured to bring it under the consideration 
 
 of the audience before which the Lectures were j 
 
 delivered, nor would I now ask for it a larger j 
 
 attention than that which it has already received. 1 
 
 I hope that my effort will direct the atten- 
 tion of other writers better qualified than I am, " 
 to a theme which, so far as I know, has not yet ' 
 been attempted. Nor, indeed, could it well have 
 been so long as readers of the Gospel History fix ' 
 their whole attention, as at present, on the later 
 portions of our Saviour's ministry. Elsewhere, I 
 have given reasons why this should not be the case, 
 and have shown that particulars of the whole of His 
 earthly Life can be securely ascertained. And in its 
 completeness it must be looked upon, if the work 
 attempted in these Lectures is to be accomplished. 
 Only when we take into account the whole thirty- ; 
 
VIU PEEFACE. 
 
 three years of the Divine Ministry, recognizing the 
 last three as a development of the earlier, and the 
 entire course as an accomplishment of the work for 
 which Jesus Christ came into theworld — can a view 
 of that course as a reflection of the Divine Order, 
 be obtained. Then its purport as a Revelation, of 
 which the later portions of His Life, and His 
 express teachings, form only part — is impressively 
 suggested. And innumerable uses of it, of which 
 some only could be brought forward in the narrow 
 space allotted to these Lectures, immediately pre- 
 sent themselves. Thus has the subject arisen 
 before my own mind. For a long time my atten- 
 tion has been fastened on the earlier years of our 
 Lord's earthly life, and I have thought of them with 
 definite results, which have been expounded in 
 " Nazareth," and in " The Son of Man." During 
 a long period, too, and in many efforts, I have 
 laboured to manifest the unity of the Divine 
 Kingdom, and to show that the Christian Eco- 
 nomy is only one part of it harmoniously incor- 
 porated with the rest. And it was while pursuing 
 these two lines of thought, that the truth was 
 suggested which it is the object of these Lectures 
 to expound, viz. that the whole Order of being 
 is beheld in the human Life of our Saviour when 
 it is comprehensively regarded. 
 
 This is the origin of the book, whose purpose 
 was in part accomplished in Chapter V. of the 
 " Divine Kingdom on earth, as it is in Heaven." 
 
PREFACE. IX 
 
 Its fulfilment is here again attempted, with much 
 diffidence, and with the full consciousness that the 
 Lectures show traces of the many disadvantages 
 under which they were written. Of this, however, 
 lam certain, that, whatever reception they may meet 
 with, their subject is of the last importance, and 
 that they may be useful in helping many sincere 
 believers, whose faith rests too much on merely 
 verbal foundations, to sustain the shock which 
 the course of events will surely bring upon them. 
 For only in the Light which flows from The 
 Life can the claims of the Church, and of the 
 Bible which is its Charter and Interpreter — be 
 truly seen. Looked at apart, and in themselves, 
 they will suffer disparagement, we may even say 
 discredit; and especially in seasons of strife, and 
 of such innovations on settled notions as another 
 version of Holy Scripture may be expected to 
 produce. 
 
 This conviction has supported me in making 
 one more effort in a work to which my life has 
 been devoted. And I send my book into the 
 world with a confident, though, most certainly, an 
 unfeignedly humble, trust that, " in due season," 
 it will be found helpful in showing that the 
 "Glory of God" has been fully revealed in "the 
 Person of His Son," and in winning for Him who 
 is thus seen to be The Truth, more abundant 
 offerings of reverence and love. 
 
JESUS SAID, I AM THE WAY, THE TEUTH, AND 
 THE LIFE. NO MAN COMETH TO THE FATHEE 
 BUT BY ME. 
 
 IN HIM WAS LIFE, AND THE LIFE WAS THE 
 LIGHT OF MEN. 
 
 .... AS THE TEUTH IS IN JESUS. 
 
 Note. — The Introduction teas delivered os part of the First 
 Lecture. 
 
CONTENTS. 
 
 Introduction . . 1 
 
 LECTURE I. 
 Origin' of the Universe. Nature of the Godhead 9 
 
 LECTURE II. 
 Ends of Creation. Means of their Fulfilment . 35 
 
 LECTURE IIL 
 Oneness and Continuity of Life . . . .65 
 
 LECTURE IV. 
 Recognition of Supernatural Relationships . . 95 
 
 LECTURE V. 
 Future Development. Recapitulation . . .127 
 
 APPENDIX 127 
 
" It is NECESSA.EY TO EVEBLISTING SALVA.TION : that a mail 
 
 believe rightly the Incarnation of our Lord Jesus Christ. For 
 the right Faith is, that we believe and confess : that our Lord 
 Jesus Christ, the Son of God, is God and Man ; God of the sub- 
 stance of the Father, begotten before the worlds : and Man, of the 
 substance of His mother, born in the world. Perfect God and 
 perfect Man : of a reasonable soul and human flesh subsisting ; 
 Equal to the Father as touching His Godhead : and inferior to 
 the Father, as touching His Manhood. Who although He be 
 God and Man : yet He is not two but one Christ ; One ; not by 
 conversion of the Godhead into flesh : but by taking of the 
 Manhood into God ; one altogether ; not by confusion of Sub- 
 stance : but by unity of Person." 
 

 INTRODUCTION. 
 
 We are told that, after His Baptism, Jesus was 
 " led up by The Spirit into the wilderness, to be 
 tempted of the Devil." Most probably, He was 
 returning to Nazareth with the purpose of at 
 once entering on the fulfilment of the ministry to 
 which He had just been summoned, when He was 
 led away by The Spirit, as the Evangelist describes. 
 Through an inner prompting, or it may have 
 been by some outward agency. He was divinely con- 
 ducted into one of the desolate regions of Southern 
 Palestine, in order that He might there show 
 forth, in what we may venture to call an heroic 
 manifestation, that perfectness which had just 
 been miraculously attested by The Voice from 
 Heaven, and which He had acquired amidst the 
 labours and restraints of His home in Nazareth. 
 
 For nearly thirty years. He had there fulfilled, 
 and amidst circumstances singularly fitted for 
 spiritual discipline, all the good works which had 
 been prepared for Him to walk in. Looking 
 with reverent though tfulness through the period 
 
 B 
 
2 INTRODUCTION. 
 
 of His Life wliicTi had just closed, and using all 
 the helps by which it may be illumined in our 
 view, we see Him in childhood, and youth, and 
 early manhood, as son and brother, as neighbour 
 and citizen, and as the circumcised member of 
 His Church — punctually discharging every obliga- 
 tion which devolved upon Him. In the course 
 of this round of duty, and by its means. He had 
 " grown " in grace and wisdom, and had " waxed 
 strong in spirit." Through arduous toil and 
 struggling conflict, and in painful submission to 
 restraint — for so we must interpret the statement 
 that " He learned obedience by the things which 
 He suffered" — He had acquired the perfection in 
 which we now behold Him. For now His growth 
 as Man had ended. All the faculties of His human 
 nature had been completely developed. His last 
 lesson from the suffering through which " He 
 learned obedience," was finished. And, as the 
 result of all, we see the Man Jesus in will and 
 affection, and in all habits of outward activity, 
 in perfect accord with God. He was, and now 
 He knew Himself to be, in perfect unity with The 
 Godhead, which had always dwelt, without any 
 *' confusion of substance," in the Person with 
 which men around Him were familiar. And hence- 
 forth, accordingly. He, whom they had known as 
 Jesus of Nazareth, claimed to be Son of God as 
 well as Son of Man ; "God of the Substance of the 
 Father begotten before the world, and man of the 
 
INTRODUCTION. 3 
 
 substance of His mother born in the world ; per- 
 fect God, and perfect Man, of a reasonable soul, 
 and human flesh subsisting." 
 
 How far the "reasonable soul" of His human 
 nature had hitherto been conscious of that union, 
 or when the conviction, which was plainly be- 
 tokened at this time, and through the remainder 
 of His course, that with His manhood Godhead was 
 conjoined — when this conviction was awakened, 
 we are not told.^ Certain it is, however, that as 
 from that union there had not been any inter- 
 ference with His manly development through the 
 period which had just closed, so henceforth, in 
 His after life, when He more perfectly manifested 
 what He had already become — the two natures 
 were in no wise blended or confused. Those 
 after manifestations of His excellence, were of the 
 same kind as those which had been witnessed in 
 Nazareth, though more signally and gloriously 
 expressed. And in all of them, we see the abso- 
 lute conformity and correspondence of His human 
 nature with the Constitution of the Order into 
 which He had been born, and in harmonious 
 relation with which He had hitherto lived and 
 moved, and wrought and suffered. 
 
 For this in truth is our meaning when we speak 
 of the perfectness of His obedience. Tt is just 
 saying, in other words, that there was such an 
 universal and complete accord between His Per- 
 
 ' Appendix, Note A. 
 B 2 
 
4 INTRODUCTION. 
 
 son, His liabits of mind and activity, and the 
 constitution and laws of the Divine Kingdom, 
 that in Him, that constitution and those laws are 
 actually beheld. Their structure and working were 
 so faithfully reflected in His life that His per- 
 fection is better described by saying that He cor- 
 dially wrought with those laws, and, so to speak, 
 embodied them, than by saying that they were 
 obeyed by Him. Indeed this was His own account 
 of what we speak of as His obedience. " I came," 
 he said, *' not to do My own will, but the Will of 
 Him that sent Me." Wherever and however we 
 observe Him, He conveys an impression, which is 
 the very reverse of that account which speaks of His 
 "plans and schemes." We see Him working out 
 the arrangements of a fixed Order, and manifest- 
 ing the will of its Divine Head, while He fulfilled 
 the obligations and discharged the relationships 
 which are involved in it. In His dealings with 
 surrounding things, in His utterances and in His 
 silence too, in His whole bearing and demeanour, 
 He plainly showed the true nature of the system 
 in which He lived, the rules by which it is con- 
 trolled, and the place and duties of all who are 
 loyally dwelling in the midst of it. We perceive all 
 this in Him just as when we carefully observe a man 
 who, for any reason, claims considerate attention, 
 we can discern the nature of the things which are 
 habitually in his view, and his sense of the relations 
 which he sustains to them. We can see also memo- 
 
INTRODUCTION. ' 6 
 
 rials of liis antecedent life, of its work and struggles, 
 of its conquests and defeats. In his look and bear- 
 ing and in his deeds, as well as in his words — they 
 are made known. And so it was that the totality 
 of things around Him, the Universe as it is called, 
 might be seen, at this central time of His career, 
 livingly revealed, as God made and meant it, in 
 the Humanity of Jesus. Looking on Him as man, 
 we perceive such a shadeless reflexion of the Divine 
 Order, such a perfectly harmonious accordance 
 with its laws, that, from that vision, if we had 
 no record of His teaching, the constitution of 
 things might have been learned where it was not 
 already known, as, again, from the same source, 
 our knowledge, otherwise obtained, can be com- 
 pleted and developed. 
 
 This view of Him explains the constancy with 
 which He connected all His teaching with Him- 
 self, as when He said " I am the Way, the Truth, 
 and the Life.^ And it interprets the Apostle's 
 meaning when he spake of the " Truth as it 
 is in Jesus," and of the " Glory of God being 
 manifested in His Person." ^ Surely much more 
 than simple veracity, an accurate agreement of 
 His declarations with existing facts, must have 
 been intended when He was thus emphatically 
 spoken of as Truth and Life. Nay, we may even 
 affirm that more was intended than that which we 
 first gather from the designation of that Divine 
 * Appendix, Note B. ^ eV tt/joctoWw. 
 
6 INTliODUCTION. 
 
 Nature Who dwelt with Him, as "The Word."* 
 The sense of those expressions, used so often by 
 Himself and His Apostles, is not fully grasped 
 until we recognise them as denoting such an 
 exact correspondence of His humanity with the 
 Divine Kingdom, that we may see therein what 
 the framework of that Kingdom is, what paths in 
 it are marked out for man's progress, and what 
 good works are prepared for his accomplish- 
 ment. In this deepest sense The Truth was not 
 only announced by Jesus of Nazareth, but actually 
 witnessed in His Person and proceedings. He 
 thus becomes to us more than a Teacher, and 
 more also than an Example. He faithfully and 
 exactly reflects, and thus reveals, the nature of 
 the Divine Order, its history and progress, its 
 purposes and laws. We actually see in Him not 
 only the very ideal of Humanity, but also of the 
 Universe, as they are illumined by the thought of 
 God. 
 
 This view of Jesus, as He is there beheld in the 
 scene of His temptation, will furnish the thoughts 
 with which I desire to engage your attention in 
 the course of Lectures which I am permitted to 
 deliver in this place. In carrying out my purpose, 
 I shall assume nothing more than the historical 
 trustworthiness of the Evangelists, and the general 
 truthfulness of that image of our Lord's Humanity, 
 ■* Appendix, Note A. 
 
INTEODUCTION. / 
 
 which, for more than eighteen centuries, has risen 
 up from the Gospel records, in the minds of all 
 Christian people, and in the minds of unbelievers 
 too. And I shall ask you to look upon Him there, 
 in that central period, when " He was led by the 
 Spirit into the wilderness," because there our vision 
 of Him may be best illustrated by reference to His 
 previous life at Nazareth, as well as by the par- 
 ticulars of His after ministry. From all sides 
 light pours upon Him as He there confronted His 
 great Adversary. The whole costume of His 
 earthly existence, and all its surroundings, are 
 fully known; and as we see His look and 
 demeanour in the midst of them, and mark His 
 proceedings, as well as listen to His words, as we 
 observe too His silence and repose — which are 
 often as significant as His utterances and His 
 activity — we may learn, as we cannot learn 
 otherwise, the full meaning and emphasis of the 
 revelation which He conveyed. So far as this is 
 possible we will look upon Him and listen to 
 Him as the men around Him did, and as He still 
 appeals to those simpler natures which are 
 incapable of entering into much of the language 
 which He uttered, when it alone is regarded. And 
 thus surveyed, we shall perceive in Jesus of 
 Nazareth fresh evidences of the Catholic Faith, 
 and impressive reasons why it should be " kept 
 whole and undefiled." Admonitions to those who 
 are outside the Church's Fellowship will thus come 
 
INTKODUCTION. 
 
 into our view. While for those who are hovering 
 on its outskirts, and, afterwards, for those who are 
 within, and who have cordially accepted the Chris- 
 tian Revelation, some portions of that Revelation 
 which have been neglected to our great loss, will 
 be brought under our attention, while harmonious 
 relationships, which have been overlooked very 
 widely, if we may not say universally — between it 
 and other truths will be discerned. 
 
 It is necessary, indeed, that in these inquiries 
 and contemplations, our minds should be wholly 
 fixed on the humanity of Christ ; but this, it will be 
 remembered, was the method by which His first 
 disciples drew near to Him. As they did, we con- 
 template it separately for advantage and instruc- 
 tion ; and as they also did, we receive, and then 
 present, it as the first step towards the higher 
 truth, that He of whom we are thinking, is Perfect 
 God as well as Perfect Man. 
 

 LECTURE 1. 
 
 ORIGIN OF THE UNIVERSE. NATURE OF THE GODHEAD. 
 
 Our purpose, in thus looking on Jesus, requires 
 that we should distinctly realise that common life 
 which He lived as a man amongst mankind. And 
 the form in which this life began in Nazareth, and 
 was lying afterwards behind the occasions of His 
 public ministry, may with little effort be clearly wit- 
 nessed, so that we may look on Him from the begin- 
 ning of His earthly course, and see Him, as He was 
 seen and recognised by those who were around Him. 
 Just as they knew Him in that home where His 
 earlier years were spent, and where He grew up 
 to manhood, may we now regard our Lord, if we 
 recall what is known of Galilean habits at that 
 period, and bear in mind that He carefully ob- 
 served, in every relation, all the maxims which He 
 afterwards inculcated, so that they may in fact be 
 taken as historically descriptive of this part of His 
 career. By this means the whole of His human 
 ordinary life will come into view : the darkness 
 which rests on His thirty years' course in 
 Nazareth, and on the far larger part of the three 
 years which followed it, is entirely dispersed. In 
 
10 ORIGIN OF THE UNIVERSE. 
 
 the earlier part of His course we see Him gradually 
 preparing for tlie highest achievements and the 
 noblest endurance. And in the Temptation He 
 brought out, in full and most impressive view, 
 the perfection of that character which had been 
 formed during His earlier years, as He also de- 
 clared the principles by which He had been always 
 ruled, so that, as in a second Adam, human nature 
 in its aboriginal integrity was perfectly beheld in 
 Him. 
 
 Thus looking on Him, then, we first of all 
 perceive His manifestation of the truth that the 
 universe had its origin in the acting of a personal, 
 and of a wise and loving, Will. In His usages and 
 bearing, as well as in His words, we plainly behold 
 this primal verity of our existence — That creation 
 is the work of " God the Father Almighty, Maker 
 of heaven and earth, and of all things visible 
 and invisible," of the materialism of the universe, 
 and of the immortal races which dwell therein. 
 
 We not only hear, but also see Him constantly 
 recognising the existence of a Personal Euler of 
 nature, and the exercise of His Loving Will in the 
 ordering of man's affairs, so that " the hairs of our 
 head are numbered, and not a sparrow falls without 
 His permission to the ground." All reasonings 
 and pretexts which would have weakened this 
 belief, had been put aside long before He heard the 
 words, " If Thou be the Son of God, command 
 
NATDEE OF THE GODHEAD. 11 
 
 these stones to be made bread," and again, " If 
 Thou be the Son of God, cast Thyself down hence." 
 He had met and overcome the thoughts which 
 those words of the Adversary suggested for the 
 purpose of casting doubt upon His Sonship, and 
 which might be presented in some such form as 
 this : — ' Can it be that, exhausted, lonely, helpless, 
 as Thou art, and all this following those wonderful 
 signs which accompanied Thy baptism, and which 
 must have awakened hopes and prospects that are 
 now evidently doomed to disappointment — can it 
 be that this is the result of a fatherly ordering of 
 Thine affairs ? Do Thy circumstances now — nay, 
 look back and say, did Thy circumstances ever — 
 appear as if they had been appointed and ruled by 
 the decrees of a Wise and Loving Will? Separated, 
 signahsed. above all around Thee, as Thou hast 
 been, does it not seem as if chance or fate, or at 
 best blind resistless law, must have had the control 
 of Thy affairs ? ' 
 
 For this darkest suggestion lay beneath the 
 utterance, " If Thou be the Son of God!" ' Was it 
 
 ^ It is true that the designation vlos tov ®eov which was used 
 by the Tempter, does always in the New Testament represent the 
 Son of God in the "highest and Messianic sense," and its Messianic 
 reference may have been here contemplated by the Adversary. 
 But such a reference on his lips was only subordinate to the 
 further object which is indicated in the text : his suggestion as 
 to the reality of the Messiahship of which Jesus was now con- 
 scious, was meant to be suggestive of the further doubt as to 
 the Fatherhood of God, nay even the existence, of a Personal 
 lluler of the Universe. 
 
12 ORIGIN OP THE UNIVERSE. 
 
 not an eclio of voices wliicli have been always 
 heard, and which are now so loudly uttered amongst 
 ourselves — from men who speak of the Universe as 
 self-existent from eternity, or tell us of its me- 
 chanical development by the working of blind law, 
 or again from those who figure it as an ideal exist- 
 ence, as an illusion of the mind which has no reality 
 that corresponds to it. The theories which speak 
 of endless stages of evolution, or which would 
 pantheistically absorb God in the creatures of 
 His hand, were implied in that suggested doubt 
 whether Jesus was indeed God's Son.^ Under the 
 same pretexts, and backed by similar reasonings, 
 this temptation of the Adversary must have often 
 before visited the human mind of the Redeemer. 
 Had He not already endured the most trying 
 hardships, in dull monotonous seclusion, in aching 
 lack of sympathy, in burdensome restraints, and 
 unrequited toil? And then how sad were the 
 prospects which opened out before Him ! Indeed 
 no personal experience of afiliction and of wrong 
 which has ever led men to deny that their affairs 
 are ordered by a wise and living Will, could have 
 been severer than that which He had met with. 
 Nor had He been unconscious of the same influence 
 from the darker pages of history, and the troubled 
 movements of mankind. He knew, too, all the 
 force of those suggestions from the universal pre- 
 valence of law, which have encouraged men to put 
 
 ■ Appendix, Note C. 
 
NATURE OF THE GODHEAD. 13 
 
 the statutes of the universe in tlie place of its 
 Sovereign, to assign the regularity of its motion as 
 the reason why creation moves, and to speak of the 
 order, as if it were the cause, of its activity.^ No 
 suggestion of this kind was there which had not 
 been presented to His mind. He had considered 
 the heavens, and observed the lilies of the field, 
 and marked the processes of germination and 
 of growth. Time may have deepened our impres- 
 sion of the universal steadfastness of material 
 laws, but it has added no force to the atheistic 
 argument, of which He was not equally cognizant 
 — for in truth it lies on the surface of things — even 
 supposing Him unconscious of the nature of matter, 
 and its processes. Yet nothing from nature or 
 history, or from His own personal experience, ever 
 shook His strong conviction that His affairs were 
 under the control of a wise and loving Will ; that 
 the Living God "encompassed His path, and lying 
 down, and was acquainted with all His ways." 
 
 This conviction was now, as ever, present with 
 Him ; and our impression of the strength with which 
 it always ruled His consciousness, is deepened the 
 more we consider the antecedents of His course. 
 Using the means by which that earlier part of 
 His career is realized, looking at Him in the 
 midst of it, we see Him cheerful, earnest, diligent, 
 in His labours among men, and kindly in His 
 intercourse with them, just as one naturally would 
 * Appendix, Note D. 
 
14 ORIGIN OF THE UNIVEESE. 
 
 be wlio was always conscious of a Father's pre- 
 sence, and assured that a Loving Will is over- 
 ruling his affairs. We know how tender and 
 sensitive He was ; and are therefore certain that, 
 if He had regarded Himself as helplessly inclosed 
 within the framework of a vast machine, or be- 
 lieved that He was living amidst mere illusions — 
 He must have sometimes betrayed indifference, or 
 sullenness, if not resentment, at His fate. In 
 His domestic intercourse, or neighbourly relations, 
 or in His position as a citizen, these feelings would 
 have then betrayed themselves. But we see in 
 Him nothing of the kind. In His loving discharge 
 of all family duties, in His fidelity and kindliness 
 while fulfilling every neighbourly requirement, in 
 His concern for the welfare and honour of His 
 country — the ever-watchful care of God as His 
 Father was made known by His constant recogni- 
 tion.* While, still more clearly, the same witness 
 was rendered by those acts of worship which He 
 celebrated, "in spirit and in truth," from the 
 dawning of His consciousness. With full mean- 
 ing and intention. He repeated all those utterances 
 of the Psalmists and the Prophets which so ex- 
 plicitly recognise God as a Living Person, creation 
 as the product of His hands, and the course of 
 nature as the result of His constant working and 
 control. He said, " Thou hast formed the earth 
 and the world. Thou tellest the number of the 
 
 * Appendix, Note E. 
 
NATURE OF THE GODHEAD. 15 
 
 stars, and dost gather together the outcasts of 
 Israel, and Thou healest the broken m heart ! All 
 things wait upon Thee ! How manifold are Thy 
 works, Lord ! In wisdom hast Thou made 
 them all." ' 
 
 Yes, there, in the centre of the ages, we see 
 Him whom kings and prophets waited for, " the 
 desire of all nations " before His coming, the 
 object of loving reverence through more than 
 sixty generations since He came, "Whom even those 
 who reject His divine claims exhaust the resources 
 of panegyric in extolling — Him we see thus making 
 known the primal fact of our existence. Looking 
 now steadfastly on that purest, strongest, noblest 
 spirit, as His gaze meets ours, we can see in Him 
 no token of any reflection from the loveless, dreary, 
 chilling surface of an atheist's world ! He is not 
 calling aloud. His voice is not passing, into those 
 mindless, merciless abysses, where there is no 
 response nor any that regardeth ! On no prospect 
 so bleak and repelling is His attention fixed : 
 with no such outlook is He communing ! His 
 gaze — we see it by the Glory reflected on His 
 
 * It is certain that the Psahns, used in an appointed order, 
 along with selections from the Prophets, have always formed 
 part of the public worship of the synagogue, and therefore were 
 in constant use by Jesus from His earliest days. But, in addi- 
 tion to this public use, the Psalms, and it is probable sentences 
 also from the Prophets, formed part of those private devotions 
 which were offered up two or three times daily, by every pious 
 Israelite. — Vitringa De Synag. Vet. 
 
16 ORIGIN OF THE UNIVERSE. 
 
 Face — is on a Father's countenance ! His com- 
 munings are with One who reciprocates His loving 
 thoughts, and His work is carried forward under 
 the consciousness of an observant and approving 
 Presence, carried forward strenuously and peace- 
 fully, as it could not have been if only a sense of 
 the Eternities and the Infinities, not of The Eter- 
 nal and The Infinite, had been within Him. Surely, 
 in this vision of the perfect humanity of Christ, the 
 very truth of God's existence is reflected ! The 
 Divine Glory is beheld in the Person of the Son 
 of Man ! Looking on Him, the conviction is 
 carried into our minds and hearts more effectively 
 than it could have been by any form of speech, by 
 the most impressive proclamation, that we should 
 " remember Him, in Whose Hand our breath is, 
 and Whose are all our ways ;" and say, with the 
 same devout and practical solemnity with which 
 He said, " How precious are Thy thoughts unto 
 me, God ! How great is the sum of them ! I 
 will extol Thee, my God, King, and I will bless 
 Thy name for ever and ever." 
 
 But, again, besides showing that the Universe 
 has its origin in the creative will of the Living 
 God, and that all its movements are controlled by 
 the ordering of His wisdom and His love — we also 
 see Jesus making known the fact that God's mind 
 has been declared, and His purposes accomplished, 
 in that Person of His existence Who is called 
 
NATURE OF THE CxODHEAD. 17 
 
 " The brightness of His Glory and the express 
 Image of His Being," ^ in Whose " likeness " all 
 the immortal races were fashioned, and " through 
 whom He made the worlds." 
 
 We still confine our thoughts to the perfect 
 humanity of Jesus, and therefore say nothing 
 here of the Catholic Faith, that, in His Person, 
 that Revealing Image of the Godhead in His 
 own proper nature, dwelt, so that He on whom we 
 are looking, was indeed Himself " perfect God, 
 uncreate, incomprehensible, eternal," as well as 
 " perfect Man of a reasonable soul and human flesh 
 subsisting." For the present, we say nothing of 
 this article of our Belief, but simply confine our 
 attention to the fact, which is, at all events, un- 
 questionable — that Jesus of Nazareth, on Whom we 
 are looking as The Truth, did Himself speak of this 
 Son of God, and affirmed, by the plainest avowal, 
 as well as by most expressive silence, when the 
 Divine Name and Attributes were ascribed to 
 Him — that, with that Being He lived in closest 
 fellowship. Assuming the historical trustworthi- 
 ness of the Evangelists, this, at all events, must 
 be admitted. We are reminded of the fact by the 
 words of the Tempter when he addressed Him as 
 other and higher than an ordinary man. Nor, 
 whatever conclusion may be drawn from His own 
 language concerning The Son of God, can it be 
 
 " For the sense of VTrdorao-ts in ^apaKTr]p t>Js vTrotTTucrcws 
 avTov (Heb. i. 3), see Dean Alfoi'd in loc. 
 
 C 
 
18 ORIGIN OF THE UNIVERSE. 
 
 doubted that Jesus often spake of Him, and repre- 
 sented Himself as dwelling in some near and mys- 
 terious connexion witli the Being Whose Name 
 was so often on His lips.^ This is certain ; and 
 more than this we need not, for our present pur- 
 pose, here assume. But now, we do not rightly 
 estimate this fact, unless ayc distinctly bear in 
 mind what is not less historically certain, that, at 
 this time, as well as before and afterwards. He 
 comes forward as a Jew. He is not seen in that 
 cosmopolitan garb in which some would fain in- 
 vest Him. It is in the garb and aspect, in the 
 whole costume and surroundings, of a Son of 
 David, that He is recognised. It is a Hebrew 
 countenance which we are looking on : they are 
 the words of a child of Israel that are proceeding 
 from His lips. He worships in the Jewish syna- 
 gogue and Temple; He accepts the teaching of 
 Moses and the Prophets ; He reads the Jewish 
 Scriptures as the Book of God. 
 
 This is as much matter of fact as that He 
 actually lived. Nor was it in outward profession 
 only that His Jewish character was manifested. 
 He bore it also in His inner life and consciousness. 
 We know that pure Judaism was covered — we 
 might almost say, buried — in His time, under sec- 
 tarian corruptions; and it is certain that He 
 earnestly protested against all of them. But it is 
 not less certain that those protests were always 
 ' Appendix, Note F. 
 
NATURE OF THE GODHEAD. 19 
 
 uttered from Jewish ground ; and that He habitu- 
 ally confirmed them by the authority of the in- 
 spired teachers of His people. Not to reason, or 
 philosophy, but to the Fathers of the nation, did 
 He constantly appeal against rabbinical trivialities, 
 and Pharisaic prejudices, and against the licentious 
 interpretations of the Sadducees. He went back 
 to Moses and the Prophets.^ Now what their 
 teaching was respecting The Son and Word of 
 God, The Angel of the Covenant, The Wisdom 
 Who dwelt with God from the beginning — what 
 that teaching was, is as surely known as any 
 fact existing in that place and hour. It was no 
 rabbinical fancy, but the authorised and accepted 
 creed of the Church into which Jesus of Nazareth 
 was sacramentally incorporated, and of which He 
 continued a member throughout His earthly life — 
 that, in all the manifestations of The Divine Being 
 from the first, His Unity of nature had been re- 
 vealed in a plurality of Persons. This was clearly 
 seen in the Mosaic account of the creation ; in the 
 doxologies of the angelic hosts whom the prophet 
 saw; and in the benediction which the priests 
 were commanded to utter in the name of God.' 
 This plurality of Persons was plainly seen; and, as 
 plainly, it was seen that in One of them the God- 
 head manifested Itself, revealing the Divine mind 
 and will, accomplishing the purposes and ad- 
 
 « neasom of Faith, chap. iii. ° Numbers vi. 28—27. 
 
 c 2 
 
20 ORIGIN OF THE UNIVEESE. 
 
 ministering tlie interests, of tlie whole creation. 
 He who declared "Thou canst not see My face and 
 live" was actually manifested in that Person, and 
 communed with by patriarchs and prophets. 
 Moses and the elders saw Him in His celestial 
 dwelling-place. There also He was beheld by Eze- 
 kiel, on the sapphire throne above the firmament, 
 " upon which," the prophet says, " was the like- 
 ness as of the appearance of a man." He was con- 
 tinually met and spoken with as the Angel of the 
 Covenant, and as the Lord of Hosts.' The greatest 
 
 ' " It is justly insisted on by the Eabbins," as Dr.Faber (Eight 
 Prophet. Dissert.) observes, " that grammatically the participle 
 walking (as used Gen. iii.) agrees with The Voice, and not with 
 the Lord God : and an inspection of the original will at once 
 convince any Hebraist that such is the natural and obvious 
 construction of the sentence." Hence the " Voice of the Lord 
 God " must be taken as the designation of that Being who 
 appeared to our first parents. And, considering the agreement 
 of this designation with that of Mimra, or Word, which was 
 the title applied by the Jewish paraphrasts, in apostolic times, 
 to the Divine Person whose frequent appearances are related in 
 the Old Testament — there can be little question that Moses' 
 narrative describes the first manifestation of Him " Who," St. 
 John tells us, " hath (always) declared the Father .... Whom, 
 (in His own Person), no man hath seen at any time." .... 
 This manifestation of Him in the garden of Eden is frequently 
 affirmed in an explicit manner by the fathers (e. g. Tertullian, 
 Adv. Praxeam, c. 16), and it is always clearly implied in their 
 consentient and emphatic testimony, that all the theophanies, 
 or manifestations of God, described in the Old Testament, were 
 made through the Second Person of the Trinity ; or, in the 
 language of Justin Martyr {Dial, cum Tryph. c. 127), that, 
 " neither Abraham, nor Isaac, nor Jacob, nor any among men, 
 ever saw the Father .... but they saw Him, who, through the 
 
NATURE OF THE GODHEAD. 21 
 
 authorities in the Hebrew Church recognised 
 Him in that AVisdom Who spake in the Book of 
 Proverbs in such words as these, "The Lord 
 possessed Me in the beginning of His way, before 
 His works of old. I was set up from everlasting, 
 before ever the earth was. When He prepared 
 the heavens I was there. I was by Him as one 
 brought up with Him. I was daily His dehght, 
 rejoicing always before Him, rejoicing in the 
 habitable parts of the earth, and my delights were 
 with the sons of men." ^ The Hebrew fathers 
 acknowledged the personality of The Speaker of 
 these words, and so dwell upon it that, as has been 
 well said, " in their language we seem to catch the 
 accents of those weighty formula by which the 
 Apostle afterwards defined the pre-existent glory 
 of his Majestic Lord, when he spoke of Him as 
 ' the Image of the Invisible God, the Firstborn of 
 every creature, by Whom all things were created 
 
 will of the Father, was .... His Son. — Scripture Studies, 
 Note C in Appendix. 
 
 ^ " The ancient Christians," says Bishop Patrick, " thought 
 these words might be applied to the Son of God Himself, the 
 Eternal Word and Wisdom of the Father." And how generally 
 (if not universally) they were agreed upon this interpretation, 
 appears from the controversy respecting the passage in the 
 First Council of Nice. For, being then alleged, from the mis- 
 translation of it in the Septuagint, by the Arians in proof of 
 the Son's inferiority, the Catholic Fathers contented themselves 
 with denying this deduction, without ever questioning the fact 
 that the passage did apply to Christ. And the consent of later 
 divines is as remarkable. 
 
22 OlilGIN OE THE UNIVERSE. 
 
 that are in Leaven and eartli, Who is before all 
 things, and by Whom all things consist." ^ 
 
 It was in language of which this sounds like 
 a living echo, that the Jewish Doctors and Fathers 
 spake of the Wisdom Who had dwelt with God 
 from the beginning. And all this teaching was 
 accepted by Him on whom we are now looking. 
 May we not say that it formed part of His human 
 consciousness in that hour when He met the ad- 
 versary, as well as long before? And we know 
 that it was brought forth continually afterwards in 
 His public ministrations. So that, as we see Him 
 casting His regards back to the epoch of crea- 
 tion, and throughout the heights and depths of all 
 things created, we perceive that He recognized the 
 agency of the Only Begotten Son, Who is in the 
 bosom of the Father, and Who is the express 
 Image of His Being. Jesus knew that every spirit, 
 which had been ever called into existence, was 
 fashioned in that Image ; that He had wrought in 
 the creation of that which underlies all material 
 phenomena, and had impressed on this mysterious 
 substratum, its properties and laws. He knew, 
 moreover, that uninterruptedly from the begin- 
 ning, the same Word of God had wrouglit through 
 all spheres of existence, that He was Chief of 
 their " thrones and dominions and principalities 
 and powers," and that He had been specially 
 manifested in the history of man. In all His 
 ' Dr. Liddon, Bampton Lectures, chap. ii. 
 
NATUEE OF THE GODHEAD. 23 
 
 Scripture readings tliat Presence had met Jesus 
 at every step and period of tlie Jewish history, 
 and He saw everywhere the promise that this 
 Divine Person would draw still nearer to man- 
 kind, and afresh unfold, and unmistakably inter- 
 pret, all that, in " many parts and methods," He 
 had made known, in time past, to the fathers 
 by the prophets. Jesus of Nazareth knew that, 
 in all these ways, " The Word Who was in the 
 beginning with God, and Who was God, had 
 declared Him Whom no man hath seen at any 
 time." This recognition by Him, and in this His 
 revelation, of the Eternal Son " Who is before all 
 things, and by Whom all things consist," is as 
 plainly seen in this Perfect Man as is the exist- 
 ence of an Almighty Maker of heaven and earth, 
 and of a loving Father of mankind. We look on 
 Him as embodied Truth; and thus looking on 
 Him, we see in His life and consciousness the ex- 
 istence of the Revealing Word as one of the facts 
 of the Divine Order, and along with this His 
 ministrations in all regions of the universe, and 
 at all periods of time.* 
 
 * " The Christian Apostles," says Dr. Lightfoot {Commentary 
 on Coloss.), " accept the language of Alexandrian Judaism, 
 which describes the Logos as the Sccr/u-ds of the universe. All 
 the laws and purposes which guide its creation and government 
 reside in Him, the eternal Word, as their meeting-point. He 
 holds the same relation to the Universe which the Incarnate 
 Christ holds to the Church, being the source of its life, 
 the centre of all its developments, the mainspring of all its 
 motions." 
 
24 ORIGIN OF THE UNIVEESE. 
 
 But, besides revealing the existence and agency 
 of The Father, and of The Son, we see in Jesus — 
 apart from His declarations, and embodied in His 
 consciousness — in Himself, we see the Being and 
 agency of The Holy Ghost. In all His habits and 
 in His whole bearing, He showed that the spiritual 
 life with which the universe is replenished, has 
 been maintained, and is continually heightened, as 
 if by a constant efflux and stream, flowing from 
 the Eternal Throne — by Another Person of the 
 Godhead. We have seen that the theology of 
 Him on whom we are looking, was that of the 
 Scriptures, which, as the narrative of the Tempta- 
 tion reminds us, were always in His hands. And 
 hence we are assured that the plurality of the 
 Divine nature was in fact a Trinity of Persons. 
 The threefold invocation of the Seraphim, and 
 the triple form of the priestly Benediction, which 
 "put the Name of God on the Children of Israel," 
 give sufficient evidence of this assertion. Assuming 
 nothing more than the historical trustworthiness of 
 the Evangelists, and the general truthfulness of 
 that image, crystallised out of the material sup- 
 plied by them, we know that in His earliest days 
 Jesus held, as part of His habitual consciousness, 
 all which He afterwards taught respecting this 
 Person of the Godhead, as the Teacher, the 
 Quickener, the Strengthener of every spirit which 
 seeks, and which submits unto. His influence. 
 Jewish theology, cleared as it was in His mind 
 
NATUEE OF THE GODHEAD. 25 
 
 from all the corruptions wliicli had gathered 
 round it, was not less explicit than Christian 
 theology is, as to the Person of the Holy Spirit and 
 His work, and as to the laws in conformity with 
 which that work is carried forward/ After " Jesus 
 was glorified," there was, indeed, a fuller mani- 
 festation of The Spirit's influence. But it was 
 already plainly recognised, as may be clearly 
 learned from the pages of the Old Testament, and 
 from the language of its authorised interpreters. 
 That He is the Giver of Life now, as in the begin- 
 ning, the Teacher, the Quickener, and Strength- 
 ener of all created spirits, is clearly perceived 
 when Christ said to the Tempter, "Man liveth 
 not by bread alone, but by every word that pro- 
 ceedeth out of the mouth of God." Just as the 
 animation which He at first imparted to the natural 
 world, is ever dependent on His agency, so, in the 
 spiritual Creation, unless He continually breathes 
 upon living souls, from day to day, and pours 
 into them perpetual supplies of life — they too must 
 die. Nay, more than this, their vitality, if it 
 be healthful, must not only be upheld, it must 
 be invigorated and enhanced. The beings whom 
 the Holy Ghost has quickened, He must cause to 
 grow; and make them more energetic and effective, 
 so that they may continually attain a more vivid 
 consciousness of the things by which they are 
 surrounded, and see and know more, and feel 
 * Appendix, Note G. 
 
26 ORIGIN OF THE UNIVEESE. 
 
 more deeply, and work more strenuously, tlie 
 longer they are submitted to His power. 
 
 In tlie constant recognition of this teaching, 
 and in an habitual observance of the laws which 
 are implied in it, Jesus had "increased in wisdom" 
 and had "waxed strong in spirit." ^ Over and above 
 His own personal, voluntary discipline, we see 
 Him looking for, and habitually receiving, an influx 
 from that vitalizing stream of influence, through 
 which all created spirits advance, just as His "rea- 
 sonable soul " did, in the paths which are opened 
 out to them. And He thus revealed another great 
 fact in the constitution and working of the universe, 
 a fact which is, in its very nature, universal, true 
 in all worlds as it is true in ours, true of all beings 
 as it is true of man. Fixedly contemplating Him 
 amidst that environment of circumstances which 
 were around him in the place of His temptation, 
 in His "reasonable soul and human flesh," we 
 
 ® It has been justly said that " the agency of the Holy Spirit, 
 as it is represented in the Scriptures, is spoken of as perfectly 
 congruous with the natural movements of the mind, both in its 
 animal and intellectual constitution. If, on the one hand, it is 
 evident that a change of moral dispositions, so entire as to be 
 properly symbolized by calling it a ' new birth,' or a ' resurrec- 
 tion to life,' must be much more than a self-effected reformation, 
 for if it were nothing more, these figures would be preposterous, 
 unnecessary, and delusive ; so on the other hand, this change 
 must be perfectly in harmony with the physical and intellectual 
 constitution of human nature, or the same figures would be 
 devoid of propriety and significance." 
 
NATURE OF THE GODHEAD. 27 
 
 have seen reflected, and so revealed the Personal 
 existence of God the Creator and the Ruler of His 
 creatures ; we have seen also that He manifests 
 Himself, and carries out His purposes, by the 
 agency of the Eternal Son ; and now we also learn 
 that the life originated by them is maintained, 
 heightened and intensified by the Holy Ghost ; 
 these three Persons of the Godhead being "all One, 
 their Glory equal, and their Majesty co-eternal." 
 
 We learn these truths from the perfect humanity 
 of Jesus as we see Him moving through His 
 earthly course. They were all indeed declared by 
 Him in words, but He revealed them most im- 
 pressively in His acts and habits, in His constant 
 fulfilment of the hving relationships into which 
 His Existence brought Him. And in this fulfil- 
 ment, another truth was manifested, viz. : — That 
 these facts concerning The Divine Being which we 
 have dwelt on, are not abstractions which may 
 be inertly contemplated, but that they must be 
 taken by us into practical account. Ideas of 
 order, and of government, are involved in their 
 very statement. Their existence implies relation- 
 ships, and out of these relationships are begotten 
 obligations ; obligations, on the one hand, of 
 authority and oversight, and on the other, of love 
 and reverence, of trust and gratitude, of loyal and 
 affectionate submission. 
 
 Then, besides these individual relationships 
 
28 ORIGIN OF THE UNIVEESE. 
 
 and tlie practical regards consequent thereon, 
 there are other duties which naturally arise from 
 the connexions into wliich the Divine Existence, 
 as It was declared by Him, brings all creatures 
 with one another. And, in His own fulfilment of 
 them, these connexions are beheld. The order as 
 well as the origin of existence was revealed in His 
 demeanour : the ideal of man's social life was 
 visibly embodied in His own proceedings, in His 
 acts and also in His abstinences. In His house- 
 hold and municipal, and in His national, life. He 
 thus exhibited the Divine pattern of our earthly 
 being. And He showed moreover, that every man 
 must be regarded as the member of a higher 
 system, wherein he has been incorporated in and 
 through his relationship with God. He thought and 
 spake, and He always acted, as one who knew 
 that this earthly scene of life has been conjoined 
 with every other sphere of existence, having been 
 so blended therewith as to form one congruous 
 Whole ; and He showed that the perceptions and 
 emotions of that Heavenly Order should rule men 
 everywhere, through all times and occasions, and 
 in the discharge of every obligation. In every 
 development of His personal life, in His household 
 and community, and in His position as a member 
 of the nation, this godly character and demeanour 
 were observed in Him.^ 
 
 This also is seen in the perfect humanity of 
 
 ' Appendix, Note E. 
 
NATURE OP THE GODHEAD. 29 
 
 Jesus, when He is thoughtfully and compre- 
 hensively regarded, as He stood there in the 
 presence of His Adversary. Taking the whole, 
 and not one small portion, only, of His earthly 
 life, into our account ; keeping in view the earlier 
 progress of which the result is before us in the 
 scene of His Temptation ; in other words, con- 
 structing the first thirty years of His course, as 
 we surely may when we bear in mind the con- 
 siderations already named — the Image of that 
 Perfect Man, with these fundamental verities of 
 the Gospel Revelation embodied in it, and re- 
 flected, comes forth with definite clearness, and 
 is felt to be more and more impressive, the longer 
 it is contemplated. 
 
 And now I ask. How does this view stand in 
 relation to unbelief ? We are all agreed, un- 
 believers and ourselves, that the first question to 
 be settled, in the controversy between us, relates 
 to the historical reality of Jesus. Before all other 
 questions belonging to that controversy, this must 
 be determined : ' Did He truly live and move upon 
 this earth ? Did He actually speak, and work 
 and suffer, in that central period of the world's 
 history, just as the Evangelists have described ? ' 
 And to this question our opponents now almost 
 universally give an afiirmative reply. Nay, more 
 than this. Some, who still stand aloof from Him, 
 use their most fervent eloquence, and I believe with 
 
30 ORIGIN OF THE UNIVERSE. 
 
 genuine sincerity, in describing His greatness and 
 nobleness, and His benignity. 'Well,' we may now 
 say to sucli persons, ' but you must not satisfy 
 yourselves with rendering sucli ascriptions vaguely, 
 with, the mere acts and words of formal homage, 
 and then pass on. You must stay, and look 
 steadfastly upon Him where you know He may be 
 seen. You must think intently on His antecedents 
 and surroundings. You must observe the whole 
 context of His position in the light which flows upon 
 Him from all sides. And then you will see that 
 this Greatest of the sons of men held, in the face 
 of every one of the difficulties which you are con- 
 scious of, the main truths of the Theology you are 
 rejecting. Yes, every difiiculty which arises from 
 the inexorable fixedness of nature's laws, from 
 the dark pages of man's history, from the 
 troubled and apparently confused movements of 
 mankind, from the severest afiiictions of personal 
 experience — every one of them was known to Him. 
 Yet still, you see He held the loving Fatherhood 
 of God, the ministrations of The Son Who is the 
 express Image of His Person, the working of the 
 Holy Ghost as He maintains and strengthens the 
 life which He has given. Plainly, too. He believed 
 that we are in living relations with these truths, 
 and that obligations flow from these relationships. 
 This is as certain as that Jesus of Nazareth lived 
 and wrought and spake. Look steadfastly, and 
 you cannot fail to see these great verities imaged 
 
NATURE OF THE GODHEAD. 31 
 
 on tliat large untroubled spirit, to whom, in virtue 
 of that purity which you ascribe to Him, gifts of 
 profoundest insight must have been vouchsafed ; 
 whose "judgment was just " because His Will was 
 ruled by a nobler and severer, as well as a more 
 wise and loving authority, than that which any 
 man in his highest moods could have conceived.' ^ 
 Surely, this fact of unquestioned history casts 
 shame on the scornful arrogance by which we 
 are now so often pained and shocked. Surely, it 
 demands another mood than that which we con- 
 stantly witness in the eager assailants of our faith. 
 Largeness and cautiousness, not to say humble- 
 ness, of mind, must make men look with at least 
 reverent attention to these convictions of Him, 
 Whom all acknowledge to be the highest partaker 
 of our nature who has ever lived. We do not 
 plead for this demeanour, but demand it. And 
 we know — and with this knowledge would it not 
 be wise in Christia^n teachers to give themselves 
 wholly to the work of "lifting Him up" before man- 
 kind ? — I say we know that when He is thus truly 
 seen. He will " draw all men unto Him." Yes, He 
 will then exercise His mighty. His irresistibly 
 attractive power, and draw to Himself those who 
 are now far off even in the outermost circles of 
 unbelief. Nearer and nearer will He draw tbem ! 
 More and more will His claims on their love and 
 reverence be seen and felt, till no other evidence 
 
 * Appendix, Note H. 
 
32 ORIGIN OF THE UNIVERSE. 
 
 will be songlit by tliem, or needed. We shall hear 
 them say, with some of old, "Now we, too, believe, 
 but not because of your sayings. We have heard 
 Him ourselves, and know that this is the Christ, 
 The Saviour of the world." 
 
 But besides the argument which may be thus 
 addressed to men who are wholly outside the 
 Christian Fellowship, others who are hovering on 
 its outskirts, and are there holding abated views 
 of the great verities which its creeds conserve — 
 may be in this way brought nearer to the truth.^ 
 
 Por, in every instance, those narrow incoherent 
 notions of the Gospel Revelation to which we 
 now refer, have arisen from an exclusive con- 
 templation of the mere language of the sacred 
 writers, before it has been employed, in its simply 
 historical character, for the purpose of realizing 
 that human life of the Revealer, on which we have 
 been dwelling. And yet it is only after we have 
 thus recognized Him as embodying, and so declar- 
 ing, the Divine Order of our being in His habits and 
 demeanour — that we are qualified to assign their 
 proper significance to the words which we are told 
 He uttered. Then, in the light flowing from His 
 entire Life, we are prepared for that which indeed 
 should never be neglected, viz. a dihgent collation 
 of texts, and a careful heed to their significance. 
 
 " Appendix, Note I. 
 
NA'l'UEE OF THE GOPnEAD. 33 
 
 Is not this the chief means by which they must be 
 iutarpreted ? And was it not the method which He 
 Himself enjoined, when He said — not I proclaim 
 and teach, but—" I AM the Truth " ? Was it not 
 too enjoined by His Apostle, when he affirmed that 
 the "Glory of God is seen" — he does not say in 
 the words, but — "in the Person of Jesus Christ" ?^ 
 "When this is duly remembered, many obscure 
 passages of the inspired Book will give forth their 
 meaning, and the import of many others will 
 be illumined and intensified. The thoughts 
 conveyed by the inspired writers will then be 
 seen with a clearness which must irresistibly 
 bring many who are now holding a Christian- 
 ized Deism, or some other form of an attenuated 
 Christianity, into accord with the teaching which 
 is based on the belief of a Trinity of Persons in 
 the Godhead.^ 
 
 In Him, through whom the Divine Nature has 
 been manifested, it will then be clearly seen, and 
 seen the more clearly, the more steadfastly He is 
 contemplated — that there are heights and depths 
 in the Revelation He has given, which furnish the 
 only adequate interpretation of the facts of man's 
 existence, and which bring Christian Truth into 
 connexion with every reality of our condition. It 
 will then be acknowledged that the " fulness of 
 God," as this is manifested in the Church's creeds, 
 
 ' Appendix, Note B. ^ Appendix, Note I. 
 
 D 
 
34 ORIGIN OF THE UNIVERSE. 
 
 in their account of the universe and of its history 
 — furnishes the only satisfactory explanation of 
 man's place and relationships therein, and the 
 only sufficient motive for the discharge of his 
 incumbent obligations. 
 
LECTURE TI. 
 
 ENDS OF CREATION. MEANS OF THEIR FULFILMENT. 
 
 In our view of the " Tnitli as it is in Jesus," as in 
 Him it is embodied and revealed — we have ah^eady 
 beheld the primal verities of man's existence. We 
 have plainly learned from Him how Creation was 
 originated; and how it is upheld and adminis- 
 tered. He has also shown what line of conduct 
 is incumbent on our part. In His bearing and 
 proceedings, He declares that what is known as a 
 " godly life," is that alone which fitly accords with 
 beings who are holding our position. 
 
 These conclusions enabled us to address an 
 effective appeal to men who are outside the Chris- 
 tian Fellowship ; and to those who hold inadequate 
 views of Christian truth, it suggested reasons 
 why " it is necessary before all things that the 
 Catholic Faith should be held and kept, whole 
 and undefiled." Now, however, using it further 
 for edification and enlargement, we approach Him 
 with the inquiry, *Wliat was the Divine purpose 
 in Creation ? We have surely learned from Thee 
 whence it originated, and how it is upheld and 
 ordered. And now we ask, Why was it called into 
 D 2 
 
36 ENDS OF CREATION. 
 
 existence?' Looking back to tlie period jnst 
 before God's creative act when He was still 
 The Sole Occupant of His infinite domain, and 
 mainly intent on matters we can understand — our 
 question is, ' What was the purpose which moved 
 Him when He determined to fill the boundless 
 solitude with material abodes, and to people it 
 w^ith immortal life? In other words, What is 
 man's chief good?' Assuming that the con- 
 stitution of things is benignant, and has been 
 wisely ordered. What is the end which, each one 
 should set before himself as the best, as the end 
 in which his real and lasting welfare will be most 
 effectually secured?^ 
 
 It is the simplest question that can be proposed, 
 and yet endless replies have been given to it. 
 But we shall find it decisively and definitely 
 answered, if we again approach Jesus, with a clear 
 remembrance of His antecedents and surround- 
 ings — as He stood there confronting His Adversary 
 in the scene of His temptation. His aspect and 
 bearing, as well as His words, viewed in connexion 
 with His previous life, and illumined by the light 
 thrown upon Him from His after-course — will 
 teach all which it is needful we should know 
 respecting the purpose by which God was moved, 
 ■ " in the beginning," when " He made the heavens 
 and the earth," and which is now, as it ever has 
 been, in the course of victorious accomplishment. 
 ^ Appendix, Note J. 
 
MEANS OP THEIR FULFILMENT. 37 
 
 We get glimpses of this purpose in His answers 
 to the suggestions of the Tempter. When they 
 are closely examined, it is plain that, while each 
 of them has its peculiar characteristic, one 
 assumption may be discerned in all. When the 
 Adversary suggested that He might satisfy His 
 bodily needs by using powers that had been con- 
 ferred to accomplish the objects of His mission ; 
 when he presented the " kingdoms of the world 
 and the glory of them," as ends to be desired for 
 themselves; when he further said, " Cast thyself 
 down " from the temple height, and thus come, as 
 the Prophet foretold, " suddenly" as their deliverer 
 among the people^ — one thought was present, one 
 maxim was assumed. And this plainly was no- 
 thing else but that personal indulgence, the fulfil- 
 ment of ambitious ends, satisfying the lusts of the 
 flesh and of the mind — is man's chief object of 
 hope and of endeavour. It was in fact the same 
 assumption which lies at the root of all worldly 
 maxims : viz. That happiness — a pleasant con- 
 sciousness, an equable flow of delicious feeling 
 — is our end, and should be our aim. On this 
 assumption the Adversary spake to Him. But, how 
 utterly was this conception of the object of created 
 
 ^ " Behold, I will send My mt>sscnger, and ho shall prepare 
 the way before Me : and the Lord, whom ye seek, shall suddenly 
 come to His temple, even the Messenger of the Covenant, 
 whom ye deliglit in." This prediction explains the words, "If 
 Thou be the Son of God, cast Thyself down " amongst the people. 
 
38 ENDS OF CREATION. 
 
 life, contradicted by His replies, " Man dotli not 
 live by bread alone, but by every word which pro- 
 ceedeth out of the mouth of God;" and again, 
 " Thou shalt worship the Lord thy God, and Him 
 only shalt thou serve." An infinitely higher and 
 worthier purpose is thus declared to be that for 
 which all creatures were made and meant. It is 
 implied, and not indistinctly, in the answers given 
 to the Tempter ; and it is brought out, in fullest 
 manifestation, when we look on Him, on His 
 habits and bearing, up to the time when He was 
 " led by the spirit into the wilderness," and then 
 dwell on the particulars of that ministry to which 
 He had just been summoned. 
 
 Thus looking on Jesus of Nazareth, under all the 
 lights which converge upon Him in that place and 
 hour, and recalling what we have already learned, 
 we see that fellowship with God, and this ever be- 
 coming nearer and more intimate by the fulfilment 
 of His will in the good works which have been 
 prepared for each one to walk in^ — is the final 
 purpose for which all spirits were created. Unto 
 this end, without any regard to that pleasant con- 
 sciousness which we call " happiness," * Jesus 
 made all His faculties and instruments perfectly 
 
 ' " God made ready for us, prearranged, prepared a sphere of 
 mortal action ; or (to use the simile of Chrysostom) a road, 
 with the intent that we should walk in it, and not leave it. 
 This sphere, this road was epya dyada — oU ■n-poTjTOL/j.aaei' 6 0€os 
 iva cV awrots TreptTraTT^o-w/Aei'." — Bishop Ellicott ill Ephes. ii. 10. 
 
 ■* Appendix, Note K. 
 
MEANS OF TIItllR FULFILMENT. 39 
 
 subservient. That we do not live by bread only, 
 but by every word which proceedeth out of the 
 mouth of God ; that God's creatures should wor- 
 ship and serve God alone — these had been the 
 motives of our Lord's course, the royal laws which 
 governed all His thoughts and deeds, ever since 
 tlio first dawning of His human consciousness. 
 Through many dreary years, He had used every in- 
 strument and opportunity within His reach, in the 
 remembrance that He must be about His Father's 
 business.^ Unresting and unhasting, He was con- 
 stantly and zealously intent on it. In the spirit of 
 the godlymen of old with whom He was familiar. He 
 regarded Himself as stationed in an appointed 
 place amongst the armies of the Lord of Hosts. 
 And thus realizing His corporate existence in 
 its largest sphere, no moroseness, none of the 
 sullenly hard persistence, which we sometimes 
 associate with steadfast and severe obedience to 
 law — can be discerned in that trying part of His 
 earthly career, any more than it was seen in the 
 more prominent labours of His after-ministry. 
 The imagination that He ever manifested any spirit 
 of that kind is expressly negatived by that mention 
 of the " favour with man," in which He habitu- 
 ally grew. Nor, indeed, could such a demeanour 
 
 ^ Luke ii. 49. " I must work the works of Him who sent Me 
 while it is called to-day : the night cometh, in which no man can 
 work." "I have a baptism to be baptised with, and how am I 
 straitened till it be accomplished." John ix. li. Luke xii. 50. 
 
40 ENDS OF CREATION. 
 
 in any wise co-exist with that true view of our 
 position, which, as was just said. He entertained 
 from the beginning, and which, all through His 
 course, must have given animation and ennoble- 
 ment to His discharge of the most ordinary 
 duties/ Like Enoch and Noah, Jesus of Naza- 
 reth" walked with God," as He is manifested in that 
 Person, through Whom all His dealings with His 
 creatures are carried forward. Those views of 
 existence of which the Psalms are full, were em- 
 bodied in His consciousness and His demeanour. 
 God was ever " showing Him the path of life," 
 "guiding Him by His counsel, that He might 
 receive Him to His glory." " Not My Will but 
 Thine be done," was the utterance heard from Him 
 through every stage and period of His earthly 
 course. So fully was the quickening inspiration 
 of this motive felt in His experience, that we can 
 conceive Him constantly repeating the Psalmist's 
 ejaculations, " God, Thou art my God ! My 
 soul folio we th hard after Thee ! I will go in Thy 
 strength. I will make mention only of Thy right- 
 eousness I Whom have I in heaven but Thee ? 
 And there is none upon earth that I desire beside 
 Thee. Thou art the strength of my heart, and my 
 portion for ever." ' 
 
 Such had been the habits of that Perfect Man 
 Avhom we recognize as embodied Truth; and they 
 
 ' Cp. Son of Man, His Life and Ministry, passim, Part 1. 
 ' See p. 14. Note, p. 15. 
 
MEANS OF TOEIE FULFILMENT. 41 
 
 were maintained all through that after-course 
 which casts its light upon Him at this time. So 
 thatwhenwe turn to Jesus of Nazarethfor an answer 
 to the question, 'What is the final end to which God 
 has made all things in the Universe subservient ?' — 
 this is the reply which we behold in, as well as 
 hear from Him ; ' It is the constant welfare, and 
 progressive development of the immortal natures 
 which are kindred with that of their Creator. 
 Every member of the realm of spirits was made in 
 His image, was a reflexion of Himself. Coming 
 forth at successive periods, and beginning their 
 courses at different stages in the scale of being, 
 they possessed the attributes which distinguish 
 The Divine Existence, and were made capable of 
 thought and feeling identical in kind with that 
 which is seen in Him. And it was His purpose 
 that the consciousness which brought them into 
 such closeness of affinity with Himself, should be 
 gradually developed and perfected. Through the 
 fulfilment of the works which He has prepared 
 for them to walk in, and amidst the training which 
 has been thus ordained — He designed that they 
 should move upwards from the positions in which 
 He originally placed them, in an endless progres- 
 sion, nearer to Himself, and increasingly become 
 partakers of His blessedness.' It is possible, 
 indeed, that, beside and beyond this, other pur- 
 poses may be entertained by Him. Further and 
 vaster designs may have been contemplated in 
 
42 ENDS OF CREATION. 
 
 God's creative work. But, in our view, the final 
 end to which He has made all things subordinate, 
 is — The constant and ever heightening welfare, 
 the gradual development, through ascending 
 degrees of blessedness, of those immortal natures 
 which are in mind and affection kindred with 
 His own.^ 
 
 This is the purpose of all the spiritual life 
 wherever existing which was created in His 
 Image, and therefore it is man's end and aim. 
 And now, if we also inquire concerning the agencies 
 through which the Divine Will has been accom- 
 plished, and by means of which each being thus 
 advances from glory to glory, into nearer fellowship 
 with his Creator, and so into a fuller participation of 
 His blessedness — we find an answer to this inquiry 
 also plainly embodied in Him who is The Truth. 
 Looking on Jesus, attentively and comprehensively, 
 we see Him showing that this progress is effected ; 
 — Fhst, by means of the social connexions into 
 which every member of the spiritual system has been 
 brought; and, Secondly, through the agency of 
 the material creation, whenever it is used in perfect 
 subservience as an instrument for accomplishing 
 the Divine purposes. 
 
 Nothing is more plainly seen in Jesus, at this 
 time, than that He had duly recognised all the 
 
 * See Chap. I. of The Divine Kingdom on Earth as it is in 
 Heaven. 
 
MEANS or THEIR FULFILMENT. 43 
 
 ties by which He was connected with His fellow- 
 sharers of existence. We are expressly told that 
 He observed every law which underlies the bonds 
 of parentage and kindred. He showed that the 
 strong deep feelings which form the basis of every 
 " fatherhood in heaven and in earth " ^ are part 
 of our archetypal constitution. So again, He 
 recognised the order which gathers families into 
 communities. He plainly affirmed, by His own 
 observance, the sacredness of national life ; show- 
 ing that each community should develope itself, 
 after its own kind, upon its own Divinely ap- 
 pointed ground.^ This indeed was recognised by 
 the Adversary when he said, " Cast Thyself down 
 from thence." And again, "All this power and 
 glory will I give Thee, if Thou wilt fall down and 
 worship me." It w^as just saying, in other words, 
 ' I know Thy conviction that Thou hast a great 
 Avork to accomplish upon earth. Thou art filled 
 with benignant purposes towards Thy people and 
 towards mankind. And now I give Thee the 
 means of their accomplishment. Present Thyself, 
 suddenly, as the prophet declared the Messiah, the 
 Messenger of the Covenant, whom they delighted in, 
 would come ! " Then, at once, those worshij^pers 
 
 ' Eplies. iii. 15. — " Of whom every fatlierhood, or lineage, 
 (jraa-a Trarpta) of heaven and earth, is named." See JS^ofcs 
 on tlie passage in Cramer's Catena. 
 
 ^ Appendix, Note L. 
 
 ' See Note, p. 37, 
 
44 ENDS OF CREATION. 
 
 will acknowledge Thee as The Lord, for Whom 
 they are looking. They will hail Thy arrival as the 
 pledge of their deliverance. And the " kingdoms 
 of the world, and the glory of them," will furnish 
 Thee with means for its accomplishment.' Such 
 was the essence of the temptations with which the 
 Adversary tried Him ; and they implied that He 
 had faithfully recognised those social bonds which 
 are instrumental, or it should be rather said essen- 
 tial, in furthering that progress of moral natures 
 which is in our view the ultimate purpose of their 
 creation. For though it is indeed conceivable that 
 if each agent moved along his ascending path in 
 isolation from the rest, the faculties of his nature, 
 and its prerogatives, might be progressively de- 
 veloped — yet this purpose is incalculably furthered 
 by the fact that he can, in a measure, blend his 
 moral being with that of his associates, receiving 
 from them, and in turn communicating, animation 
 whereby the value of life in each is heightened. 
 His social connexions thus indefinitely advance 
 the great end of his existence. Jesus constantly 
 showed their working in this manner, and that it 
 is carried forward by means of fellowship with the 
 companions amongst whom we have been brought, 
 and in the " good works prepared for us " in the 
 place to which we have been appointed. 
 
 This design of our social connexions is seen in 
 Him most plainly. No feature in the Life on 
 which we are looking, is more manifest than that 
 
MEANS OF THEIR FULFILMENT. 45 
 
 it liad always gone forward in obedience to the 
 '* great commandment " which follows the supreme 
 requirement of love to God, and which declares, 
 " Thou shalt love thy neighbour as thyself;" and 
 again, " Whatsoever thou wouldst that he should 
 do to thee, that do thou to him." In other words, 
 * Thou must place thyself in the case and circum- 
 stances of every one who has any claims on thee. 
 By an effort of reflexion thou must change estates 
 with him. Thou must suppose that thou wert he, 
 and in his condition, and that he were thyself and 
 in thine own. Then, whatever thou wouldest 
 desire that he should do to thee in the circum- 
 stances supposed, that do thou to him, in the cir- 
 cumstances that are actually existing. As, again, 
 whatever thou wouldest be unwilling that he 
 should do to thee, in the one case, that do not 
 thou to him in the other.' ^ Through the exercise 
 of this sympathy, which, so to speak, commingles 
 his own life with the lives of those around him, 
 every spirit was meant to grow. And spiritual 
 growth, according to this law, had been revealed 
 by Jesus in act, as it was so often afterwards in 
 vividly illustrated precepts. Looking on Him as 
 The Truth livingly embodied, we perceive how 
 such fellowship and intercommunion of moral and 
 spiritual natures with each other, is helpful, nay 
 rather essential, to their progress towards that 
 position for which they are ultimately destined. 
 
 ' Appendix, Noto M. 
 
46 ENDS OF CREATION. 
 
 In this way motives are supplied for tliat self- 
 sacrificing effort and endurance, of wliicli one of 
 the greatest teachers of our University has said 
 that " it prevails through every order of being, 
 in things inanimate, and in things animate, in the 
 natural, in the spiritual world, in earth and 
 heaven. Everywhere that which would save 
 its life loses it, and that which loses its life pre- 
 serves it. And the highest glory of the highest 
 life is to be offered up a living sacrifice to God, 
 for the sake of our brethren. This principle 
 circulates through the universe, and is that by 
 which all things minister to each other, the lowest 
 to the highest, the highest to the lowest. It is the 
 golden chain of love, whereby the whole creation 
 is bound to the throne of the Creator." * It suffers 
 the adversities of its fellows, and takes upon 
 itself the burden of their needs. It enters into 
 their conditions, and accepts their infirmities and 
 disadvantages. In and through the efforts which 
 are begotten by this blending of our being with 
 theirs, our own spirits are raised and ennobled, 
 as he, whose words I have just used, reminds us 
 IS attested by our very language.^ Does it not call 
 " the fulness of our joy when we lose the conscious- 
 ness of our own existence for awhile in the entire- 
 ness of our affection for another, in absorbing sym- 
 pathy with nature, in worship of the omnipresent 
 majesty of truth," — a ' trance,' an ' ecstasy,' that 
 
 * Arclitl. Hare, Sermon on Self-sacrijice. ' Ihid. 
 
MEANS OF THEIIi FULFILMENT. 47 
 
 wliicli ' ravislies ' our spirits, and ' transports ' us 
 from ourselves."" Now this was the great dis- 
 tinctive feature of the whole Life on which we are 
 looking. Throughout, it was nothing else but a 
 continuous self-oblation. It may be said that, all 
 through His course, He was dying to self; and 
 was " carrying His cross daily," from the begin- 
 ning of His earthly life up to the very hour when 
 He surrendered it to the men who slew Him, and 
 submitted to the humiliation of the grave. And 
 thus He revealed a fundamental law of that Order 
 under which all finite beings live, a law "older than 
 the fact of sin, which declares that the highest 
 feeling demands sacrificial expression," and that 
 every one's nature is raised, quickened and en- 
 nobled, when its requirements are loyally obeyed, 
 with a loving acquiescence in its spirit and in- 
 tention.^ In Him we see the very essence of the 
 law of sacrifice, and that, from its very nature, it 
 is binding universally. It must be observed by 
 all spirits that have been created in the Image of 
 the Eternal Word, Who has everywhere manifested 
 the mind and will of God, and Who took upon 
 Himself such a vicarious burden in the very hour 
 when man's needs arose, and when His restoring 
 work began. ^ Through all the departments of 
 
 • Ibid. ' Appendix, Note T. 
 
 * " One thing is clear, that love is a vicarious principle, 
 bound, by its own nature, to take upon its feeling and care and 
 sympathy, those wlio are down under evil and its jienalties. 
 
48 ENDS OF CREATION. 
 
 Christ's common life, we can discern this special 
 and distinctive law of man's existence, though it 
 was brought out most impressively in His public 
 ministry. In His restraints and sufferings, in 
 His voluntary "refraining of His spirit, and keep- 
 ing it low," for the sake of others — it is clear tliat 
 the man Jesus always had in view, and was habitu- 
 ally reflecting, that typal Pattern of the Eternal 
 Son's great sacrifice for man's sake, in which this 
 law of universal existence was perfectly embodied. 
 
 Through this self-devotion, and in the sympathy 
 by which it is begotten, and from which it flows, 
 Jesus revealed the laws of growth in moral natures, 
 and one of the methods through which they 
 advance " from strength to strength," and grow 
 into the likeness to which they are to be perfectly 
 conformed. — But, then, the material framework 
 of existence is also helpful in the completion 
 of this purpose, when it is used in observance of 
 the intention with which it was created. And 
 this use was also perfectly made known in the 
 
 Thus it is that Jesus takes our nature upon Him, to be made a 
 curse for us and to bear our sins. Holding such a view of 
 vicarious sacrifice, we must find it belonging to the essential 
 nature of all holy virtue. We are also required, of course, to 
 go forward and show how it pertains to all other good beings, 
 as truly as to Christ Himself in the flesh — how the Eternal 
 Father before Christ, and the Holy Spirit coming after, and the 
 good angels both before and after, all alike have borne the bur- 
 dens, struggled in the pains of their vicarious feeling for men."-T- 
 Dr. Bushnell, Vicarious Sacrifice, Chap. 1. 
 
MEANS OF THEIR FULFILMENT. 49 
 
 bearing and habits of Jesus from the outset of 
 His course. It was seen in every part of His de- 
 meanour. He occupied His place naturally and 
 unanxiously in the material order which enclosed 
 Him ; using its agencies, in the discharge of all 
 His home and neighbourly and national relations, 
 as the appointed means of His spiritual advance- 
 ment. Nothing of the mystic's contempt of 
 matter, or of the Manichaean's jealousy and hatred 
 of it, can be seen in Him, while He used it as the 
 pliant instrument of His purposes, with His mind 
 ever steadfastly fixed on the goal to which He was 
 advancing. It was thus that He wrought amongst 
 material processes, and by means of them.'' All 
 that familiarity with nature, and that wise reading 
 of its language, which appeared afterwards in His 
 teachings and parables; the certainty of its se- 
 quences, its inexorable steadfastness, with its 
 aspects of beauty and grace, and its outbursts of 
 terrible magnificence — the knowledge of all this 
 was possessed by Him from the beginning. But as 
 He thus stood amidst material things and intelli- 
 gently used them. He maintained in relation to them 
 that high superiority which was expressed in His 
 answer, "Man does not live by bread alone." And 
 He always bore in mind their purely instrumental, 
 transitory character, so that we may say His rela- 
 tion to them livingly interpreted the words, 'Thou 
 hast given man dominion over the earth, and all 
 
 ' Appendix, Note N. 
 
 E 
 
50 ENDS OF CREATION. 
 
 the animal life wliicli is upon it.' " For Thy plea- 
 sure" all these things are, and were created. 
 But soon ' they shall pass away. " The heavens 
 shall vanish like smoke, and the earth shall wax old 
 like a garment. As a vesture they shall be folded 
 up," ' and in the accomplishment of God's pur- 
 poses, " they shall be changed " for other agencies 
 which are now unknown and even unimagined. 
 
 Look upon Him in that central position of His 
 course, and before it, and afterwards, and we see 
 Him, as the representative of the spiritual world, 
 embodying, and so revealing, the relation in 
 which that world and all its members stand to 
 the material framework which they occupy, and 
 in which they are enclosed. He showed that they 
 constitute a supernatural order, which has been set 
 high above material objects and movements — fast 
 bound together as these are by connexions of cause 
 and effect — that form the system which we call 
 nature. " That higher world," says one who has 
 written well upon this subject, " includes all who 
 share the nature of the Most High, who have 
 been created in His image, who make up the 
 armies of the Lord of Hosts. We call them 
 persons, spirits, minds, intelligences, free agents ; 
 and we see them moving out from nature and 
 above it, consciously superior; streaming into it 
 in currents of causahty from themselves; sub- 
 duing it, developing or detecting its secret laws, 
 harnessing its forces, and using it as the phant 
 
MEANS OF THEIR FULFILMENT. 51 
 
 instrument of their will; first causes all, in a 
 sense, and springs of action, side by side with Tlie 
 Creator, whose miniatures they are, whose foot- 
 steps they distinguish, and whose recognition 
 they naturally aspire to. Their effectiveness is in 
 proportion to the rank which each worker occu- 
 pies, and to his knowledge of the material and 
 the processes with which he is concerned." ^° 
 
 That control which we see Him exercising over 
 the materialism by which Ho was surrounded, im- 
 pressively makes known to us the relations wdiich 
 all spirits bear to the framework of the universe. 
 Here we do not take account of the manner in 
 which this view is emphasised by His miraculous 
 
 '" Dr. Bushnell, Nature and the Supernatural. "Nature, 
 granting the most that can be said of it, is manifestly no 
 complete system of itself. .... We positively know exist- 
 ences that cannot be included in nature, but constitute a 
 higher range, empowered to act upon it. This higher range we 
 are ourselves, as already shown by our definition of nature and 
 
 the supernatural By that definition we are now 
 
 j)repared to assume and formally assign the grand twofold 
 distinction of things and persons, or things and powers. All 
 free intelligences .... the created and the uncreated, are, 
 as being free, essentially supernatural in their action ; having 
 all, in the matter of their will, a power transcending cause 
 and effect in nature, by which they are able to act on the 
 lines, and vary the combinations, of natural causalities. They 
 differ, in short, from everything that classes under the term 
 nature, in the fact that they act from themselves, uncaused in 
 their action. They are powers, not things ; the radical idea of 
 a power being that of an agent, or force, which acts from itself, 
 uncaused, initiating trains of effect that flow from itself." — Ibid. 
 E 2 
 
52 ENDS OP CREATION. 
 
 works, and especially when tlieir compreliensive 
 relationship to all things in heaven and earth, is 
 borne in mind. But we should not fail to observe 
 how it prepares us to receive them. His manifes- 
 tation of the universal relation which " powers " 
 bear to " things," when once it is vividly reahzed, 
 lessens the natural resistance of our minds to the 
 idea of the miraculous. Indeed the longer it is 
 dwelt upon, the more an expectation of the miracu- 
 lous is strengthened, until, as has been grandly 
 said, " When we look on that hand uplifted, while 
 the lips are uttering axioms of virtue and of truth, 
 and see at once perfect intelligence, absolute 
 goodness, and power which seems irresistible . . . 
 we should have felt that the fixedness of the 
 course of nature must be less constant than those 
 energies of love which are eternal. In His 
 presence the difference between the natural and 
 the miraculous, if it has not already vanished, 
 seems to tremble on the balance, for we feel that 
 nothing can be more natural, even necessary, than 
 that Omnipotent compassion should have its way." ^ 
 
 ' Restoration of Belief , p. 223. " Among the gospel miracles 
 there are no portents— such as are related by classic writers ; 
 nor are there any exhibitions of things monstrous ; there are no 
 contrarieties to the order of nature ; there is nothing prodigious, 
 there is nothing grotesque. Nor among them are there any 
 
 of that kind that might be called theatric What we have 
 
 before us in the Gospels is not the Thaumaturge, going about 
 to astound the multitude ; but it is the Man, whose human 
 affections are here in alliance with Omnipotence."— iZiw/. 
 
MEANS OF THEIR FULFILMENT. 53 
 
 If we ask, ' For what end has this material 
 universe been built up, and its vast machinery 
 and movements set a-going ? ' — He, on Whom we 
 are looking, tells us that it is for no other end 
 than the training and discipline of the spirits 
 who are dweUing in the midst of it. For them, 
 that they may rise, and grow into their true de- 
 velopment, has it been framed and fashioned as we 
 see. And indeed we may affirm that it is impos- 
 sible even to imagine that the world's Creator and 
 Upholder has any other end in view.^ Now if 
 we acknowledge this, is it not probable, to say 
 the least, that one or other of the higher powers 
 may be commissioned to work on things — not in a 
 manner contrary to those laws of cause and effect, 
 whereby they are bound together, but from some 
 higher point where those laws may be called into 
 their proper, though unaccustomed operation? 
 That relation of spirits to the material creation 
 which He thus makes known, awakens an expec- 
 tation which His miracles satisfy when we look 
 upon them separately ; and which is satisfied, still 
 more completely when they are combined, when 
 we recognize the universal relations which they 
 then show that, as our RejDresentative, He was 
 sustaining with all things visible and invisible, 
 
 - In this conuexioii, wo are reminded of the menioniblo 
 utterance of Sir Isaac Newton, " That God acts in the material 
 universe, constantly and accordingly to accurate laws, except 
 when it be good lor Him to act otherwise." — lieasons qf'Muth, 
 Sfc, p. 85. 
 
54 ENDS OF CREATION. 
 
 whether in nature or in providence, in man, or 
 in the world of souls. ^ 
 
 But now wo return to our proper path. Apart 
 from His miracles, and looking only to His ordi- 
 nary course, we have seen the twofold method, 
 
 (1) in social life, and (2) in the purely instru- 
 mental use of mere material agencies, by which all 
 created spirits advance from strength to strength. 
 By these means are they changed into the Likeness 
 to which they are meant to be conformed, and 
 thus do they accomplish the purposes of their 
 existence. Now this view opens before us an 
 immense field of contemplation, the main charac- 
 teristics of which may be grouped under the three 
 heads of the universal prevalence (1) of "Worship, 
 
 (2) of Labour, and (3) of Conflict. 
 
 First, then, in worshipping communion all spirits 
 receive special influences which quicken their in- 
 born vitality and enhance their native energies. 
 Through, and by means of, this inflow of life, for 
 which they seek and supplicate — are they empow- 
 
 * " The miracles (i.) on Nature may be divided into (1) Mi- 
 racles of Power; (2) Miracles of Providence. The miracles 
 (ii.) on Man were wrought in the cases (1) of or Jinary disease ; 
 (2) of organic defects ; (3) of chronic impurity ; (4) of mortal 
 sickness ; (5) of death. The miracles (in.) in the spirit-world 
 were marked by rebuke and condemnation, and may be divided 
 into— (1) miracles of deliverance ; and (2) miracles of anta- 
 gonism and jutlginent."— -Prof. Westcott, Characteristics of the 
 Gospel Miracles. 
 
MEANS OF THEIR FULFILMENT. 55 
 
 ered to move onward and upward to those high 
 positions which are set within their view. This 
 is an universal necessity of intelligent existence. 
 And it was plainly manifested in His constant 
 habits, as it was also seen in His answer to the 
 Adversary, — when He said, " Thou shalt worship 
 the Lord thy God." He thus announced obliga- 
 tions which He had constantly fulfilled through 
 the years of His seclusion, as He afterwards fulfilled 
 them during His public ministry. In Nazareth He 
 had prayed habitually " after the manner " in which 
 He taught His disciples all prayer should be 
 offered. They were to say, "Our Father." "May 
 Thy kingdom come, and Thy will be done." 
 Then, " Give us this day our daily bread." 
 "Forgive us our trespasses." In other words, 
 He taught them that, freed from selfish desires, 
 thinking in their petitions of others, as well as 
 of themselves, they were first and chiefly to ask for 
 conformity to the Will, which is everywhere work- 
 ing out its purposes, and seek that their affections 
 might be so ordered, that they, and others through 
 their means, might partake of the Divine blessed- 
 ness. He showed that "after this manner," our 
 supplications should be offered, in an exercise 
 of confidence in God's wisdom, and of closest sym- 
 pathy with all, both near and far away, who are 
 partakers in the existence and the prospects which 
 have been given to ourselves."^ Accordingly, to this 
 * Appendix, Note 0. 
 
56 ENDS OF CREATION. 
 
 period of His life, as well as to its later years, 
 reference is made wlien it is said, " that in tlie 
 days of His flesh, He offered up prayers and sup- 
 plications with strong crying and tears, unto Him 
 who is able to save." For, as has been justly 
 observed, " The whole hfe of Christ was a life of 
 prayer and supplication, of continual receiving 
 from The Father. It is not often, indeed, that the 
 veil is drawn aside, and we are admitted to con- 
 template the awful solemnities of His inner being, 
 but enough is shown, enough is told, to make us 
 feel that we may not, for an instant, accept that 
 hollow, unreal notion which is sometimes uttered, 
 that Our Blessed Lord prayed ouly, or chiefly, by 
 way of example ; a notion which would go far to 
 introduce a fatal hollowness into all our manner 
 of regarding Him, and His gracious work on our 
 behalf."^ In His household the Mosaic injunctions 
 which required morning and evening prayers and 
 thanksgivings from the members of each family, 
 were punctually observed.^ And that invaluable 
 sentence which refers to His Church observances, 
 is an assurance, that it was " His custom " to use 
 all the public means of grace, as channels through 
 which the strengthening, quickening influences of 
 The Spirit might be poured into His human 
 nature, that so He might be duly qualified for the 
 
 ' Archbishop Trench, Five Sermons preaclied before the TJni- 
 versity of Cambridge. See also Append. x, Note 0. 
 * See infra, page 124, and Note. 
 
MEANS OF THEIR FULFILMENT. 57 
 
 discharge of every duty wliich, as man, He had 
 undertaken.^ 
 
 He thus emphatically disclosed that fundamental 
 oljligation which is binding on all created life, and 
 wliich is so marvellously depicted by the Prophets, 
 and by the Apostle, when they tell us of the Sera- 
 phim crying unto one another, " Holy, holy, holy, 
 is the Lord of Hosts;" and again of the elders 
 "who fall down before Him that sitteth on the 
 Throne, and worship Him that liveth for ever and 
 ever." This habit of adoration is seen everywhere 
 amongst the immortal races with which the uni- 
 verse is filled. They commune with God " after this 
 manner," and they do so by means of an effort 
 which evokes and educates their powers. — (2) But 
 again, through and by means of this communion, 
 they also strenuously exert, in active Labour, their 
 powers of mind and body, each one working in 
 that appointed sphere, where not only his own 
 personal, but the general, good is furthered. 
 
 This law of all existence was manifested by Him 
 most impressively : none of the obligations rest- 
 ing on created spirits was more distinctly unfolded 
 than was this of toil at the works prepared for 
 each one to walk in. In that quiet town of Naza- 
 reth and among the simple people who were living 
 there, in His own workshop and in their houses, He 
 laboured, steadfastly and fruitfully, and as occa- 
 
 ' See Lecture IV., passim ; and cp. Son of Man, tj"'-'., Chap. 
 V. 5. 
 
58 ENDS OP CREATION. 
 
 sion called, for the good of His community, and 
 for the help and welfare of those with whom He 
 was immediately connected. In this respect, also, 
 He did not His own will, but the will of The 
 Father who had sent Him. On this principle He 
 assiduously applied Himself to His daily task, 
 industriously handling the tools of Joseph's craft, 
 fulfilling His occupations as a carpenter, while He 
 steadfastly accomplished every other duty which 
 belonged to His position. Thus did He gloriously 
 reflect that law of the Divine Economy which 
 requires every one to labour in the place and 
 manner which has been ordained by God, trust- 
 fully leaving the results of His diligence to be in- 
 wrought by its Ordainer into the great movements 
 of His Kingdom, and remembering always that its 
 advancement and prosperity depend on Him, and 
 not upon ourselves. Thus, year after year, in the 
 very likeness of those employments which the 
 majority of men are called on to engage in, was 
 He sedulously occupied with dull, monotonous 
 work, which had nothing to commend it except 
 the claims of duty and of faithfulness.^ And 
 He steadfastly adhered to His purpose, notwith- 
 standing all inducements to abandon it. For, 
 with reference to this earlier, as well as to the 
 
 ^ Here we may recall that wonderful picture by Holman Hunt, 
 which represents Jesus gaining His bread by the sweat of 
 His brow, just as He may have been seen by His brethren, in 
 the workshop of Nazareth, at the end of a long autumn day, 
 during which " the servant waiteth for his shadow." 
 
MEANS OF THEIR FULFILMENT. 59 
 
 after, portions of His course, we can hear Him 
 say, "I must work tlie works of Him wlio sent Me, 
 wkile it is called to-day." " I have a baptism to be 
 baptized with, and how am I straitened until it is 
 accomplished!" And all those arduous toils, as 
 well as the painful restraints to which He sub- 
 mitted, often interfered with the easy pleasurable 
 flow of consciousness, and made the blessedness 
 in which He lived, far different from that which 
 men call happiness. 
 
 Then, (3) with the same significance. He also 
 showed that, besides the labours and enterprise, 
 which are meant to further his spiritual develop- 
 ment, every one has been called to utter an 
 earnest protest, and maintain a strenuous Conflict, 
 in his intercourse with others who have chosen the 
 worse alternative of being. Wherever the creature 
 wills — whose free accordance with the Will of God 
 is essential to the accomplishment of His designs 
 respecting them — have failed in the effort which 
 this requires, they have brought a disturbing 
 element into the life of all who have remained 
 firm in their allegiance. For those apostate natures 
 still retain their means of intercourse with the 
 unfallcn, can approach their dwelhngs, and come 
 into their assemblies, and freely move to and fro in 
 the midst of them.^ And this involves the necessity 
 of keeping up a stern opposition to their efforts, 
 and an earnest testimony against the false views 
 of God and His Creation, which they hold and 
 
 ^ Appendix, Note P. 
 
60 ENDS OE CREATION. 
 
 promulgate. Now to all wlio have continued in 
 tlieir first estate, and especially to sucli of tliem 
 wlio have but limited knowledge of creature life 
 and its developments, this is a severe addition to 
 those claims of duty which they are required to 
 discharge ; and it has often given occasion for 
 arduous effort and for valorous achievement, on 
 the part of those ancients of the Divine Kingdom 
 whose loyalty has stood imshaken through the 
 ages. While, again, besides this summons to pro- 
 test and contention, the same cause has also re- 
 quired from the faithful subjects of their King, 
 loving ministrations of sympathy and help to 
 those who have been involved in calamity by the 
 aggressions of the evil and rebellious. 
 
 This law of Life which again so plainly shows 
 that not happiness, but blessedness, is every crea- 
 ture's end, and should be his aim — was perfectly 
 embodied in the person of Jesus of Nazareth, and 
 in His proceedings. We see it in His attitude of 
 conflict with the Tempter, whom He met with 
 such unblenching courage, and with whom He had 
 waged long before, as He did long afterwards, 
 inexorable strife. Indeed from the begiuDing 
 of His human course, all those dark malignant 
 powers which are ever working through earthly 
 agents, amongst mankind, opposed Him in every 
 form of their assaults on truth and righteousness. 
 He was beset by their assailments, through all 
 those silent years of which His history makes no 
 
MEANS OF THEIR FULFILMENT. 61 
 
 mention, as well as Iq the public scenes and occa- 
 sions of His ministry. Througliout the whole of 
 His earthly course, He endured the "contradiction 
 of sinners against Himself," though the struggle 
 grew far more severe as the end approached, 
 when the malignant agents who are gathered 
 in the unseen regions that surround our earth, 
 came forward and pressed Him sorely on the last 
 occasions of His conflict. Then they combined 
 their forces with the forces of His earthly foes. 
 Reprobate spirits and malignant men, joined in 
 dreadful hostility against Him in that final hour 
 when His earthly contention with human error and 
 wrong was closed. And it was amidst the most 
 terrible assemblage of events by which man could 
 be surrounded, in the gloomiest hour of darkness, 
 and under its most awful power — that He passed 
 through the lowest humiliation of our lot. He 
 " resisted even unto blood, striving against sin," 
 humbling Himself to the lowest stage of man's 
 humiliation, and " becoming obedient unto death, 
 even the death of the cross." 
 
 We know too how emphatically, in His later 
 communication with His followers. He declared, 
 that the same law of strife must also be fulfilled 
 by them.^ No thrilling ecstasy, or luxurious 
 
 ^ " I send you forth as sheep in the midst of wolves Ye 
 
 shall indeed drink of the cup that I drink of; and be baptised 
 
 with the baptism that I am baptised with Yo shall bo 
 
 hated of all men for iny sake. They sshall deliver you up to be 
 
62 ENDS OP CREATION. 
 
 repose, but painful conflict, sorrowing and often 
 frustrated toil, were. He said, tlie ingredients of 
 the cup which was prepared for them. Not the 
 sparkling transitory joy which quickly passes, not 
 the peace of the world which is constantly dis- 
 turbed, but the cup which He had drunk, the 
 Baptism with which He was baptized. His solemn 
 gladness. His own awful peace — were the subjects 
 of His promises. They saw in Him, that blessed- 
 ness, reached through effort and through warfare, 
 by spirits who are divinely helped, is the great 
 end for which all have been created, and there- 
 fore should be man's object and his aim ! Is this 
 disclosure of the Truth, is this great reality of life, 
 which was not only declared, but actually beheld 
 in His experience, is it now sufficiently pro- 
 claimed by the teachers and heralds of the Gospel 
 Eevelation ? When it has been, His humblest and 
 most suffering disciples have cordially responded. 
 My path in life has lain amongst them. And I 
 know that they are carried through the most 
 arduous labours, and the most agonizing pain, by 
 appeals for such struggles and such sacrifice. 
 Even the feeblest, though in faltering accents, 
 have replied, — 
 
 " Eenew our wills irom day to day, 
 Blend them with Thine, and take away 
 All that now makes it hard to say, 
 Thy will be done." ^ 
 
 afflicted, and they shall kill you ; but he that shall endure unto 
 the end, the same shall be saved." ^ Appendix, Note Q. 
 
MEANS or THElll FULFILMENT. 63 
 
 In loyally recognizing tliis divine ordinance of 
 conflict, they have found motives for the truest, 
 deepest resignation. And in the same recognition, 
 they have also found animation and help from 
 their prospects, as they looked on towards the 
 future. In this fact, we have the vindication of 
 that protest which He bore all through His hfe, 
 against the assumption on which the sugges- 
 tions of the Tempter rested, viz. that soft-bedded 
 ease and luxury, the gratification of natural 
 desires, a pleasant flow of agreeable sensations, 
 in one word, happiness as it may be distinguished 
 from blessedness — constitute the end and aim of 
 our existence.^ However that notion may have 
 appeared in the systems of an emasculated re- 
 ligionism, it has no sanction from Him in Whom 
 the very Truth of things has been embodied and 
 beheld. Jesus of Nazareth is not the Master in a 
 
 * " The spirit of Christianity casts away at once this whole 
 theory of peace ; declares it the most chimerical of dreams ; 
 and proclaims it impossihle ever to make this kind of reconcilia- 
 tion between the soul and the life wherein it acts. As well 
 might the athlete demand a victory without a foe. To the 
 noblest faculties of soul, rest is disease and torture. The under- 
 standing is commissioned to grapple with ignorance, the con- 
 science to confront the powers of moral evil, the affections to 
 labour for the wretched and oppressed ; nor shall any peace be 
 found, till these, which reproach and fret us in our most elaborate 
 ease, put forth an incessant and satisfying energy ; till, instead 
 of conciliating the world, we vanquish it ; and rather than sit 
 still, in the sickness of luxury, for it to amuse our percep- 
 tions, we precipitate ourselves upon it in order to mould it into 
 a new creation.'' — Dr. James Martineau. 
 
64 ENDS OF CREATION. 
 
 scliool of feebleness, or ever taught lessons whicli 
 it degrades and enervates a man to learn. And, 
 therefore, we claim your impatience with any soft, 
 indulgent, comfortable system which is called by 
 His name, when it speaks as if His disciples were 
 only timid and infirm, or feebly enthusiastic at 
 the best — that impatience, which has been truly 
 and nobly originated, we claim as testimony in 
 His behalf, as an assurance that He has given a 
 Divine response to what is best and noblest in 
 man, showing what are the true objects of life, 
 and what are the appointed method and laws by 
 which they can be gained. 
 
 And as we said before — Look steadfastly on 
 Jesus of Nazareth, and you will surely behold in 
 His Person the real constitution of the universe 
 and the actual relations which we sustain in it — so, 
 in His Course, as we see Him fulfilling these rela- 
 tions, we see the satisfaction of the noblest aspi- 
 rations which men have ever breathed. Wisdom, 
 power, love, a sound mind, all which the purest 
 and noblest, in their highest moods, have most 
 reverently admired in others, and most earnestly 
 desired for themselves — all are found in Him, and 
 it is to all this that He invites us when He says, 
 ' Follow Me, in My upward, though it be an 
 arduous, path, and I will surely conduct you to the 
 deepest blessedness in an Eternal Fellowship with 
 God.' 
 
LECTURE III. 
 
 ONENESS AND CONTINUITY OF LIFE. 
 
 In dwelling on tlic disclosures of the " Truth 
 as it is in Jesus," as it is embodied in Him, and 
 revealed — we have hitherto taken account of 
 such only as are universal in their nature and 
 significance. The Divine Order, and the relations 
 which it involves, its laws of life and progress — • 
 so far as we have surveyed it — may be, and indeed 
 they actually are, witnessed in scenes whose occu- 
 pants are pursuing their course under conditions 
 wholly different from those^ which characterise 
 our own being and abode. What may be called 
 the normal order of creation, and its pattern life, 
 have been thus far in our view. But now, it may be 
 asked, ' Are not man's circumstances exceptional, 
 and must not the peculiarities of his case modify 
 the terms of his existence and the paths of his 
 advancement?' 
 
 This inquiry opens out a subject which claims 
 our best attention. For, if it be true that our 
 position is distinguished from that of our fellow- 
 sharers of immortal life, it is surely of great im- 
 portance to know what those distinctions are, and 
 
66 ONENESS AND CONTINUITY OP LIFE. 
 
 how they should be practically looked upon. Such 
 a question is natural; and, indeed, it is often 
 forced on us by every one's impatient, and even 
 painful, consciousness that here, in this world, the 
 Divine Ideal has not been realised. Most plainly, 
 if the Universal Order of Existence is that which 
 we behold mirrored in Him on whom we are look- 
 ing, if, indeed, the Glory of God is seen in the 
 Person of Jesus Christ — then agencies of disloca- 
 tion and disorder are prevailing upon earth. And, 
 as plainly, too, our discontent with this confusion, 
 and our frequently successful strife with it, imply 
 that it has, in some manner, been taken into prac- 
 tical account by The Ruler of our life and ways.' 
 Some helpful, remedial system has been established 
 in our world ; and we naturally seek to know how 
 this system is related to the normal order of exist- 
 ence, and in what way its agencies should be em- 
 ployed. In other words, and looking again to 
 those universal manifestations of spiritual activity 
 on which we dwelt last Sunday, we may well ask, 
 ' In what manner should man's Worship be offered, 
 and his Labours be carried forward ? And, under 
 the power of what motives, should his Conflict 
 with evil and error be maintained ? ' ^ 
 
 This is our present inquiry. And again looking 
 steadfastly upon Jesus of Nazareth as He stands 
 before us as Embodied Truth, keeping still in 
 view the background of His antecedent life and 
 
 ^ Seasons of Unbelirf, p. 118. ^ g^g Supra, p. 54. 
 
ONENESS AND CONTINUITY OF LIFE. (S"? 
 
 history, vividly realising its details, and then bear- 
 ing in mind the circumstances which were around 
 Him, and the light which is even now thrown upon 
 Him by His after-course — we shall see that His 
 answer to our question comes forth with unmis- 
 takable clearness, and that it is full of momentous 
 practical importance. 
 
 First, let us think of His bearing in the presence 
 of the Adversary, and of His replies to him. He 
 was, at this time, contending in, what I ventured to 
 call, an heroic manifestation of the strife which He 
 had already, through many years past, carried for- 
 ward.^ Yet we see Him standing on His appointed 
 ground, calmly and unanxiously, not " severely 
 braced, or gathered up in the concentration of 
 difficult resolve," but meeting His foe, serenely 
 and steadfastly, as if in the universal arena of 
 conflict between good and evil. It is true that He 
 uses a Book which was written for human aid, 
 but the words which He takes from it express 
 principles that are of universal application. 
 "Man does not live by bread alone ; " " Thou shalt 
 not tempt the Lord thy God;" " Thou shalt worship 
 Him: Him only shalt thou serve." In His use of 
 such large and general maxims, we get some light 
 upon the question in which we are now concerned. 
 And then, looking back to His Nazareth life, and 
 onwards to His public ministry, smwcying His 
 
 ^ See Appendix, Note li. 
 w Q 
 
68 ONENESS AND CONTINUITY OF LIFE. 
 
 course all through, from the beginning to the 
 end, with the assurance that it was continuously 
 developed — we everywhere perceive the same 
 calm natural demeanour maintained by Him. 
 Evidently He was mindful of the larger re- 
 lations in which our earthly system stands : He 
 plainly recognised man's citizenship of the uni- 
 verse, as well as of this sphere of it. In His con- 
 stant reference to His " Father in Heaven," and in 
 His allusion to other beings, and to those ministra- 
 tions, from the far out-spread region wherein our 
 world is moving, which are carried forward in the 
 midst of us — this connexion was declared by Him.* 
 He habitually lived, and He always spoke, as if 
 His human life had brought Him, as one of a 
 restored community, into the Kingdom of Heaven. 
 And this recovered position of mankind was still 
 further betokened by the marked contrast between 
 the tenderness of His dealings with men, and His 
 inexorable severity towards the reprobate spirits 
 which came into His presence.^ But now the fact 
 
 * Divine Kingdom, Sfc, chap. 5. 
 
 ^ " Christ's language and conduct, whenever He had to do 
 with those who are spoken of as possessed by unclean spirits, or 
 ' demons,' carries the supposition that the relation in which He 
 stood toward beings of this class was essentially unlike that 
 which He sustained toward any of the human race. This 
 marked dissimilarity is strongly implied in various ways. The 
 passionate utterances of these beings, (utterly unlike as they are 
 to the ravings of maniacs,) were in no case expressive either of 
 hope or of submission : on the contrary, they bespoke a well- 
 understood and an inveterate hostility : — these convulsive 
 
ONENESS AND CONTINUITY OV LIFE. 69 
 
 upou which I desire we should specially fasten our 
 attention is, that, however wide and high His 
 survey, it is certain that He regarded His earthly 
 course as entering harmoniously into the system 
 wherein the highest beings dwell. AVhile those 
 supernatural references calmed and strengthened 
 His human spirit, they never produced in Him 
 anything resembling excitement. The regards 
 which He cast so far beyond the limits of this 
 earthly sphere, never disturbed His deep habitual 
 serenity. All the wider relations into w^hich He 
 thus showed that human life is brought, and all the 
 great realities that are implied in them, were blended, 
 in the melody of the most harmonious floAV with 
 the trivial, homely circumstances amidst which His 
 daily course was carried forward. 
 
 That naturalness, (" na'icete,'') with which, (as 
 Pascal has remarked), Jesus speaks of " the thiugs 
 of God and of eternity, in the same manner as a 
 king enters upon the interests of an empire, or as 
 a private person does upon his ordinary affairs " — 
 was also constantly seen in His demeanour." It 
 
 exclamations, and these sudden recognitions, speak volumes of 
 history — a history that runs far back into the cycles of duration 
 past ; — and it is a history of which there are chapters not yet 
 enacted. On the part of Christ there is indicated nothing but 
 a corresponding and a settled adverse feeling, which has no 
 reserves, and has no purpose of relenting." 
 
 * It has been well observed, that to " feel the full force of 
 this consideration, we should bear in mind the style in which it 
 had been customary to treat on kindred topics. Our Lord's 
 
70 ONENESS AND CONTINUITY OF LIFE. 
 
 reflected the loftiest objects and movements of 
 greatest momentousness, but always in such a 
 manner that they joined themselves naturally with 
 the objects and movements by which He was sur- 
 rounded. Though we often discern in Him the 
 deepest awe, and see Him absorbed in His pursuits 
 with ardent zeal, the serenity of His bearing is 
 never troubled. There was no disturbing enthu- 
 siasm in His proceedings, any more than there 
 were any of the excesses, of what we may call the 
 fanaticism, of virtue in His character. The hea- 
 venly, as clearly as the earthly regions, were 
 opened to His gaze and contemplation; and, as 
 man. He entered into communion with their 
 occupants, but always with a deep sense of the 
 oneness of human life with that which we think 
 of as superhuman. 
 
 This fact appears more fully, and is still further 
 developed, in that special work of mercy which 
 He accomplished for the recovery and restoration 
 of mankind. We have already seen that the love 
 which is the bond of all those social connexions 
 through which the great purpose of creation is 
 accomplished, requires what may be called an 
 actual implication of each being in the existence 
 and emotions of the beings surrounding him, so 
 that he vicariously shares the burden of their 
 
 manner, in every such instance, was natural. It became Him, 
 who having ' been with the Father from before the foundation 
 of the world,' had descended to hold converse with man con- 
 cerning the things which He had seen and known." 
 
ONENESS AND CONTINUITY OF LIFE. 71 
 
 needs, as lie sympathises with them in their joys. 
 It is by such an observance of the law of love, 
 that the general welfare is secured. The highest 
 example of that observance has ever been seen in 
 Him Who is the " Firstborn of every creature," 
 and " The Head of all principalities and powers." 
 And every loyal member of our race has sought 
 to be conformed to the spirit and principles dis- 
 played in that Example, though absolute conformity 
 thereto has never been attained, except in the 
 Perfect Life which we are surveying. In the 
 human nature of Jesus, that same self-sacrifice 
 was fully witnessed : unto that absolute devoted- 
 ness of the Eternal Word, His human demeanour 
 was perfectly conformed.^ Through every step 
 of His history, we discern this suffering, sacrificial 
 aspect of His character. Everywhere He is seen 
 humbling Himself while He fulfilled all righteous- 
 ness, and met and bore every penalty consequent 
 on man's transgression. But now what should be 
 specially observed is, that this vicarious acceptance 
 by Jesus of the burdens and sorrows of human life, 
 was always connected with the ordinary circum- 
 stances of His course. Not in any heroic achieve- 
 ments and sufferings that were out of keeping with 
 the common lot of men, was that law of sacri- 
 fice — which is meant to be obeyed in all worlds — 
 fulfilled by Him. In His daily share of the priva- 
 tionsand loneliness, and of the humiliations of a poor 
 ' Appendix, Note S. 
 
72 ONENESS AND CONTINUITY OF LIFE. 
 
 man's home, in His self-devoted kindness to all wlio 
 claimed His sympathy and aid — we see His perfect 
 reflexion of that Love which, from the beginning, 
 has identified itself with man's loss and disadvan- 
 tages, and which has so effectually helped him in 
 the midst of them.^ That pattern of self-sacrifice 
 was evidently before the human mind of Jesus. 
 And we see it copied by Him, just as we might see it 
 copied now, if a favoured son of fortune should place 
 himself in one of the loathsome and squalid neigh- 
 bourhoods of the metropolis, breathing its foetid 
 air, encountering the vulgarity and ruffianism 
 of its inhabitants — in order that they might be 
 reclaimed, and raised from their humiliation. Or 
 the imitation would be yet more impressive, if sucli 
 an one were seen to go lower still, betaking him- 
 self, with the same purpose, to one of the barbarous 
 regions of heathendom, and making himself onewitli 
 the sufferers there for their advantage. In such 
 cases we should get a faint picture of the disclosure 
 that Jesus gave of that burden which the Eternal 
 Son took upon Himself in His reconciling work, 
 fi'om the very hour when man's needs arose." He 
 
 * In the house of a poor man, and under the restraints which 
 social disquahfications and narrow means entail, the greater part 
 of the thirty-three years of His course was passed. Those severe 
 conditions of family life which now distinguish it in the cot- 
 tages of the humblest classes, its noisy rude companionship, its 
 scanty food and coarse attire — supply the features of His course 
 during nearly the whole of His sojourn amongst mankind as Man. 
 
 ® Appendix, Note T. 
 
ONENESS AND CONTINUITY OV IJFE. 73 
 
 assumed just such a relation of sympatliy and ten- 
 derness with His fellows, as The Second Person of 
 the Trinity had assumed with mankind in His 
 redeeming intervention. " In all their afflictions 
 Jesus was afflicted," sharing with them in their 
 sorrows, and bearing with them all their troubles 
 and hardships and privations. 
 
 In every part of His common life when it is 
 examined under this aspect, we see this special 
 distinctive law of all spiritual existence ; though 
 indeed it was brought out more impressively in His 
 patient endurance of that " contradiction of sinners 
 against Himself," which He met with in His public 
 ministry. Then it was seen most plainly that He 
 always had in view, and was habitually reflecting 
 the typal pattern which was witnessed in that 
 Divine work for man's sake, wherein this law of 
 vicarious sacrifice is perfectly embodied. Yea, so 
 perfectly did Jesus of Nazareth embody, and thus 
 afresh declare, the work which had been effected by 
 The Eternal Word Who was conjoined though not 
 confused with perfect human nature in His person — 
 that His disciples have always held that it was one 
 sacrifice of the man Jesus, and of the second Person 
 of the Blessed Trinity, which was witnessed 
 through the days of His humiliation, and which 
 reached its final climax and completion in His last 
 agony and passion, and in the precious death, 
 Avlierein that sacrifice was perfected." Yet all the cir- 
 
 ' The highest manifestations of courage and self-devotion had 
 
74 ONENESS AND CONTINUITY OF LIFE. 
 
 cumstances wliichled on to, and which accompanied, 
 that event, His heavy forebodings. His desertion 
 and betrayal, His physical sufferings and mental 
 anguish, with the mysterious spiritual darkness 
 which accompanied them — were, in fact, but an 
 enlarged and intenser experience of what had been 
 already borne in the great work which He had 
 undertaken in order that He might heal each sepa- 
 rate spirit, and reinstate the human Family in its 
 aboriginal condition of Light and Blessedness. 
 
 In this continuity of what we may call the 
 sacrificial aspects of the Redeemer's life, we see 
 further tokens of that unity of earth with heaven, 
 of other worlds with om's, about which we are 
 here speaking. — Nor should we fail to observe 
 how this is yet more fully brought out by that 
 intercourse with the inhabitants of those other 
 worlds which He constantly maintained. He was 
 never unconscious of their nearness ; and we are 
 
 been witnessed, and amidst the very scenes through which the 
 Evangelist afterwards conducted Him — throughout the years of 
 His seclusion. The same inflictions of human malice and per- 
 versity, the scorn and contradiction and the hatred which made 
 Him suffer so severely in the scenes of His ministry, had already 
 been encountered amidst the hard conditions, the dull and low 
 companionship, by which His life had been distinguished in 
 Nazareth. This is plainly intimated by those sources of in- 
 formation which (see p. 9) we have consulted, and whose 
 statements, combined with the fuller narrative of the Evan- 
 gelists, show the symmetrical development of the character 
 Avhich was displayed by Him, as His life proceeded onwards to 
 its close. 
 
ONENESS AND CONTINUITY OF LIFE. 75 
 
 expressly told that, when His conflict with the 
 Adversary ended, they " came and ministered unto 
 Him." They " ministered unto Him," then, and 
 afterwards, just as we see them ministering in the 
 services which they have rendered to men of God 
 from the beginning. It has always been carried for- 
 ward just as might have been expected, when we 
 bear in mind that the pattern after which all these 
 immortal beings were fashioned, the type to which 
 they were conformed, was that same "Image of 
 God," in the likeness of which men also were 
 created.^ All the details of their ministry, when- 
 ever they have come hither for man's help and 
 succour, represent them as coming just as the 
 members of neighbouring communities who are 
 living in similar, though it may be loftier circum- 
 stances of existence— might have been expected 
 to appear. They have come, as the elder and 
 nobler members of a race would naturally come, for 
 the help of other members who are younger, and in 
 
 ^ We cannot question that by the " Image of God " which is 
 spoken of in Gen. i. 2G, 27, the lievealing Person of the Eternal 
 Son (Xoyo? tot) Trarpos iv Ihia kol tvepytia, Athenag. ) is nieant 
 to be understood. Compare Col. i. 15 ; 2 Cor. iv. 4. In this 
 Divine Image {uTi, e'lKibv Sept., cp. Gen. v. 3), all immortal 
 beings were ertated, so that the Most High was perfectly 
 reflected in them. And so St. Paul affirms, and not obscurely 
 either in the light of these intimations, that Christ, as " the 
 Image of the Invisible God," was "the first begotten 
 (TrpwroTCKos, not, it has been well observed, TrpwroKTio-ros) of 
 every creature," and that "of Him every fatherhood (Trarptd) 
 of heaven and earth is named." Cp. Leer. 1. 
 
76 ONENESS AND CONTINUITY OF LIFE. 
 
 an inferior position. On every occasion they seem 
 to be well informed, in respect of all that is 
 going forward here, fully aware of the character 
 of each emergency, conversant with the nature of 
 human resources, and with the uses which may 
 be made of them. In one word, they have always 
 shown a brotherly interest in men's affairs ; and 
 they have shown it in a manner which plainly 
 betokens that, in all essential respects, the circum- 
 stances of their homes are like those of earth, and 
 that the course of their history has included 
 events similar to those by which our own course 
 has been distinguished.^ These features of their 
 ministry, and especially His manifested oneness 
 with them and ourselves, shown so plainly at the 
 close of His temptation, and on subsequent occa- 
 sions — complete the proof that our earthly sphere 
 stands now incorporated in that Order which 
 includes all worlds, and all the races which have 
 sprung up in them ; and that, with every other 
 abode of immortal life, it has reached this hour, 
 and still subsists, in unbroken continuity with 
 the past, and in closest correlation with the 
 
 ^ "Nous devons " (says M. Flammarion, in his Pluralite 
 des Mondes Hahitees) "Nous devons voir tous les etres qui 
 composent I'univers, relies entre eux par la loi d'unite et de 
 solidarite tant materielle que spirituelle, qui est une des 
 premieres lois de la nature. Nous devons savoir que rien 
 ne nous est etranger dans le monde, et que nous ne sommes 
 etrangers a aucune creature, car une parente universclle nous 
 rcunit tous." 
 
ONENESS AND CONTINUITY OF LIFE. 77 
 
 spheres by wliicli it is surrounded. The ancient 
 principles, the primordial laws of being, are still 
 producing, according to their past wont, their 
 proper fruits in the movements which are going 
 on around us. In this sense we constantly affirm 
 that "As it was in the beginning, so it is now ;" and 
 we may add, As it is elsewhere, so is it here. In 
 this view the universe, and ourselves as part of it, 
 are ancient, and yet in a constantly advancing 
 and increasing purpose are also ever new. And 
 thus it " ever shall be, world v/ithout end." 
 Through the working of the same primordial, 
 universal laws, creation will be ever growing and 
 enlarging, constantly developing in majestic pro- 
 gress for the accomplishment of predetermined, 
 though it may be far-off ends. 
 
 Yes, we see our present and all future human 
 life in this continuity with past existence, and its 
 sphere harmoniously linked with all other spheres 
 belonging to the Universal Order in which it was 
 originally placed. We know that the facts of our 
 own being are like those that prevail elsewhere, 
 as the principles that are embodied in them, the 
 laws according to which we ourselves here live, and 
 work and suffer — are identical with those by which 
 existence, in all worlds is ordered."^ The dwellers 
 in those worlds must needs exercise the same 
 principle of faith, the same loving, adoring trust, 
 which is the ground of our own spiritual being, and 
 * Sec Divine Kingdom, cj-c, p. 254. 
 
78 ONENESS AND CONTINUITY OF LIFE. 
 
 the means of our advancement. Grace, loving 
 lielp, must flow into their souls from the Holy 
 Ghost, as into ours, in order that they too may be 
 quickened, inspired, and helped forward towards 
 the destinies to which they are appointed. And 
 their sanctification, their change from one degree 
 of glory to another, through The Spirit's influ- 
 ence, must advance in gradual progress, and in 
 accordance with those fixed laws to which our 
 own submission is required. In one word, we 
 see that not analogy but continuity, correlation 
 and not resemblance — are the terms which best 
 express that relation of our human system to the 
 Universal Order, about which we are inquiring.^ 
 
 Let it be granted that there are peculiarities 
 which distinguish man's position, and reasons why 
 his circumstances may be described as if they were 
 exceptional, yet we have sufficient ground for 
 affirming, nevertheless, that the symmetry of the 
 Divine Order in this world has not been marred, 
 nor its fixedness disturbed. E-ather we may say 
 that the special circumstances of our case bring 
 out into fuller prominence the original terms of 
 created life, and show more impressively than ever 
 the wisdom and love which are intent on our 
 
 " " The main principles divinely implanted in man (and in 
 other beings) for the maintenance and discharge of their social 
 relations, are of a like kind with those which in the Holy Scrip- 
 tures are declared necessary to save him from the consequences 
 and the power of sin, and restore him to the favour and the 
 imaije of God." — Pritchard's Iluhcan Lectures. 
 
OKENESS AND CONTI^^UITY OF LIFE. rJ 
 
 advancement. And so accordingly, it has been justly 
 said, that in every instance, " human salvation is 
 spoken of by the inspired writers as a restoration, 
 a recovery ; it is the bringing man back to the 
 dignity he had lost. No expressions are employed 
 which might seem to indicate that an alteration, or 
 extension, of the original plan of the human system 
 had been admitted." It was according to the laws 
 of His own acting that God interposed for man's 
 redemption ; and the work in which He did this 
 brings out the same perfections which first moved 
 Him to call immortal creatures into being, though 
 they now appear in a far intenser and more impres- 
 sive form, in one which elicits deeper reverence, 
 and appeals more urgently to our affections.'^ 
 
 " In considering the perturbations of the solar sj^stem, and 
 the compensating forces which secure it from derangement, the 
 astronomer is brought into nearer communion with the wisdom 
 Avhich is ever his theme of praise, than when he is thinking of 
 its simpler form and laws. And his feeling in this instance just 
 represents our own when, after looking on the grandeur and 
 benignity of the Universal Order, we witness the origination, 
 out of its own working, of a disturbing agency tending to its 
 derangement ; and afterwards connect therewith the other sup- 
 plementary provisions which, almost coeval with the original 
 state of man, were established for its rectification and security. 
 In them we behold the attributes of the Supreme Author of our 
 being, in a manifestation that is especially vivid and impressive ; 
 we feel that He is nearer to us therein, and that we have a 
 fuller insight into His character and will. And it is thus, 
 accordingly, that St. Paul speaks of Christ as being in His 
 mediatorial office emj)hatically " the Power of God, and the 
 Wisdom of God " (1 Cor. i. 24) ; and describes the Gospel as 
 
80 ONENESS AND CONTINUITY OF LIFE. 
 
 The sense of this unity, the conviction that our 
 earthly life is not a distinct economy but a portion 
 of the one economy of heaven and earth, and that 
 with all the other portions it is closely combined, 
 pervading, harmonizing, perfecting them in every 
 department — is of the greatest practical impor- 
 tance. The recognition of it has many uses. And 
 as one of them it conclusively delivers us from 
 those misconceptions of The Redeemer's work, 
 whereof we have so often lately heard, which speak 
 of "plans and schemes" that He devised, and 
 carried out in accomplishing His mission. 
 
 Now surely, whatever interpretation is given to 
 phrases of this kind, and by whatever authority 
 they may be sanctioned,Hheyhave the effect of weak- 
 ening our impression of His claims and character, 
 and they lower Him to an earthly level on which He 
 cannot be reverently contemplated. Certain it is, 
 however, that they are utterly incompatible with that 
 view of the correlation and continuity of the earthly 
 with the universal constitution of things which He 
 
 "His power unto salvation" (Rom. i. 16). See Alford and 
 Jowett, in loc. 
 
 ' Even Dr. Liddon {Bampton Lectures, p. 98) speaks of Our 
 Lord's "plans," though he naturally adds, "a Christian be- 
 liever may rightly feel that such a terra can only be used in 
 such a connexion with some mental caution. He may urge 
 that in forming an estimate of strictly human action, we can 
 distinguish between a plan and its realization ; but that this 
 distinction is obviously inapplicable to Him with whom resolve 
 means achievement, and who completes His action, really if not 
 visibly when He simply wills to act." 
 
ONENESS AND CONTINUITY OF LIFE. 81 
 
 manifested. One of the main characteristics of this 
 constitution is denied by them. For, vast as it 
 is, and ancient, He has plainly taught that wher- 
 ever we may ask the question, * Is any creature 
 here in the exercise of his own wisdom, having 
 the end of his activity set before him, and informed 
 of the purpose of his being — is he to choose his own 
 method of fulfilling it ? Is he to take up the in- 
 struments that seem most suitable, and to walk in 
 what appears to him the likeliest path, for accom- 
 plishing that end ? Or, is the method, as well as 
 the object, of his activity prescribed ? Are the 
 '* good works " which he is to walk in " prepared 
 for him " ? Is the direction as well as the goal of 
 His advance a matter in which his own will is 
 subjected to a higher Will, and his own wisdom 
 superseded by knowledge profounder than his 
 own? He has taught us that, wherever these 
 questions are asked, we shall find an emphatic 
 reply to them in the very designation by w^hich the 
 Kuler of the Universal Economy is called. " The 
 Lord of Hosts is His Name."^ That is to say, 
 ordered forces marching onwards, in appointed 
 
 * " The Lord of Hosts is His Name," Isa. xlvii. '' The Lord 
 of Hosts, He is the King of Glory," Ps. xxiv. We see sug- 
 gested here a striking analogy with the same ordering of forces 
 in the material world, of which it has been said that " the history 
 of our earth shows the work of a consummate strategist, who, 
 from the mount of his observation, directs the movements of a 
 great army, nowhere setting at nought the laws of energy ; but 
 exhibiting and enforcing those laws in delicate, beautiful, mar- 
 vellous, victorious operations." — Supernatural m Nature. 
 
82 ONENESS AND CONTINUITY OF LIFE. 
 
 patlis, working together according to metliods 
 whicli have been prescribed — is the aspect under 
 which the denizens of all worlds are living, toiling, 
 striving. And, in accordance with this, Jesus Him- 
 self said that, not devising but, fulfilment, was His 
 purpose. In every development of His activity. 
 His motto was " Not My will, but Thine be done." 
 Most earnestly did He insist upon this principle 
 in His teaching, as it was constantly illustrated in 
 His daily acts. And it utterly contradicts, and, 
 we may say, it severely condemns, the use of any 
 language respecting His ministry such as that to 
 which I have referred. How could He be forming 
 "plans" and "schemes" when He declared that 
 the very "meat and drink " of His earthly life 
 was to finish a work to which He had been sum- 
 moned ? In the most familiar lessons which He 
 addressed to His disciples. He always spoke to the 
 same effect of the lives which were to be the copies 
 of His own. The work appointed to each of His 
 servants, by " the master who took a far journey ;" 
 the talents which were " delivered to every man ac- 
 cording to his several ability " — convey the lesson 
 of which we are now speaking. And it was again 
 emphatically set forth in His parting declaration 
 when He said to His followers, " As My Father 
 hath sent Me," with My special tasks and My ap- 
 pointed burdens, " into the world, even so do I send 
 you " — that after My example you also may there 
 fulfil the work which has been given you to do. 
 
ONENESS AND CONTINUITY OF LIFE. 83 
 
 Moreover, besides His direct teaching on this sub- 
 ject, as we find it in His parable of the Talents, 
 may we not say that the law in question was 
 distinctly brought out in His constant allusions 
 to " ministry " and " service " when He speaks 
 of the loyal and zealous subjects of His kingdom ? 
 While still more emphatically was it declared by 
 His precept respecting each one's " daily cross ;" 
 especially when the invariable connexion of that 
 precept with His teaching concerning the end of 
 self-renunciation is remembered : " He that will 
 save his life shall lose it," and " he that shall lose 
 his life for My sake shall find it." ^ 
 
 In fact, everywhere, and in all the relations of 
 His earthly course, we see Him walking in a path 
 which was prepared, embodying an existing plan, 
 and accomplishing an ordained vocation. When- 
 ever and however we observe Him, He conveys 
 an impression which is the very reverse of that 
 account which tells us of His "plans and schemes," 
 of His individually chosen and far-sighted pur- 
 poses. We plainly see that, so far from accom- 
 plishing His own devices and fulfilling His own 
 desires, He was always working out the plans and 
 schemes of a fixed order, ruling His will by the will 
 
 ' In each of the instances where Our Lord speaks of the " daily 
 cross " it is connected by Him with His law of self-renunciation 
 as it was announced in the above words. Matt. x. 38 ; Luke ix. 
 33. And the same connexion was virtually expressed in His 
 command to the young ruler when He said, " Sell all thou hast, 
 .... and take up the cross," Mark x. 21. 
 G 2 
 
84 ONENESS AND CONTINUITY OF LIFE. 
 
 of its Head and Chief, and so revealing one of the 
 primary obHgations which have rested on every 
 son of Adam from the beginning of the world. 
 
 But again, besides the removal of prevalent, 
 but unworthy conceptions of the character of 
 Jesus — this view of the unity of our earthly eco- 
 nomy with the Universal Order of existence is of 
 the greatest practical consequence on account of its 
 suggestions respecting the true method of making 
 known His Gospel to mankind. Because men 
 have been unmindful of this unity, and have failed 
 to look through the height and breadth of His dis- 
 closures, they have constructed imaginary systems 
 of the universal government. From materials 
 supplied by their own consciousness, from par- 
 tial, limited experiences, and again from fragmen- 
 tary utterances of Holy Scripture — from such 
 materials, joined together by logical bonds which 
 have come to be mistaken for actual relation- 
 ships,' theologies have been framed which stand 
 apart from the natural system by which we are 
 visibly surrounded, though they are presented as 
 parallel and analogous thereto. They are set, and 
 kept, apart from the sphere of our common life on 
 the ground that they furnish information which 
 has been conveyed by other than ordinary agencies. 
 And then ingenious efforts are made to reconcile 
 them with that sphere, and show that, with it, 
 they move harmoniously round their common 
 ' Appendix, Note U. 
 
ONENESS AND CONTINUITY OF LIFE. 85 
 
 centre. " Philosopliies of religion," " plans of sal- 
 vation," " theories of the atonement " — have in this 
 manner been constructed. Then in order to ex- 
 pound these systems, and set them forth, terms and 
 phrases are invented which have no equivalents in 
 common use, but form an " uncouth and local 
 dialect " wliich is thus put in the lips of men who 
 should be the instructors of the world.^ That 
 unnaturalness in the words which are thus em- 
 ployed, produces those repulsive peculiarities in 
 the speech of religious people upon which the 
 world's scorn is poured as justly as severely. 
 And it gradually withdraws all genuine meaning 
 from the phraseology wliich gets currency amongst 
 them. Their dialect becomes more and more 
 formal and obscure, as again the effort to under- 
 stand it becomes still more difficult, until, at length 
 religious language is idolatrously perverted into an 
 intercepting veil, through which those heavenly 
 realities whereby the spirit should be quickened, 
 cannot pass, or transmit any of the life-giving 
 influences apart from wliich man's higher nature 
 sickens and dwindles, and indeed too often dies.^ 
 
 * John Foster, Essays. " This habit in the use of religious 
 words gives the Gospel too much the air of a professional thing, 
 which must have its peculiar cast of phrases, for the mutual 
 recognition of its proficients, in the same manner as other profes- 
 sions, arts, crafts, and mysteries, have theirs. This is officiously 
 placing the singularity of littleness to draw attention to the sin- 
 gularity of greatness, which in the very act it misrepresents and 
 obscures." — Ibid. 
 
 ^ Indeed nowhere may the maxim that " incautious language 
 
86 ONENESS AND CONTINUITY OF LIFE. 
 
 All these results, wliicli largely explain tlie 
 limited acceptance of the Gospel Revelation, its 
 slow and faltering progress through the world, 
 proceed from unmindfulness of that continuity 
 and correlation which we have seen The Truth 
 reveals. Nay, we may say they betoken an 
 unmindfulness of the very end for which His 
 Revelation has been given. Surely its purpose 
 is to fulfil the defects of what we already possess, 
 and not to introduce something which is alien 
 and altogether new. It is in the character of 
 a supplement and an interpretation that it has 
 been vouchsafed to man ; so that if ordinary facts 
 may be spoken of as words and symbols through 
 which Truth has been conveyed, then it may be 
 said that by means of the revealed disclosures 
 those characters are traced afresh, others too are 
 added, and hence our view of the realities of exis- 
 tence is at once completed and enlarged. Now 
 wherever this fundamental aspect of the Gospel 
 is overlooked, the injurious consequences of which 
 
 is the dry rot of the world," be enforced with greater emphasis. 
 Here, therefore, we come upon one of the most important 
 apphcations of that fact of the unity of our existence, upon 
 which we have been dwelling. When it is clearly seen, men 
 will naturally, nay it may be said they will necessarily, so speak 
 in relation to the highest themes, that one of the main causes of 
 their present repulsiveness in the eyes of so many, will be re- 
 moved, and a source of vitality, which is now almost closed, 
 will be opened for the Church's invigoration and refreshment. 
 — Cp. Divine Kingdom, &c. Appendix, Note 13. 
 
ONENESS AND CONTINUITY OF LIFE. 87 
 
 we have just spoken, follow."* And can we 
 marvel at men's aversion, when, through such 
 neglect, it is so misrepresented and misconceived ? 
 While, on the other hand, how certainly, when 
 its disclosures are brought forward linked and 
 blended with realities already known, will it be 
 strengthened in its claims to human deference by 
 means of that connexion. The testimony which 
 is now invidiously compared with that whereby 
 the facts of the Gospel Revelation are sustained, 
 will corroborate and confirm them when they are 
 presented, not separately, but in combination with 
 facts previously ascertained, and on the same 
 grounds whereon every other portion of our know- 
 ledge is received. Eegarded as parts of the uni- 
 versal sphere, every other part will guarantee their 
 certainty. And they will go commended by an 
 unspeakably larger amount of evidence than even 
 that which is now, indeed, sufficient to win for 
 them general acceptance, while they thus accom- 
 pany every other authentic disclosure of the 
 
 * It is evident that the common expression " hostiUty be- 
 tween science and theology," which is intelligible enough if 
 Christianity is indeed only a " Theory of the Universe," cannot 
 be admitted when we regard it as a congeries of realities, and 
 an announcement of laws by Avhich existence is controlled. It 
 is true that the method by which these facts and laws have 
 been made known, has been supernaturally used ; but in itself 
 it is familiar, and the things it communicates are identical in 
 nature with other realities within our view. They may therefore 
 claim a place in that induction from which a complete knowledge 
 of man's condition must be drawn. — Cp. Appendix, Note V. 
 
88 ONENESS AND CONTINUITY OF LIFE. 
 
 universe as this is more clearly made known in 
 its several departments. 
 
 Thus carried forward, moreover, we may antici- 
 pate the effusion, in far larger measure than has 
 been heretofore bestowed, of that Divine influ- 
 ence which has been promised to help forward 
 the progress of Christ's Gospel amongst men. 
 Only to authentic methods of representing His 
 truth will the blessing of heaven be vouch- 
 safed. And therefore the degree of our as- 
 surance, that we are employing the true method 
 of representing it — having learned the true re- 
 lation in which it should be viewed — indicates the 
 measure of our certainty that The Blessed Spirit, 
 in His promised descent of more than Pentecostal 
 fulness, will aid our efforts in unfolding the 
 structure of the economy in which we have been 
 placed, the living relations we are sustaining, and 
 the future conditions through which we shall be 
 carried. Thus unfolded, the vision will doubtless 
 be widened, too, and deepened into far richer 
 disclosures than are now witnessed, even by those 
 who are the most enlightened in the Divine ways. 
 For, as they thus advance in mutual connexion, 
 every fresh manifestation of the contents of one 
 part will diffuse light over other parts of the uni- 
 versal constitution. When Nature, History, Human 
 Consciousness, the Bible — are recognised as con- 
 joint witnesses of Divine Truth, each one, in 
 sending forth a new utterance, will elicit an illus- 
 
ONENESS AND CONTINUITY OF LIFE. 89 
 
 tratlve and confirmatory response from all the 
 others.^ 
 
 Very earnestly, but with unfeigned difiBdence, 
 remembering the presence in which I stand, would 
 I now commend these thoughts — which are im- 
 pressively suggested by that aspect of '* The Truth 
 as it is in Jesus," which we have been considering 
 — to the teachers and the messengers of the Gospel 
 Revelation. My brethren, do we not here perceive 
 the manner in which it should be presented to an 
 age, by which it is unlovingly, if not scornfully 
 regarded ? And does not this view of the unity 
 of our own life with all other life, as it is revealed 
 in Christ, unfold great aspects of man's existence 
 which have not commonly been recognised ? In 
 Him we see what is our true place in God's King- 
 dom, and with what companions it brings us into 
 fellowship ; we see, too, the relationships we sus- 
 tain in that sphere of being which is ever enlarging 
 and widening around our own, and incorporated in 
 wliich this world and its occupants are accom- 
 plishing the purposes of their creation. We see, 
 and we should show, that we are called to practise 
 the same self-devotion which is the bond of those 
 connexions through which all the members of the 
 universe are united to one another; and that, 
 not only the obligations of self-sacrifice, but the 
 "faith," and "righteousness," and "grace," which 
 
 * Appendix, Note V. 
 
90 ONENESS AND CONTINUITY OF LIFE. 
 
 we commonly speak of as peculiar to beings in 
 our condition, are nothing else but the crown and 
 consummation of qualities which our deepest, 
 widest insight requires us to cultivate. How 
 often do we find an unnatural, even an alien, aspect 
 cast over the " theological virtues," as they are 
 commonly enjoined ! And if we would remove it, 
 we must make men see that, as the Incarnate 
 Image of God reveals the constitution of all godly 
 beings, so He has also shown that the excellences 
 which adorn that constitution, are those which in 
 our loftiest moods we most admire and venerate. 
 If we could only bring out tliis fact, and inter- 
 pret, by its means, some of the words and phrases 
 which are often so wearisome, nay so repellent, 
 many of the most mischievous influences of our day 
 would be destroyed.*' There would then be such 
 an unveiling of realities, and such an influx of 
 life from them, on all sides, as would sober the 
 mindless frivolity, and • quicken the dull indif- 
 ference, of which we are all complaining. Well 
 
 ^ With respect, for example, to the terms by which reahties, 
 such as localities and scenes outside the human sphere, their 
 occupants and forms of association — are denoted, it is plain 
 that we may, nay that we should, use them definitely in the 
 remembrance that, in an emphatic sense of the expression, they 
 are " known quantities." In so far as the nature of the objects 
 which they denote is concerned, their value has been ascertained. 
 Eeverently, then, and thoughtfully, reminding ourselves of the 
 highest significance which they bear in our common earthly 
 use of them, they should with this significance always be 
 employed. — Cp. Divine Kingdom. Appendix, Note B. 
 
ONENESS AND CONTINUITY OF LIFE. 91 
 
 may we be impatient with these evils when we 
 daily see the mischief they are doing, and the 
 works of love and wisdom which they cause 
 to be left undone. And yet, even in respect of 
 this evil feature of our times, let us not fail to 
 be considerate and just. Should we not ask, 
 ' What is there in this world, when it is thought 
 of apart from the connexions that are too often 
 hidden by our partial and artificial, nay, we may 
 say idolatrous, methods of representing truth 
 — which can awaken genuine earnestness, and 
 kindle loving sympathy ? Looking only to things 
 visible, may not all efforts on behalf of truth 
 and goodness naturally appear to be visionary 
 and impracticable?' It is so indeed. The 
 careless triflers, the impatient contemners of 
 works that cannot show immediate results, have 
 reason on their side wherever the organs through 
 which we converse with the unseen, are covered 
 and obstructed. Frozen abstractions, and mind- 
 less phraseology, symbols from which the spirit 
 has departed, institutions that are rather the 
 memorials of a long since past, than the channels 
 of a present, life, will not awaken men or give 
 them help. Unconscious of realities which have 
 not, as they should have, been made known to 
 them — how can they be other than indolent and 
 frivolous ? Nay, they may even be justified in their 
 indifference, as they refuse to take any part in tasks 
 which they may plead are visionary and impos- 
 
92 ONENESS AND CONTINUITY OF LIFE. 
 
 sible. But let those realities be clearly shown ; 
 let the Church's disclosures be unfolded in their 
 true significance, and its voices quickened into 
 genuine utterance ; let it be seen in its majestic 
 greatness, and in its benign influence on man's 
 affairs ; let it begin its conquests over human dark- 
 ness and misery and falsehood — and then the ex- 
 cuses of our lounging cynics and scorners will be 
 gone. When the Lord shall thus " pour the waters 
 of the sanctuary on those that are thirsty, and 
 floods on our dry ground ; when His Spirit shall 
 rest upon our seed, and His blessing on our off- 
 spring ; then, one after another shall say, I am the 
 Lord's; and another shall call himself by the 
 name of Jacob ; and another shall subscribe with 
 his hand unto the Lord, and surname himself by 
 the name of Israel." ' 
 
 And if I am speaking to any who, from causes 
 such as those to which I have been adverting, 
 have rejected the Gospel Revelation, let me say to 
 them, ' Have you been just to it and its adherents, 
 and have you, in this matter, been just also to 
 yourselves ? Did you take your impressions of it 
 from those eager, excited spirits whom you would 
 not have listened to on any other subject?^ 
 
 ^ Isaiah xliv. 3 — 5 : Church Restoration ; its Principles and 
 Methods, p. 184. 
 
 * " You well know how the most substantial realities may be 
 distorted when eager, excitable spirits, such as are likely to be 
 moved on the religious side of their existence, are reflecting 
 
ONENESS AND CONTINUITY OP LIFE. 93 
 
 Ought you not to have learned what it really is 
 from the Christian Fathers who have been given 
 to our own, and to every other generation ? For 
 " there have been holy prophets since the world 
 began." " Men of clean hands and pure hearts," 
 free from the frivolities of their day, from its 
 strifes and its corruptions — have in every age 
 " gone up into the hill of the Lord," and gained 
 there the widest outlook, in every region of thought 
 and speculation. They say to you, * Brothers, 
 listen to us, or, better still, come and stand beside 
 us here, and thence look steadfastly at Jesus front- 
 ing the ages, as He comes forth from the obscurity 
 of that village home to the position where He now 
 stands, central in the world's history, as He is the 
 sustainer of the world's hopes. You have seen His 
 untiring diligence, and heroic devotion, and over- 
 coming strength. And now look upon Him, as He 
 stands, like the mighty angel with his feet on the 
 earth and sea, and lifting up His hands to heaven, 
 embodying the unity of all things — look on His 
 majestic calmness. Are there any of the con- 
 
 them. And from the very nature of the case, it is plain that 
 those facts of the unseen world about which we are thinking, 
 and which we regard in connexion with the * things which are 
 seen and temporal,' are of such a character, and are in such 
 relation with these things, as well as with each other — that they 
 can be discerned only by strong and steadfast efforts of attention, 
 and that they must be set forth by images which are very 
 liable to be idolatrously misinterpreted." — Eeasons of Unbelief 
 Introduction. 
 
94 ONENESS AND CONTINUITY OF LIFE. 
 
 tortions of entliusiasm — is there any of that 
 unsightly fanaticism of zeal which you rightly 
 disapprove, to be seen in Him ? 
 
 ' Be as severe on those evils as you will, and on 
 the formalism and sanctimoniousness which shelter 
 themselves beneath His Name. But oh, how high 
 is He above all that ! Look to Him, and He will 
 so draw out your reverence and your affection, 
 that, in your loftiest moods, you will be relieved 
 by bowing in lowliest prostration at His feet ; and, 
 with the greatest among the sons of men, you 
 will offer your devotions in their own words, say- 
 ing, " Thou art the King of Glory, Christ ! Day 
 by day we magnify Thee. And we worship Thy 
 Name, ever world without end." ' 
 
LECTURE IV. 
 
 EECOGNITION OF SUPERNATURAL RELATIONSHIPS. 
 
 In tlie last lecture we learnt from Him Who is 
 The Truth, what the place is which our world now 
 occupies amongst the communities in the uni- 
 verse. We saw in Him that there is no reason 
 for thinking that the symmetry of the Universal 
 Order has here been marred, or its fixedness 
 disturbed. If the peculiarities of man's position 
 bring into fuller prominence the original terms of 
 immortal being, they do not represent the human 
 race as an anomaly amidst other orders : our 
 earthly sphere still revolves harmoniously with 
 its kindred spheres around the gi^eat Centre of 
 Existence, though it is specially distinguished in 
 the midst of them. 
 
 But now the question suggests itself, ' Is it 
 needful to take this outlook ? Cannot our earthly 
 life be truly understood apart from these wide 
 far-reaching references ? Must we think of its 
 connexion with the Universal Order, of the 
 manner in which it has been thence developed, 
 and of the circumstances which attended its 
 development ? For each one's separate welfare is 
 
96 RECOGNITION OF 
 
 it essential that lie should thus look, through the 
 institutions which express our relationship with 
 the invisible, to the beings and movements into 
 connexion with which we are brought by means 
 of them ? And is this same extended reference 
 further needful when we consider their social 
 purposes, the ends which they were intended to 
 subserve with respect to man's life, as it is con- 
 nected with the lives of those who are around 
 him?^ 
 
 We shall see that this question is of immense 
 practical importance. It comes as an immediate, 
 and indeed necessary, sequel to that which has 
 been already answered. Nor is it replied to less 
 clearly and decisively by Jesus of Nazareth, when, 
 as before, we observe His bearing and demeanour 
 as well as His words, and duly ponder their sig- 
 nificance. 
 
 It may be said indeed that the question has 
 been already answered by the supernatural allu- 
 sions which we observe in His answer to the 
 Tempter, and by that mindfulness on His part of 
 His superhuman relationships, of which we have 
 already spoken.^ We saw before that it was in 
 fellowship with the denizens of other worlds, as 
 well as with the men who were close around Him, 
 and with eyes fully opened on the vast out- 
 spreading harmonies of creation, that He lived 
 and moved and had His earthly being. But then 
 
 ^ See infra, p. 111. "^ See supra, p. 69. 
 
SUPERNATURAL RELATIONSHIPS. 97 
 
 we naturally seek to know if such contemplations, 
 which were evidently habitual on His part, are obli- 
 gatory upon all men. Are they among the binding 
 laws of our existence ? Must we think of our fellow 
 inheritors of life in other spheres, and keep their 
 condition habitually in our view ? This is our ques- 
 tion. And we find it distinctly answered when we 
 make specific reference to the habits of what we may 
 call Our Lord's Church life, as this was shown and 
 seen, not only in that acceptance of Jewish teaching 
 to which I before referred, but also through the 
 worship of the synagogue and Temple, in which 
 He joined, and in the general characteristics of 
 His bearing and proceedings. 
 
 The habits of His life as a member of the 
 Jewish Church, and the plain and important in- 
 ferences which may be securely derived from them 
 — have not received due attention.^ Men who are 
 
 ' " Our Lord's participation in the Church Life of the Jews, 
 its spiritual bearings, and the lessons of ecclesiastical polity 
 that may be drawn from it — are surely of great significance. 
 And yet it is hardly noticed by any of the writers of His Life. 
 The supply of this strange omission would be of great service 
 to the Church. For, surely, when the facts above referred to, 
 are observed in the remembrance that they were not merely 
 exemplary, or, in any sense of the word fictitious, acts, but 
 expressed true spiritual movements on His part — most useful 
 lessons, which are applicable in many directions at tins time, 
 might be drawn from them. In Freeman's Principles of 
 Divine Service, vol. ii,, part 2, an attentive reader will find 
 some valuable suggestions bearing on their spiritual reference. 
 
 H 
 
98 RECOGNITION OF 
 
 content with that vague admiration which they 
 express when they speak of" His great soul rising 
 above all national, educational, and social influ- 
 ences," and of His " standing forth, not as a Jew, 
 but as a man " — naturally overlook this marked 
 distinction of His course, which, however, is as 
 certain and conspicuous as anything which we have 
 beheld in our inquiries. We have surely no right 
 to look on Him of whom the EvangeHsts have 
 told us, and of whom we know nothing except from 
 their reports, in (what I before called) that cosmo- 
 politan garb with which some would fain invest 
 Him. We know nothing of Jesus except what 
 we learn from the New Testament; and those 
 logical instincts which rule us in all regions 
 wherein real discoveries have been made, deny 
 that we have any power to take some of the facts 
 of that Volume at our pleasure, and then con- 
 struct from them an ideal character which forbids 
 our acceptance of the remainder. All come to us 
 on the same authority ; and we must fairly take 
 all into our account, if we would really see 
 Him of whom they are recorded.* Now, amongst 
 
 With large resources of erudition, and with deep insight, this 
 writer draws out the inmost meaning of the Jewish services, 
 and represents Our Lord taking part in them with the fullest 
 apprehension of that meaning." — Divine Kingdom, Sfc, p 202. 
 
 * Yet, in his Discourse of Religion, p. 152, Theodore Parker 
 remarks, that " the most careless ohserver .... finds (in the 
 Gospels) actions attributed to Jesus, and words put into His 
 mouth, which are directly at variance with His great principle, 
 
SUPERNATURAL EELATIONSEIPS. 99 
 
 tliese factSj nothing is plainer than that He stood 
 upon Jewish ground as a Jew, and that He 
 identified Himself with all the Jewish institutions. 
 It was " His custom " to attend the services of the 
 synagogue in His own town. He went up to 
 Jerusalem, and there celebrated the national 
 festivals. In fact, the Evangelists virtually tell us 
 that He omitted nothing by which His active, 
 and we may say zealous, membership of the 
 Jewish Church could be attested. This is an 
 unquestionable, as it is a most important, fact 
 in that representation of Jesus which they have 
 given. Very insufficient heed, however, has been 
 bestowed on it, even by thoughtful readers 
 of His history ; and we have all been unmind- 
 ful of many important inferences which follow 
 when it is fully and considerately realized.^ But 
 for the present, passing all others by, it answers 
 the question in which we are now concerned, with 
 a certainty that cannot be doubted. For it shows 
 Him habitually looking through the Church's 
 institutions and services for the very purpose 
 of taking that larger outlook into the beings 
 and movements that were around Him, and of 
 
 and the general tone of His character." The same line is also 
 taken by Mr. W. 11. Greg in his Creed of Christendom. (See 
 especially chaps, xii. and xvi.) And yet whence, except from 
 these same " actions " and " words," can our knowledge of His 
 " great principle," and " the general tone of His character," be 
 obtained ? 
 
 * Appendix, Note W. 
 
 H 2 
 
100 EEOOGNITION OF 
 
 bringing Himself, by means of these agencies, into 
 tlie presence of tlie Great Economy in which the 
 earth has been incorporated, and with which He 
 habitually realised its living relationships. 
 
 In His use of them we see that these institu- 
 tions and services were established in order that 
 man might be enabled, notwithstanding the 
 obscuring darkness and the spiritual difficulties 
 which have gathered round him, to see his true 
 place and his appointed calling in the universe ; 
 that he might likewise be empowered to act out 
 the character which belongs to him, and to move 
 forward, notwithstanding all hindrances, in the 
 progress for which he is destined. For this 
 end was the Church Fellowship instituted, its 
 offices and ordinances set up, and all its develop- 
 ments, in its onward and enlarging progress, 
 ordered and controlled. In fact every one of its 
 appointments may be regarded either as a testi- 
 mony that we have been restored to our true place 
 in the Divine Kingdom, or else as an instrument 
 for training our spiritual habits into blessed ac- 
 cordance with those which prevail in the spheres 
 of the unfalJen." The proclamations which the 
 
 ' From the beginning the Church has not only served as a 
 witness of man's redemption, and carried out its purpose in the 
 healing of individual spirits, but it has also been, as Coleridge 
 {Church and State, p. 138) described it, "the sustaining, cor- 
 recting, befriending opposite of the world, the compensating 
 counterforce to the inherent and inevitable defects of the State," 
 and, it may be added, of all human associations. — Cp. Arnold, 
 On the Church, p. 151 ; Divine Kingdom, ^c, p. 90. 
 
SUPEENATURAL RELATIONSHIPS. 101 
 
 Cliurch announces, tlie witness which it constantly 
 maintains, the celebrations of worship and sacrifice 
 that are held in its assemblies, the influences 
 of purity and strength and nobleness which flow 
 out from it — all are agencies by means of which 
 we may live in true fellowship with God, and 
 with the unfallen members of His family. Through 
 the aids which they supply, men are enabled to 
 move forward according to the real constitution 
 of their being, in conformity with the laws and 
 order of celestial life, and in observance of the 
 relationships which are perfectly fulfilled by its 
 inheritors. 
 
 And, by a most real participation in the 
 Church's life He manifested this, its purpose and 
 intention. In and through its exercises. He 
 habitually took into account the supernatural 
 aspect of man's existence, and kept His attention 
 fixed on those celestial objects by which we are 
 surrounded. We cannot, indeed, insist too 
 earnestly on His separation from the mere 
 formalism which surrounded Him, and by which 
 the Church in His age — as indeed it has been in 
 every age — was darkened and enfeebled. But 
 neither may we forget that He looked with 
 habitual reverence on the Divine Fellowship, and 
 devoutly used all its institutions. His entire 
 freedom from the sanctimoniousness of one 
 party, and from the gloom and sourness of 
 another; the openness and reverence, the lofty 
 
102 EECOGNITION OP 
 
 devoutness, of his religious habits, as well as 
 His allusions to things " eternal and unseen," 
 and to our duties with respect to them — plainly 
 showed and taught how the Church is meant to 
 raise the individual man ; to heal and quicken, 
 and to ennoble, him, as well as to purify and 
 strengthen his social being, through the means of 
 his supernatural relationships.^ Once more, let us 
 remind ourselves that we are regarding our Lord 
 ■under the conviction that the archetypal form, 
 and the eternal laws of the constitution beneath 
 which we are all living, were perfectly mirrored in 
 His spirit and demeanour. And if so, then 
 surely when we behold Him coming through the 
 Jewish ordinances into habitual fellowship with 
 the inhabitants of the worlds by which ours is 
 surrounded, and when we see how He used these 
 sacred institutions in connexion with every 
 secular development of His existence — that com- 
 munion with our fellow-heirs of existence about 
 which we are inquiring, is made known as one 
 of the essential, fundamental obligations, the 
 fulfilment of which is essential to our welfare and 
 our advancement.^ 
 
 ' With this example we should connect His severe rebukes of 
 those who abused the sacred ordinances, or employed them with- 
 out any heed to their significance. Yet always, when He was 
 inveighing most severely against those corruptions of Divine 
 worship, and taking the severest measures to repress them — 
 He called the Temple itself His Father's House (John ii. 16). 
 
 ^ Appendix, Note X. 
 
SUPERNATQRAL RLLATIONSHIPS. 103 
 
 This fact is seen more distinctly as we more 
 closely examine the Church's institutions and its 
 services, and then observe the effects which His ob- 
 servance of them wrought upon His character. — As 
 we have said, one of its main purposes is to declare 
 the constitution of the realm into which we have 
 been restored, to make known our obligations there- 
 in, and our relationships. Thus in its holy places 
 and seasons, we are certified of God's unexcepted 
 Sovereignty over all space and time, and of His 
 absolute and indefeasible claims upon the devotion 
 of every creature in His service. Everything 
 which has "Holiness to the Lord" inscribed on it, 
 is a witness that He " reigneth everywhere," and 
 all the dedicated portions of our time further 
 show that, with "everywhere" we must connect 
 " always," in that solemn declaration. Such a 
 declaration is needed for the purpose of effectively 
 contradicting those ever-besetting suggestions of 
 the Tempter, in which he says of our chief pos- 
 sessions, and of the larger portion of our days, 
 " These things are mine, and to whomsoever I will 
 I give them." ^ And the contradiction is emphati- 
 
 • " Christian men will joyfully recognize a reverence for the 
 Invisible in the even exaggerated zeal Avith which good men — 
 afraid of Rationalism, Pantheism, Germanism, and a hundred 
 other things — strive to confine a sacredness to churches, rites, 
 offices ; while yet they hesitate to join such efforts to preserve 
 spiritual religion, because they know by the experience of history 
 in what those efforts must inevitably end. They know indeed 
 that the attempt to be independent of form is a vain attempt 
 
104 EECOGNITION OF 
 
 cally rendered by every hallowed institution. They 
 all bear an impressive witness to the supremacy 
 of truth and righteousness throughout the whole 
 of that region into which we have been restored. 
 
 We know that this witness was constantly borne 
 in mind by Him, and that this outward reference was 
 habitually made in all His use of the consecrated 
 institutions. This was distinctly intimated when 
 He reminded the Pharisees that the sacredness of 
 the gold in the temple was derived from the 
 temple's sacredness, and that of the offerings from 
 the consecration of the altar. ^ For it is only an 
 extended application of the same principle which is 
 made when we speak of the Temple and Altar, 
 as being themselves the signs of something far 
 higher and more important. Evidently they 
 betoken the existence of a loftier sanctuary, and 
 a nobler association, in which all things and places 
 have been consecrated for God's service, and where 
 all life is a sacrifice devoted to His glory. It is, 
 
 for beings encased in flesh and blood ; and in a world which is 
 the Great Form by which God has manifested Himself. But, at 
 the same time, they must feel that the special Church forms are 
 only valuable as a protest for the Eternal Presence, in and 
 through all forms, to the spirit that loves Him ; and they will 
 dread all attempts to limit and confine God's grace and presence 
 to any authoritative forms, however time-honoured." — r. W. 
 JKobertson, Life and Letters, vol. ii. p. 184. 
 
 ^ On no occasion were the rebukes of Jesus more severe than 
 were those which He directed against the men who were unmind- 
 ful of this fact. " Blind guides," " hypocrites," " fools and blind" 
 — with these, and even severer epithets, did He speak of them. 
 
SUPERNATURAL RELATIONSHIPS. 105 
 
 undoubtedly, in this liglit that all our sacred 
 structures and holy institutions should be looked 
 upon. As we read in the Epistle to the Hebrews, 
 they "serve unto the example and shadow of 
 heavenly things, as Moses was admonished of God 
 when he was about to make the tabernacle. For 
 see, saith He, that thou make all things ac- 
 cording to the pattern showed to thee in the 
 mount." " In, and through them," as the same 
 Epistle says, " we come unto Mount Sion, and to 
 the city of the Living God, the heavenly Jerusalem, 
 to an innumerable company of angels, and to the 
 general assembly and church of the firstborn." ^ 
 And, indeed, apart from this view of our sacred 
 times and places, as the portions of a far vaster 
 and more glorious whole, the signs of its existence, 
 and the instruments by which we may take our 
 places in the midst of it — they cannot be under- 
 stood, any more than the consecrated gold could 
 be rightly estimated apart from the Temple it 
 was placed in, or than the incense and oblations 
 could be duly thought of by one who did not 
 consider the sacredness of the Altar which had 
 been dedicated to receive them. 
 
 Then, passing from the institutions to the 
 services of the Church, we find their meaning 
 
 " This passage reminds us of others such as that in which 
 St. Paul spoke of "our citizenship being in heaven;" of our 
 " sitting together in heavenly places in Christ ;" of our " seeking 
 those things which are above, where Christ sitteth at the right 
 hand of God." 
 
106 EE COGNITION OF 
 
 gathered up in the sacrifices, which, from the 
 beginning, have constituted the chief and central 
 ordinance of the Divine Fellowship. In all places 
 and generations, even to the present place and 
 time, man's willing oblation of whatever he chiefly 
 valueSj is required, for the purpose of reminding 
 him, that an entire devotion of his possessions 
 and of himself to God — is essentially necessary for 
 the maintenance of his redeemed position. And 
 when these sacrifices have been rendered duly, 
 in true and cordial sympathy with Him who 
 has ever exemplified the law of sacrifice in 
 all His relations with His creatures, and espe- 
 cially in that great expiatory act through which 
 we have been restored into His kingdom — our 
 sense of communion with those to .whom creation 
 has united us, is surely revived and deepened.^ 
 "We have already seen how this law of sacrifice 
 
 * " Men, seeing the punishment of a violent and disobedient 
 world, confess by sacrifice that the earth can exist only by sub- 
 mission to a living and gracious Euler. Heads of families find 
 that sacrifice is the only bond which can keep fathers and 
 children, husbands and wives, brothers and sisters, at one. 
 God calls nations out of a chaos of turbulent, warring elements. 
 They find that sacrifice must keep them from relapsing into 
 endless wars. Individuals discover that all right-doing has its 
 ground in sacrifice ; and they find, when they have offended, 
 it is because they have chosen to break loose from the law 
 of sacrifice. So it is proved that obedience and sacrifice are the 
 very conditions of truth and righteousness, that they belong to 
 man who is made in God's likeness, because they are involved 
 in the very Character and Being of God Himself." — Maurice, 
 On Sacrijice, p. 112. 
 
SUrERNATURAL RELATIONSHIPS. 107 
 
 was observed by Jesus, and that it was observed 
 by Him witli that reference, apart from whicli its 
 significance cannot be duly apprehended.'^ But I 
 would now call attention to the fact that His mani- 
 festation of this law was still more fully witnessed 
 in His observance of those sacramental ordinances 
 which must be numbered among the aboriginal 
 parts of the Church's constitution. For they have 
 entered into it from the beginning, and are seen 
 in forms of expression suited to the special circum- 
 stances of the Divine Fellowship, in different local- 
 ities, and at successive epochs of its history. The 
 one declares the fact of man's restoration into the 
 Divine Kingdom. The other betokens his recog- 
 nition of its blessings, and his acceptance and use of 
 them.' In this view, they may be reckoned among 
 the chief agencies by which the Church's purposes 
 have been accomplished. And both of them were 
 duly observed by Him. On the eighth day He was 
 circumcised in token of His incorporation into 
 the Divine Society. He celebrated the Pass- 
 over habitually, year after year, in sign of His 
 habitual fellowship with God and with His King- 
 dom. In and by means of this service. He entered, 
 as we are meant to enter by our devout use of the 
 Holy Eucharist — into a full enjoyment of all the 
 privileges and blessings of that fellowship. He 
 celebrated the sacraments as channels through 
 
 ' Lect. III. ^ Appendix, Note Y. 
 
108 EE COGNITION OF 
 
 which quickening, strengthening influences from 
 the " river of life that proceedeth from the throne," 
 are poured into our souls, and as means of com- 
 munion besides ; and it is with this outward and 
 upward reference that both take their place among 
 the chief agencies by which the healing purposes 
 of the Church are meant to be accomplished.^ 
 
 Moreover, in their twofold aspect, as testimonies, 
 and as means of grace, they combine with the 
 voices of the Church, and with its worship. For, 
 in all forms of utterance, it continually proclaims 
 our true position and bounden obligations. It 
 first interprets, by living organs, the manifold 
 aspects of our place in the Universal Kingdom. 
 With this view " holy men of God " have been 
 gifted with special fitness to look on the visions of 
 the unseen, and some of them have been qualified 
 and moved to write down what they have beheld, 
 and to record the eventful history of their Sacred 
 
 " Tlius Christian people might be now addressed in such 
 words as these : — ' In eating that bread and drinking that 
 wine, your own sacrifices of self-will are denoted ; for you are 
 still living under sacrificial law, yes, and ever will be. United 
 and blended with the Great Off'ering, ' sin-off'erings ' are required 
 of you in acknowledgment of daily sins and habitual defective- 
 ness ; and ' trespass-offerings ' in compensation for special faults. 
 ' Sacrifices of thanksgiving ' also for signal mercies, joined on, 
 like the others, to the great sacrifice, and so made " acceptable 
 to God through Jesus Christ " — must still be rendered by every 
 one of us.' Our Eucharistic Service is speaking this language, 
 is requiring these oblations, from every member of the Church. 
 — Church Bestoration, p. 155. 
 
SUPERNATURAL RELATIONSHIPS. 109 
 
 Fello-wsliip in its connexion with the system into 
 which it has been incorporated. With the same 
 design others are constantly "ordained from among 
 their brethren," to teach and exhort them, and to 
 keep up a remembrance of what else might be for- 
 gotten. Now both these institutions and agencies 
 were reverently observed and used by Him. " Go 
 show thyself to the priest," He said. And the 
 Holy Scriptures were constantly in His hands. 
 That thrice repeated "It is written," betokened 
 His habitual use of them. Moreover, amidst the 
 light poured on the facts of our position, through 
 the intervention of the Mediator, and with the 
 help likewise of the Spirit's strengthening power — 
 acts of prayer and thanksgiving are celebrated, in 
 which He habitually joined. Led upwards, and 
 as we may say introduced by the Church's Head, 
 He constantly took part in the adoration of the 
 unfallen hosts, and shared, with them, in those 
 devout exercises which they are constantly cele- 
 brating before the Throne.' 
 
 With these references, He employed all the 
 Church's rites and institutions. Then again, the 
 answer which He thus gave to our inquiry, was 
 
 ^ Round about Him who is " walking in the midst of the 
 seven candlesticks," are the "four and twenty elders," and the 
 " four living ones," and the " seven spirits which burn like 
 lamps of fire," and the '• multitude which no man can number." 
 NoAv into this company every " two or three " who assemble in 
 His Name, are introduced, as they know from His own assurance 
 that He is in the midst of them. 
 
110 RECOGNITION OF 
 
 further enlarged by the calm and noble bearing 
 which ever distinguished Him, and which showed 
 that, as Man, He was even then living in the City 
 of God, the heavenly Jerusalem. Nay, did not He 
 Himself declare that, in His human character, as 
 the Son of Man, He was " in Heaven," while 
 He was still busied amongst the duties, and was 
 carrying the burdens, of His earthly course.^ He 
 lived, and moved, and had His Being there ; His 
 thoughts and affections were " set on things 
 above." In every development of His personal 
 existence, in His household and community, and 
 in His position as a citizen, this celestial character 
 and demeanour were observed in Him. And in 
 this fact, also, we perceive the intimate connexion 
 of what are called the supernatural, with the ordi- 
 nary secular, facts of man's existence.^ He showed 
 that the Church was meant to cast a Divine aspect 
 over all of them, and to enable men to live a 
 heavenly life, while engaged in common duties and 
 
 ^ Cp. Augustine, Be Pecc. Merit. Lib. i. 31 ; and Olshausen, 
 On John i. 5L, 52, and iii. 13. With this we may connect His 
 declaration to Nathaniel, " Hereafter," in this present life, 
 " you shall see heaven open, and the angels of God ascending 
 and descending upon the Son of Man." 
 
 * In every glimpse which Kevelation has given of the 
 celestial world, and notably in that which is presented in the 
 " Unveiling " of St. John, we see its inhabitants are, as they 
 are called, " kings and priests unto God," performing duties 
 " that can only be fittingly likened to those of earthly monarchs, 
 and performing them in such a spirit of devotion as would befit 
 the ministers of ' a house of prayer.' " 
 
SUPERNATURAL EELATIONSIIIPS. Ill 
 
 relations. All the developments of that life, its 
 habits of thought, as well as the modes of its activity, 
 are natural in the communities of the unf alien. 
 God is before them in all their occupations. In the 
 daily engagements of their homes, in the adminis- 
 tration of those affairs which belong to their poli- 
 ties and kingdoms, in their commonest as well as 
 in their loftiest pursuits, they " serve God day and 
 night" as in a temple: they are as priests moving in 
 a sanctuary which He has built. And, as is implied, 
 in the very conception of the supernatural order 
 under which man is living, the Church was insti- 
 tuted that we might be imbued with the same 
 spirit as theirs ; and that, in fellowship with them, 
 we might practise the same habits. This was its 
 purpose, and in Him we see how this purpose is 
 accomplished. He showed that, so far from cast- 
 ing disparagement on man's family and social 
 relationships, the Church was meant to animate 
 and amend, to purify and to ennoble them. Its 
 holiness is therefore falsely thought of, when it is 
 set apart from any portion of man's common life ; 
 and under any pretexts of reverence, is used for 
 the degradation, or even the neglect, of common 
 duties. Our social relationships existed before 
 man fell, the very same as now, in the several 
 forms of their development; and the duties 
 pertaining to them would have been fulfilled by 
 human beings, if they had abode as they were 
 created, just as they are fulfilled by those who 
 
112 RECOGNITION OF 
 
 have not shared in our transgression.' We may 
 say that in His habitual recognition of the super- 
 natural world, and communion with it through the 
 institutions and ordinances of the Church, He 
 plainly showed that the objects for which our Divine 
 Fellowship was instituted, is just this : — That such 
 habits of activity may be again renewed in every 
 man ; that all his works, the assumption of every 
 character, the discharge of every relation that 
 appertains to our humanity, may be carried 
 forward in the temper and spirit which becomes 
 members of the Family of God.^ 
 
 Thus it appears that those habitual perceptions, 
 and that converse, about which we are inquiring, 
 are in fact essential to man's welfare, and abso- 
 lutely necessary, if he would move worthily, in 
 his appointed path, towards the great destinies for 
 which he was created. And this fact is seen still 
 more impressively when we mark the contrast of 
 His habitual proceedings with those by whom these 
 perceptions, and this converse, were neglected. 
 Such an intercourse with the invisible through 
 outward means, through the Church's institutions 
 and services, demands an effort; and, whenever 
 
 ' Divine Kingdom, Sfc, p. 146. 
 
 * " Therefore shall ye lay up these My words in your heart 
 and in your soul, and bind them for a sign upon your hand. 
 .... That your days may be multiplied, and the days of 
 your children, in the land which the Lord sware unto your 
 fathers to give them, AS THE DAYS OF HEAVEN UPON 
 THE EARTH."— Deut. xi. 21. 
 
SUPEENATQRAL EELATTONSniPS. 113 
 
 this effort has not been made, our Divine Fellow- 
 ship has failed in realizing its chief intention : the 
 framework w^liich should have manifested the 
 unseen world, and have itself become radiant with 
 the Divine Light that is surrounding it — has 
 assumed the common aspect of the world's con- 
 ventions and societies. And then, too, its pecu- 
 liar claims of distinction and privilege have been 
 falsely represented ; its catholicity has been 
 changed into exclusiveness ; and, instead of the 
 invitations and messages of charity, the proclama- 
 tions of intolerance have been heard from it.^ The 
 Jewish bigotry and arrogance, which were in such 
 contrast with the charity of Jesus, and against 
 which He maintained such steadfast opposition, 
 have thus faithfully transmitted themselves in the 
 anathemas and excommunications of later periods. 
 For these have not been pronounced on men who 
 were refusing the invitations of mercy from heaven, 
 but rather on those who have withheld allegiance to 
 the claims of earthly societies, which have their 
 foundation in self-will. Thus has the Heavenly 
 Fellowship been lowered in relation to those who 
 have stood apart from it, and this has taken place 
 through unconsciousness of the invisible things 
 which it betokens, and through failure in livingly 
 and earnestly communing with them.'* Moreover 
 
 " Appendix, Note Z. 
 
 * " Experience shows that hardly any influence depraves 
 human nature more fearfully than that which is exerted by the 
 
 I 
 
114 EECOGXTTION OF 
 
 the same cause lias wrought, with similar effects, on 
 the declarations which should have conveyed the in- 
 sight that its true members have obtained into the 
 true form and constitution of the Heavenly King- 
 dom, into the mind of its Ruler, and His will. Em- 
 ployed by men fully conscious of the meaning con- 
 veyed by them, these declarations of the " unseen 
 and eternal " communicate vitality and strength, 
 wherever they are promulgated. When uttered by 
 those who are themselves partaking in the Life of 
 God, and who fully sympathize with the thought 
 and feelmg expressed in them, they fall as " good 
 seed upon good ground," and therein they germinate 
 and grow, and bring forth fruit. But otherwise 
 conveyed, used and uttered apart from that con- 
 sciousness, they are barren and powerless ; and 
 soon the evil passions which they leave unchecked, 
 breathe their own evil life into these utterances. 
 Then they become rancorous, darkening and in- 
 furiating the minds of those who use them. 
 
 We see the mischievousness of such perver- 
 sions of the inspired testimony in that formalism 
 against which Jesus constantly protested. In the 
 stiff and cumbrous Rabbinism of that period, as 
 again in the icy abstractions and iron dogmas of 
 
 hardened dogmas, or by tlie lifeless ceremonials of the idolatrous 
 religionist. The 'brazen abstractions of logical theology,' and 
 the sensuous mists of mere ritualism, awfully darken, and they 
 also weaken and corrupt, the natures of those who are living 
 beneath their power,"^ — Cp. Lecky, History of Nationalism, Sfc., 
 vol. i. chap. iv. ; and Taylor's Fanaticism^ sect. viii. 
 
SUPERNATURAL RELATIONSHIPS. 115 
 
 formal theologians, and the mindless, empty phrases 
 of mere religionists, in all of which that Hab- 
 binism has been perpetuated — the idolatrousness 
 of our nature has wrought one of its darkest 
 triumphs.' Nor has it wrought less mis- 
 chievously on the services through which man's 
 worship is meant to be blended with the worship 
 of the heavenly communities. They never fulfil 
 this purpose, except in connexion with true 
 spiritual earnestness and genuine emotion. High 
 aspirations and solemn awe in presence of the 
 unseen world, must have preceded their employ- 
 ment, and have earnestly sought for expression by 
 their means. Or else, used otherwise and apart 
 from that experience, without any consciousness of 
 that other world where all are devoutly worshipping 
 
 ^ When the origin and purpose of our Church ordinances are 
 mistaken, then, in place of the benignant, cheering, elevating, 
 strengthening influences which properly belong to them, they 
 get transformed into rites that are gloomy and horrific, or into 
 such as are sensuous and exciting. In this way painful observ- 
 ances will naturally be celebrated by the devotee who clothes 
 his divinity in the Baal and Moloch forms ; a light and gaudy 
 ritual will as naturally be used by the Apollo worshippers of glad 
 and sunny climes ; while weary dulness, and formal cold routine, 
 will mark the institutes and services of men who worship fiitos, 
 rather than divinities, under such idol forms as we see in Egypt 
 and the further East. In these instances, we have the extreme 
 corruptions of the Church's framework and institutions, and of 
 its life, naturally following the grosser misconceptions of God 
 which idolatry originates. And they plainly show whither that 
 same evil wherein they have been begotten, is ever tending to 
 mislead ourselves. — Cp. CInirch Restoration, chap. Vn., passiui. 
 
 r O 
 
116 EEGOGNITION OP 
 
 God, while tliey are diligently serving Him — 
 these same ordinances, however impressive, and 
 whatever the thrilling excitements that attend 
 them, have darkened and enfeebled, and they 
 have corrupted, the souls of those by whom they 
 have been celebrated. When the worshippers 
 have not used those ordinances, so as to pass 
 behind the veil by means of them, their utterances 
 have fallen back in dull and heavy echoes on the 
 hearts of some ; while with others, the merely 
 imaginative aspects of their services predominate, 
 and they have been led astray through mere seduc- 
 tions into the misty regions which an excited fancy 
 has opened out to them. Then again, through these 
 perverted forms and uses, images of God are sug- 
 gested, far different from that Image of Him which 
 has been revealed. Men of colder temperament 
 yield to the suggestion that He stands apart 
 from them in hard indifference. Others look to 
 Him as weakly complacent, and some regard Him 
 as malignant and vindictive. In the cold and 
 passionless, in the gay and jovial, in the dark and 
 wrathful, gods of heathendom, we see these false 
 theologies embodied. Those deities show how far 
 the corrupting, debasing work of our idolatrous 
 nature may be carried ; and they plainly indicate 
 whither that same evil, wherein they have been 
 begotten, is ever tending to mislead ourselves. 
 So also in the darkness and gloom of some of 
 those heathen rituals, in the imaginative lightness 
 
SLTERNATURAL KELATIONSIIU'S. 117 
 
 and frivolity of others, we are admonished against 
 our joyless, and wearisome, or our vain and sen- 
 suous devotions in the sanctuary ; as in the cold 
 indifference of the worshippers of those other 
 stony gods, we see our own apathy and dulness 
 represented, and get an explanation of the manner 
 in which the Church's worship may be stiffened 
 into the heartless formalism by which it has so 
 often been mournfully distinguished.'^ 
 
 Hence we see the practical importance of that 
 aspect of the Truth which we so clearly perceive 
 when Jesus Himself shows that all the supernatural 
 relations which we sustain, must be duly realized 
 by every one whose life is worthily conducted. 
 And the contrast with Him of those around Him 
 shows as plainly that a disregard of those con- 
 nexions will be followed by individual degeneracy, 
 and by grievous social disorder and corruption, 
 since it entails the loss of those influences by 
 which man is enlightened and ennobled. 
 
 Is it not indeed certain that much of our earthly 
 life is altogether unintelligible, unless itis connected 
 with the beings and circumstances that exist in the 
 widely spreading regions which surround our world 
 and its affairs, and that there, also, we must look 
 for the true archetypal patterns of our movements 
 and demeanour, and perceive the laws by which 
 human spirits should be governed and ennobled ? 
 " Appendix, Note AA. 
 
118 RECOGNITION OF 
 
 So true is tins that every man, whose eyes have been 
 opened to behold the supernatural economy, is irre- 
 sistibly moved to say, ' Would that the veil which 
 hides it from men around me, were rent asunder, so 
 that they might know where thoy really are, and 
 what is actually surrounding them. If they could 
 only see in what associations they are living, what 
 poAvers converge upon them here in this place of 
 their activity, and to what issues their movements 
 are directed — how many of their perplexities 
 would be instantly interpreted ! And how would 
 they then be sobered in their levity, and lifted from 
 their baseness ! ' ^ Every one who is gifted with 
 any measure of the seer's insight, must be deeply 
 moved by this desire. And he will well under- 
 stand why man has been called and helped to look 
 through the veil by which what we call the super- 
 natural is hidden, to realize the Presence of the 
 Divine Guide and Teacher who is ever near man- 
 kind, the glorious companies of which His near- 
 ness is the token and assurance, and the high 
 ends to which all human movements, linked with 
 theirs, are constantly advancing.^ 
 
 ' " Who is he who predicts the future, who descrihes the 
 past, who exj)lains the present, who preaches truth, who exhorts 
 to righteousness? He is what his name originally signified; — 
 The Seer ; the man who sees human affairs as God sees them ; 
 the man to whom has been given the true ' vision and faculty 
 divine ' of beholding truth, whether in history or in doctrine, in 
 past, or in present, or in future, and who has it in commission 
 to reveal that vision to man." — Bishop Magee, On 'Prophecy. 
 
 ^ Divine Kimjdom, Sfc. Introduction. 
 
SUPERNATURAL KELATIONSUIPS. 119 
 
 All wlio have looked upon tins vision, and 
 been possessed by it, will acknowledge tlieir obli- 
 gation to unfold it where it is still hidden and un- 
 known. In the prophet's spirit they will utter forth 
 his prayer, " Open the eyes of these men, Lord ! " 
 that they too may see those realities which now are 
 hidden from them by their idolatrousness, and heed- 
 lessness and sensuality. We know that in all ages 
 these evils have obscured, till they have even put 
 out of view, " the things which are eternal and 
 unseen." And, in every generation, they have 
 assumed special forms, the peculiarities of which 
 the godly man, who is sincerely intent on dis- 
 charging his commission, must take into account, 
 and which will soon make themselves known, if he 
 considers what is involved in his own clear vision 
 of supernatural realities, and in what way it must 
 have alway arisen, where it is actually existing. 
 
 Here we come upon some important suggestions 
 which may be earnestly urged upon those who teach 
 the Gospel, and on those who are appointed to pro- 
 claim it. We have been forcibly reminded how 
 broken and powerless the Church becomes when an 
 idolatry of forms and notions, and of traditions, hide 
 the living Revelation of our Heavenly Father's 
 gracious character, and veil the supernatural 
 world from our regards. We have seen the true 
 explanation of the gloominess, the sensuousness, 
 and the formality which often mark the Church's 
 
120 EECOGNITION OF 
 
 services, and, along therewitti, of the sectarianism 
 and self-will wliicli mar the harmony of its Divine 
 framework, and hinder its effective application. 
 We have seen too the reason of men's frivolity and 
 worldliness, and of all the fearful sufferings which 
 they occasion, as well as of still darker and 
 more widely spread evils, which sadly mark our 
 day and generation. All the gloomy and ominous 
 features of our own age maybe seen in the surround- 
 ings of Him who is the Truth ; ^ and they are there 
 seen arising from disregard of that which He habi- 
 tually observed, from neglecting to look through 
 the revealing agencies which were established for 
 this very end — that men might constantly see the 
 facts and order of God's Kingdom. 
 
 Now surely these disclosures should be borne in 
 mind by all w^ho are troubled by the evils and dis- 
 orders of our day, and who are intent on their miti- 
 gation and removal. Any dealing with outward 
 agencies and instruments which does not take the 
 
 * All the alpe'o-ets, as Joseplius (Antiq. xii. 9) calls them, 
 then presented themselves in full development as specimens of 
 all previous and subsequent apostacies from the Church's true 
 order. The Pharisaic exaggeration of ordinances ; the contempt 
 of them in the false spirituality and haughty self-dependence of 
 the Essene ; the Sadducean disregard and then denial of them ; 
 the exaggeration of temporal institutions by the Herodians — 
 have always had, as they have now, their exact parallels. Light- 
 foot {Works, vol. V. pp. 106. 209; vi. p. 216) gives an accu- 
 rate description of each of these sects as being what he calls " an 
 excrescency out of, and a singularity from, the general and set 
 religion of the nation." 
 
SUrERNATUEAL RELATIONSHIPS. 121 
 
 root of these disorders and evils into account — will 
 not accomplish what is needful. Those agencies 
 indeed must not be neglected. Whatever anomalies 
 in their working are capable of being removed, 
 should be removed, and immediately too, just as 
 a wise healer will cleanse and mollify an ulcer, 
 whilst he is contending with the disease which 
 has produced it, and of which it is the outcome 
 and result. But the root-evil must first be dealt 
 wdth, and must be assailed most earnestly. Chiefly 
 we must be intent on directing men's thoughts 
 to things which lie beneath and behind " things 
 seen and temporal." The " things which are 
 unseen and eternal" must be brought within their 
 view, and they must have a real and spiritual 
 apprehension of the means by which we may be 
 conformed to the laws and obligations of that 
 higher and more glorious sphere of our ex- 
 istence.^ And are not the means at hand for 
 accomplishing these ends ? Is not this a good 
 
 ^ This uuconsciousness of the spu-itual fellowship with whose 
 services those of the Church are combined and blended, is a well- 
 known distinction of the smaller sects into which Christendom 
 is divided. But it is hardly less distinctive of the Romish 
 system, as is seen when its perversion of the angelic ministry 
 into the scheme of " guardian angels " is considered. (See 
 Petavius, De Angelis, Ub. ii. c. 7.) For, instead of fixing the 
 mind on the entire order, blended and sometimes co-operating 
 with our own activity, this notion, in the true sectarian spirit, 
 limits the attention to only one section of that order, and one 
 department of the services fulfilled by it. — Cp. Bishop Ilorsley, 
 Sermon on Daniel, iv. 17. 
 
122 KECOGNITION OF 
 
 work which has emphatically been "prepared 
 for us to walk in?" Have we not plainly seen 
 that the Church, and all its institutions, have 
 been set up expressly for the fulfilment of this 
 purpose ? Is uot the Divine Society itself an 
 Organ of the heavenly revelation ? Does not the 
 supernatural order shine through every part of it ? 
 Surely its very existence, its hallowed times and 
 places, its sacrifices and its sacraments, as well as 
 its records and its living voices — may be looked on 
 as agents in that work for our generation wherein 
 we should, at once, and most earnestly, be 
 occupied. Messages from God, disclosures of 
 the order of His kingdom, of our place and part 
 in it, and of our obligations — are uttered forth by 
 all of them ; and we should employ all, and not 
 only some, of the instruments that have been so 
 prepared, and put into our hands. In the case 
 of every one of these instruments, interpreting 
 work is that which is mainly required for the 
 purpose of making it effective.^ To convey this 
 information, and to diffuse it, needs our most 
 strenuous and our wisest efforts. And it is certain 
 
 ^ Such work is done in a fulfilment of that prophetic office, re- 
 garding its holder as an interpreter of God's mind and will (otwi/ 
 fieydXoiv CTroTTTT^s kol eir]yrjTr]<; [xv(TTr]pi(jiv ; Greg. Naz., quoted in 
 Art. " Frophec!/,'' Smith's Bib. Diet.), which is an essential part 
 of the Church's institution. Common utterances which are now 
 monotonously and mindlessly repeated, should be kept by these 
 exercises in living significance before the thoughts of those who 
 are employing them. Surely no nobler or more animating 
 
SUPERNATUKAL EELATIONSHIPS. 123 
 
 tliat, the more clearly and impressively tliis inter- 
 pretation is given, and the more these instruments 
 are thus livingly employed, the ampler will be 
 the intelligence that .is conveyed by them. Then 
 men will see in what associations they are living, 
 what powers converge upon them here in this 
 place of their activity, and to what issues their 
 movements are directed. And this will surely 
 sober them in their levity, and lift them from 
 their degradation, besides explaining hard and 
 stern perplexities of life which are altogether in- 
 explicable, if we do not take into account the 
 beings and circumstances of the widely spreading 
 region which surround this world and its affairs.^ 
 
 occupation can be thought of than would be found in sucli 
 interpretations. What living and life-giving influences would 
 flow out from them ! On special occasions and as insight was 
 bestowed — and how surely would it be bestowed in such occu- 
 pations as we have been describing — higher and deeper topics of 
 contemplation might be entered on. The loftier aspects of the 
 heavenly revelation, the emphatic testimonies conveyed by it, 
 the more animating, inspiring themes of Christian thouglit, might 
 then be occasionally approached by those among teachers who 
 are specially qualified for such employment. Men who have 
 " ascended into the hill of the Lord, and stood in His holy 
 place, who have clean hands and pure hearts, who have not 
 lifted up their souls unto vanity, nor sworn deceitfully " — such 
 men, standing aloof from the frivolity of the age and its corrup- 
 tions, should be summoned from their retirements, that they 
 may help the fixed pastor in enlarging the views, and in 
 building up the hopes and confidence, of those to whom the 
 facts of the supernatural world ai-e now as efl'ectually hidden as 
 if they had never been made known. 
 ' Appendix, Note AB. 
 
124 IIECOGNITION OF 
 
 And now, if in conclusion, I may address a few 
 words to tliose who have turned away from 
 Christ on account of our neglect of these uses of 
 our worship, who have been repelled by its 
 formalism, and sensuousness, and its unreality — I 
 would say; ' Be as severe on those evils, as you will: 
 that is not true worship which is marked by them. 
 If you want to see its real character, look on 
 Him, Who herein, as in all things, is The Truth. 
 Every corruption whichhas ever spoiled or perverted 
 it, was seen in the synagogue and Temple obser- 
 vance of the Hebrew ritual, great as it was, for it 
 contained some of the weightiest proclamations of 
 the Divine Law, and some of the most touching 
 utterances of prayer and of thanksgiving.* Yet, 
 perverted as these utterances were, and darkened, 
 He habitually worshipped by their means. 
 Unhindered by the irreverence of those around 
 Him, looking through the corrupted methods in 
 which these forms of Divine service were cele- 
 brated to the truths which were expressed in 
 them, entering into their spirit, submitting Him- 
 
 * Passages from the Law and the Prophets, prayers or 
 "eulogies," m the words of inspired teachers (See sujjra, p. 50.) 
 made, up the devotions of the synagogue. These again, enlarged 
 and conducted in a higher strain, formed the ritual of the tem- 
 ple worship. (See Vitringa and Lightfoot tili suj).) And all who 
 have truly shared in the worship which was thus celebrated in 
 the synagogues, and in the magnificent temple at Jerusalem — can 
 readily sympathize in the simplest, or in the most gorgeously 
 elaborate, services of devout men in these present days. 
 
SUPEllNATDRAT, RELATIOXSIITPS. 125 
 
 self meekly to the influences wliicli they were 
 intended to convey — He earnestly employed them 
 all. By their means Jesus of Nazareth com- 
 muned with His Heavenly Father, and with all 
 His fellow-sharers of existence, and He received 
 fresh supplies of strength and of inspiration, 
 from their testimony and assurances. 
 
 ' Look upon Him in the Synagogue and the 
 Temple surrounded by the light which radiated 
 through the religious ordinances He celebrated 
 there ! See how He was there transfigured and glori- 
 fied in that illumination.^ And so looking to Him, 
 does this fact teach no lesson by which you should 
 be won and awed ? Again, I say. Be as severe as 
 you will on all which is unlike what you see in 
 Him, on sanctimoniousness, and sentimentalism, 
 and unreality. But acknowledge the greatness of 
 what you are looking on when you see Jesus going 
 up into the House of God, And then confess that 
 man is never beheld in a more reasonable, or a 
 nobler, attitude than when he looks through the veil 
 by which things eternal and unseen are hidden ; 
 when he realises the Presence of The Di\^ne Guide 
 and Teacher who is ever near mankind, with the 
 
 ^ That from an early period Jesus regiilarly celebrated the 
 principal feasts in Jerusalem, is implied in the habits of His 
 family — whose rigorous Judaism was betokened by the fact 
 that Mary accompanied Joseph to the Holy City — as well as 
 by His habitual fulfilment of the Mosaic appointment. He 
 was, therefore, familiar with Jerusalem, with its circumstances 
 and spirit, long before His public ministry began. 
 
126 EECOGNITION OF SUPERNATURAL RELATIONSHIPS. 
 
 glorious companies of wliicli His nearness is the 
 token and assurance — when, in one word, lie uses 
 the ordinances of worship for the ends which they 
 were meant to serve, drawing near to God, by 
 means of them, " in spirit and in truth." ' 
 
LECTURE V. 
 
 FUTURK DEVELOPMENT. rtECAriTULATION. 
 
 We have seen that His sense of the intimate 
 connexion of the beings and movements of the 
 supernatural world, with our own world and its 
 affairs — explained the loftiness of the bearing 
 of Jesus, and His untroubled peace. The great- 
 ness of the objects around Him was reflected 
 in the majestic greatness of His aspect and de- 
 meanour. — But now may we not say more than 
 this ? May not triumph, as well as confidence, be 
 discerned in Him ? As the representative of those 
 who are advancing, each one in his appointed 
 place, amidst the hosts of God, can we not discern 
 in Him an assurance that the tendency of all 
 things, in their onward progress, is towards the 
 victorious fulfilment of the end for which, as we 
 saw, all have been created ? 
 
 In thinking of the manner in wliich this end is 
 being wrought out, we have hitherto regarded the 
 Divine Order as fixed and stationary. But when 
 we remember the vitality which pervades it, and 
 consider its manifold relationships, we shall see 
 that, besides working out eventful histories in 
 each community, consequences must result tliat 
 
128 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 will necessarily connect these communities to- 
 gether, and implicate witli one another the 
 fortune of their occupants. It has been justly- 
 remarked that "the visible extent of creation 
 through space may be regarded, by a rule of 
 symmetry which comports with our notions of the 
 Divine perfections — as a token of the vast varieties 
 of being now actually existing, as well as of an 
 analogous range in the changes and revolutions, 
 the transitions and fortunes, that constitute the 
 history of the entire system." ^ Indeed, we 
 cannot question that, from the period of its origin, 
 the moral universe has been developed in close 
 analogy with the material ! Neither has been 
 marked by dull, monotonous repose : in both, the 
 movements and changes have been far-reaching 
 and immeasurable. Now do we not see that this 
 also was in His view ; and that He beheld this 
 universal progress so going forward, that good will 
 surely prevail, if not in the extinction of evil, yet 
 in its final and absolute subjection, though the 
 triumph may be long delayed. 
 
 This conclusion may be drawn from His refusal 
 to adopt the self-willed and arbitrary methods 
 which Satan suggested; and again, from the 
 lofty attitude maintained by Him throughout His 
 temptation, which impresses the most cursory 
 reader of the narrative, and which was mani- 
 ^ Physical Theory of Another Life, chap. 19. 
 
FUTURE DEVELOPMENT. RECAPITULATION. 129 
 
 fested so grandly at its close. ^ Indeed, no feature 
 of the occasion comes out more plainly tlian this 
 does ; and, as in other instances, it is emphasized 
 by those previous habits of which the memorials 
 are stamped upon His look and bearing, and which 
 were continued and confirmed in all His habits 
 afterwards. 
 
 If once more we look at that which can be 
 ascertained with certainty respecting His hfe in 
 Nazareth, we shall see that it was all in keeping 
 with His " Get thee behind Me , Satan. It is 
 written. Thou shalt not tempt the Lord thy God." 
 For, as we have already intimated, it is certain that 
 through that period, as well as afterwards. He 
 had often to reply, ' I do not yet hear a Divine 
 call,' when strong claims for help and service, 
 urgent appeals for the succour, which, it was well 
 known. He could supply — were then addressed to 
 Him. How often was He besought to join in 
 indignant protests against the wickedness of men 
 who were holding high places in the land ! What 
 cries from the wretched and the wronged, what 
 importunate appeals for help from the sufferers 
 under the public evils of that place and hour, did 
 
 * One's impression of His demeanour in the Temptation is 
 suggested by the narrative itself, and by the details of His after- 
 ministry. Besides, it is clear that He had now a distinct con- 
 sciousness, conveyed to Him by the Voice from Heaven at His 
 Baptism, that the Divine dwelt with the human nature in His 
 Person. Henceforth He claimed to be Son of God, as well as 
 Son of Man. — Cp. Note A. in Appendix. 
 
 K 
 
130 FUTURE DEVELOPMENT. EECAPITULATION. 
 
 He continually hear ! ^ Those voices must have 
 often tried Him severely with the very same 
 temptation as that which He felt when He heard 
 His Adversary say, ' Cast Thyself down amongst 
 those multitudes ! Help them by fulfilling their 
 expectations of the Messiah who has promised to 
 "come suddenly into His Temple," for their 
 relief and their deliverance,' * * Nay,' He always 
 answered, ' Nay, my friends. Mine hour is not yet 
 come ! I must observe the conditions of My 
 appointed place and path, and they do not call Me 
 to these enterprises. Let your impatience there- 
 fore be controlled ! ' 
 
 Thus He would speak to them. And then in 
 the confident though often saddened expression 
 with which they saw Him look into surrounding 
 regions, and on into the future, it was as if He 
 had further said, ' Besides, the Divine Kingdom of 
 which you are speaking as if in this province it 
 were shaken, has evolutions yet to come, new, and 
 it may be, inconceivable, developments, which will 
 surely provide for these disturbing contingencies 
 by which you are often so alarmed. They were 
 comprehended in God's purposes when it was 
 
 ^ Milton {Paradise Regained, book iii.) well represents the 
 urgency of the claims made upon Him by His kindred, and 
 which were again repeated by the Tempter, as if he had said, 
 " If kingdom move Thee not, Let move Thee zeal, and duty ; 
 zeal and duty are not slow. . . Zeal of Thy father's house, Duty 
 to free Thy country from her heathen servitude." 
 
 * See supra, p. 87. 
 
FUTUT?E DEVELOPMENT. EECAPITULATION. 131 
 
 established. Safely and unanxiously, therefore, 
 may they be left in the hands of Him Who sitteth 
 on the throne. For this reason, too, avoid 
 self-chosen ends. " Rest in the Lord. Wait 
 patiently for Him. Do not fret yourselves 
 because of these men who are prospering in their 
 way, who are bringing wicked devices to pass." 
 The day of their defeat and of your triumphant 
 exultation will surely come.' ^ 
 
 So we may imagine Him speaking, when we 
 remember the sad and yet untroubled earnestness, 
 the solemn, peaceful confidence which all thought- 
 ful men have ever recognized in that countenance 
 on which we are now looking." Was it not as 
 though, in the far-off future, He saw prospects 
 which could not be made intelligible to any of 
 those with whom He was communing ? This 
 impression is illustrated by our knowledge that, 
 in time to come, great changes in the physical 
 universe will occur, similar to those which have 
 
 * This calmness, along with the energy of Christ's de- 
 meanour — for if " unhasting " in the spirit of trust (" He that 
 believeth shall not make haste"), He was also ever "vmresting;" 
 and His serenity, combined with the deepest sympathy, for 
 " sui-ely it was not insensibility to the ills and pains, the 
 witnessing of which moves me to pity and disturbs my peace, 
 whence springs the serenity of that brow and the governed 
 calm of that countenance," {Restoration of Belief, p. 358) — 
 appear impressively in every page of the Gospel History. Cp. 
 Uhlmann, On the SinJ^ssness of Jesus, chap, iv, ; and Row's 
 Jesus of the Evangelists, pp. 18. 227. 
 
 « See supra, pp. G7, 120. 
 
 K 2 
 
132 FUTUEE DEVELOPMENT. EECAPITULATION. 
 
 already happened, though probably of far vaster 
 magnitude. It has been said by one well qualified 
 to speak upon the subject, " This vast universe 
 will visit other regions of the infinitude of space. 
 New, and, it may be, inconceivable circumstances 
 will then have intervened; new forces, and new 
 combinations of forces existing, will have been in- 
 troduced. Both the rate and the line of our earth's 
 stately progress will be changed."^ And, besides, 
 may we not further ask, ' Can the materialism 
 amidst which we are living, created, dependent, 
 
 ' Prof, Pritchard, Hulsean Lectures, pp. 7, 8. *' To us 
 men, measuring as we must measure by our earthly cycles, 
 and by our tiny units of space — this stately march of the 
 solar universe seems uniform in its rate, and definite in the 
 point towards which it tends. But surely this uniformity of 
 rate and this straight definite line of progress are only apparent, 
 and arise solely from the incalculable sweep of the cosmical 
 curve in which the universe moves, and from mere terrestrial 
 time, as yet too brief to observe a deflection. Wait with the 
 patience of God, and this vast universe will have visited other 
 regions of the infinitude of space ; new, and it may be incon- 
 ceivable circumstances will have intervened ; new combinations 
 of other forces will have been introduced ; and the rate and the 
 line of the stately progress will all be changed. And as it is 
 impossible to indicate at what point of its cosmical orbit this 
 Universe may enter into new circumstances and be subject 
 to new forces, thus giving rise to hitherto unknown resultants — 
 to Miracles, if you please to assign to them that name — so it 
 seems illogical to say that the occurrence of such results during 
 any particular era of the world's existence is inconceivable. So 
 this earth and all that is on it and surrounds it, this nature, as 
 we call it, is after all changeful in its constancy, and various 
 in its unifoi'mity." Ihid. — See also Note AC in Appendix. 
 
FUTUEE DEVELOPMENT. RECAPITULATION. 133 
 
 and bounded, as it is, be destined to perpetuity ? 
 Does not the very notion of it as a subordinate 
 agency, imply tliat it will come to an end, and 
 that it will, in due course, be succeeded by some 
 other which shall in like manner be appointed for 
 the accomplishment of God's final and supreme 
 design ?' ^ 
 
 We thus get some help in interpreting that calm, 
 though sad, assurance which we discern in Him, 
 and in explaining the confident and peaceful, 
 though sorrowful, gaze with which He looked 
 through the overshadowed paths He had to 
 traverse, and on into the distant future. Nor should 
 we forget the emphasis with which He expressed 
 the same confidence when He joined in the 
 worship of the synagogue and temple. For there 
 He must often have spoken thus: " Thy throne is 
 established of old ! Thou art from everlasting ! 
 The floods have lifted up their voice ; the floods 
 lift up their waves. The Lord on high is mightier 
 than the noise of many waters, yea, than the 
 mighty waves of the sea. God is in the midst of 
 the holy place of the tabernacle of the Most High, 
 therefore she shall not be moved. He will help 
 her, and that right early. . . . Lift up your eyes 
 to the heavens, and look upon the earth beneath. 
 For the heavens shall vanish away like smoke, 
 and the earth shall wax old like a garment, and 
 they that dwell therein shall die in like manner. 
 
 * Appendix, Note AC. 
 
134 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 But My salvation shall be for ever, and My 
 righteousness shall not be abolished." ^ 
 
 Thus He declared that high victorious trust 
 which may always be discerned even amidst the 
 heaviest sorrows by which He was oppressed. 
 And it has been shared by every valiant worker 
 in His service. St. Paul expressed it as his own 
 when he said, "I know in whom I have believed." 
 It was constantly uttered forth by Luther, too, in 
 his " God is our refuge and strength. Therefore 
 will we not fear, though the earth be removed, and 
 the mountains cast in the midst of the sea ! " Yea, 
 every one who, in living fellowship with Him, has 
 beheld, as these men did, the " truth as it is in 
 Jesus," the " glory of God manifested in His Per- 
 son," has shared this confidence, in noble contrast 
 with the fretful restlessness of others who speak 
 as if they were the defenders, and not simply the 
 servants, of God's kingdom. And they have seen 
 too that its coming and supremacy are only de- 
 layed until the conditions of its triumph have 
 been fulfilled, in the pursuit of its true ends, and 
 the functional service of its members, each one in 
 the measure of his resources and capacity.^ 
 
 ** Isaiah li. (5. So again, " Of old hast Thou laid the founda- 
 tion of the earth ; and the heavens are the work of Thy hands. 
 They shall perish, but Thou shalt endure ; yea, all of them shall 
 wax old like a garment ; as a vesture shalt Thou change them, 
 and they shall be changed. But Thou art the same, and Thy 
 years shall have no end."— Psalm cii. 25—27. Cp. 2 Peter iii. 
 
 ' See Appendix, Note AD. 
 
FUTURE DEVELOPMENT. EECAPITULATION. 135 
 
 These unfoldings of the Truth are forcibly 
 urged on our attention by His conflict with 
 that rebellious spirit, who is the chief amongst 
 those by whom the Divine Order has been blas- 
 phemously and malignantly, although hopelessly, 
 assailed. And we know too how the same pros- 
 pects were brought out in His discourses respecting 
 those later days when " The Son of Man shall come 
 in His glorious majesty," and how also they were 
 still later seen in His triumphant Resurrection. 
 
 Nevertheless, in the highest manifestations of His 
 confidence, an expression of sorrow mingles : sad- 
 ness is blended with His exultation.^ He showed, 
 indeed, that so far from the Divine Order being 
 impaired by the rebellious spirits who are living in 
 the midst of it, it is rather brought out into clearer 
 and fuller manifestation by their means. The pur- 
 poses of God become more impressive in our view, 
 as the history of creature-opposition to them has 
 been lengthened, and as the admonitions flowing 
 from that history have been confirmed. Yes, all 
 the conceptions which God's creation was meant 
 
 * " He sighed deeply in His spirit ;" " He looked upon them 
 with grieving anger ;" " He Avas troubled ;" " He wept ;" — all 
 these statements illustrate the prediction respecting Him, that 
 He was a "Man of sorrows, and acquainted with grief." There 
 is no record that He ever smiled. And only once it is said that 
 "He rejoiced in spirit." What we may reverently call a 
 solemn melancholy was always seen upon the countenance of the 
 Son of Man, which awakens awe, but never, let it be observed, 
 compassion, in every one who looks on Him. 
 
136 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 to embody, the order which it was set up to 
 realize — will be fulfilled. But then, meanwhile, 
 innumerable spirits are seen to pass away into 
 the " outer darkness," and in what appears to be a 
 hopeless separation. For we who are familiar 
 with the inflexible severity of the Divine constitu- 
 tion of the universe, can only regard it as too 
 credible that an eternal impossibility may prevent 
 their restoration at any future period. And do 
 we not here see the reason of His sadness ? Does 
 not this explain why He sighed and groaned, and 
 even wept, at the very time when the most 
 glorious prospects were unfolded. — Yet still, ' Is it 
 certain, hope sometimes asks, that we should speak 
 as if their restoration were impossible ? And if 
 indeed such an impossibility does not exist ; if, in 
 the resources of infinite love and wisdom, there 
 are any agencies which can provide for the deli- 
 verance of the apostates from their sad, and dark, 
 and otherwise continually darkening condition — 
 then, can we question that those agencies will be 
 employed.' He gives us indeed little if any ground 
 for such a hope. And it is probable that no 
 form of human speech could make such agencies 
 intelligible, or explain the method in which they 
 will take effect.^ If they exist at all, they are 
 
 ' Here, indeed, a dimly glimmering and faint hope is 
 suggested on behalf of the unhappy subjects of our contem- 
 plation. And yet, when we consider how, even should that 
 hope be realized, their perfect fruition of existence must be 
 
FUTURE DEVELOPMENT. RECAPITULATION. 137 
 
 hidden in those depths which human thought 
 cannot explore, and therefore we need not wonder 
 that utter silence has been maintained respecting 
 them. For absolute, and it is an awful, silence is 
 maintained upon this subject by Him who is The 
 Truth. Full and rich as the information is which 
 we obtain from Him concerning the objects and 
 movements which are bounded by the darkness out- 
 side our sphere — on all the mysteries that lie within 
 that darkness. His countenance is blank, His lips 
 are sealed. And therefore He says nothing about 
 the possibihties of the restoration of those who are 
 called the " lost." Does He, then, minister no 
 relief under the dreadful influences which the pros- 
 pects before them cast upon our spirits? Yes, He 
 does. And it is such that, so long as we hold fast 
 the conclusions we have reached concerning Him, 
 and continue to exercise the loving trust, on 
 which He has shown He has such claims — so long, 
 
 retarded by their wrongly-chosen course, and how, at whatever 
 distance afar off may be the period, when we regard them, it 
 must cause them to be then occupying a position far inferior 
 to that which they might have otherwise attained — we may, 
 even with this prospect of what may be spoken of as Universal 
 Redemption, perfectly concur in the statements which speak of 
 transgressors as victims of " Eternal loss." Yes, of loss eternal, 
 and irreparable too, as we must admit when we remember that, 
 even in our most hopeful anticipation of their prospects, they 
 will be separated for ages, if not for ever, from their best 
 companions in this stage of their existence, not to speak of their 
 long-delayed attainment of those heights of blessedness which 
 are here immediately within their reach. — Divine Kingdom, 
 ^c, p. 288. Cp. Greg's Enigmas of Life, p. 276. 
 
138 FUTURE DEVELOPMENT. EECAPITULATION. 
 
 tliat is, as in an exercise of faith we keep looking 
 on tliat Divine Countenance, and still listen to 
 tliat Voice, those awful mysteries have no longer 
 any power to agitate us, as once they may have 
 done.'* 
 
 For although He is silent concerning them, yet, 
 plainly, it was not through an unconsciousness of 
 their mysteriousness, as it was not by indifference, 
 either, that His silence was occasioned. He too, is 
 looking into that darkness. He is looking into 
 it, farther and more widely than we can look, and 
 with the future, as well as the past and present — 
 open to His gaze. All, and far more, than we 
 see, of these mysteries which trouble us, are seen 
 by Him. And not His words only. His sighs. 
 His tears, assure us that He is not indifferent to 
 the anguish which He looks upon, while still He 
 calmly, if sorrowfully, affirms that " All is well." 
 Why, then, may not His serenity be shared in by 
 ourselves ? In the words of one of the wisest 
 thinkers of our age, we may say, "It is certain 
 that He who knows, and has in His view, all that 
 
 * Psalms xxxvi, G ; Ixxvii. 19 ; xcvii. 2. Comp. Job passim. 
 Isa. xL, Jer. xii., Ezek. xviii. With these, many other passages 
 will occur to every attentive reader of the Old Testament, in 
 which the mysterious aspects of the Divine government, the 
 speculative perplexities that have burdened the thoughtful in 
 all ages, are expressed with an emphasis and power unmatched 
 in any other writings. And it is certain that, in the temple 
 and synagogue worship, and in His comments on the " Psalms 
 and Prophets," these passages must have often been upon 
 Christ's lips. 
 
FUTURE DEVELOPMENT. EECAI'ITULATION. 189 
 
 I see and know, and far more, and wlioso 
 emotions of pity are like my own — save that they 
 are deeper and more constant — has, also, in His 
 view, such facts, or such prospects, as are more 
 than sufficient for the double purpose, first, of 
 securing an habitual composure and tranquilhty, 
 and then, for holding entire an unshaken loyalty 
 
 towards God So that if now the question 
 
 be i3ut, whether my Christian Belief enables me 
 to rid myself of that burden of far-reaching care 
 and trouble which I share with the thoughtful of 
 all ages — my reply is this, ' In truth I have not 
 found the means of ridding myself of this burden; 
 but, in the Gospels, I have found Him in com- 
 munion with whom I am learning how to bear it ; 
 and thus I hope to bear it to the end, still retain- 
 ing my trust in God as supremely Good and Wise 
 — a Just God and a Saviour.' "^ 
 
 We have now completed, as far as narrow limits 
 will admit, that survey of the " Truth as it is in 
 Jesus," as it is embodied in Him and revealed, 
 with which I desired to engage your attention in 
 these lectures. Many aspects of it — phases of 
 the " glory of God as it is seen in the Person of 
 Christ" — have come before us. And now, as the 
 best means for recapitulating the subjects with 
 which we have been engaged, and for other 
 purposes besides, it may be well to see how these 
 * Itestoration of Belief , p. 35^. 
 
140 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 views are brought out, and vividly pictured forth 
 by means of the most impressive symbols, in that 
 unveiling of the Divine Order which was beheld 
 by the beloved Apostle. 
 
 There, in " the Revelation of Jesus Christ sent 
 and signified by His servant John,"^ we see the 
 constitution of the universe, its laws and its rela- 
 tionships, just as we have beheld them manifestly 
 reflected in the Perfect Man on Whom we have been 
 looking. They are pictorially represented in the 
 beloved Apostle's account of that " which was, and 
 is, and shall be hereafter." ' Upon a throne central 
 in the Universe, we see Him through Whom it was 
 called into existence, manifested to His creatures 
 in that Person of the Godhead Who was conjoined 
 with that perfect humanity on which we have 
 been dwelling. All through the eventful move- 
 ments, the labours, the turmoil, the conflicts, which 
 the Apostle looked upon, the presence of The Son 
 of Man overseeing and overruling all, may be dis- 
 cerned. When the Apostle turned (he says) to " see 
 the voice which spake to him," he beheld the seven 
 golden candlesticks, and in the midst of them one 
 like unto the Son of Man. ^ Thus his vision 
 
 * Appendix, Note AE. 
 
 ' The constancy of the vision through all time is again 
 expressed in the statement that it proceeds from Him " who is, 
 and was, and is to come," and in the description of Himself as 
 the " Alpha and Omega, the beginning and the ending." 
 
 ' With respect to the symbolism by which the Son of Man 
 is represented (Rev. i. 13 — IG), Archbishop Trench {Coin- 
 
FUTURE DEVELOPMENT. EECAPITULATION. 141 
 
 opens. And the same Presence abides, Central 
 and Supreme, all througli those mighty and far- 
 reaching movements which were afterwards de- 
 scribed by him. From the Eternal Voice and 
 Word, came the messages to the seven Churches. 
 The book, sealed with seven seals, was in His right 
 hand as He sat upon the throne ; and He appeared 
 as the Lord of all those movements and multitudes, 
 symbolized so impressively by the Apostle — which 
 appeared when the seals were opened. While, at 
 the last, in the farthest prospect which this 
 wondrous Unveiling has disclosed. He is beheld 
 passing from the judgment-seat before which 
 earth and all its interests have fled away — passing 
 thence into the light of the heavenly city, and 
 the blessedness which prevails therein. 
 
 In fact, at every crisis, through every move- 
 ment described to us in this vision, He is 
 present, ordering, overruHng, all. And all the 
 
 mentary on the Epistles to the Seven Churches) remarks that 
 " as compared with corresponding representations among the 
 Greeks, the Hebrew symbolism requires to set forth, truly 
 and fully, the religious idea of which it is intended to be the 
 vehicle. How it could appear when it clothed itself in an out- 
 ward form and shape, whether it would find favour and allow- 
 ance at the bar of taste, as satisfying the conditions of beauty, 
 this was quite a secondary consideration ; indeed it may be 
 confidently affirmed not to have been a consideration at all ; 
 for, indeed, with the one exception of the Cherubim, there was 
 no intention that it should embody itself there, but rather that 
 it should remain ever and only a purely mental conception, 
 the unembodied sign of an idea." 
 
142 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 multitudes by which He is surrounded, are ever 
 looking and moving towards Him, that so with 
 Him, they might share in that Blessedness of God 
 which He so plainly showed was the great end for 
 which they were created.^ In countless varieties 
 they are manifest in the vision, as we might 
 expect when we remember the manifold develop- 
 ments of life which we beheld reflected in that 
 embodied revelation we have looked on. How 
 unlike are the elders to the four living ones, and 
 both to the seven ever-burning spirits, and all 
 these to the hundred and forty-four thousand, 
 and to the angelic armies which go forth, under 
 their Divine chieftain, conquering and still to con- 
 quer. Yet amidst this variety, how pierfect is the 
 unity of aim and purpose on which all are seen to be 
 intent, and by which they are inspired. All those 
 spirits are evidently moved by one impulse carry- 
 ing them to the Centre of their being. With one 
 pulsation of love and loyalty to God, those mighty 
 hearts are beating; and, though in different voices, 
 it is one anthem which they sing before the throne.' 
 
 ® See Lecture II. This fulfilment of the end of existence, 
 this attainment of the highest good, is expressed in the words, 
 '• And I, John, saw the holy city, the new Jerusalem, coming 
 down from God out of heaven, prepared as a bride adorned for 
 her husband. And I heard a great voice out of heaven saying. 
 Behold, the tabernacle of God is with men, and He will dwell 
 with them, and they shall be His people, and God Himself shall 
 be with them, and be their God." 
 
 ^ " I heard the voice of many angels round about the throne 
 and the beasts and the elders ; and the number of them was 
 
FUTURE DEVELOP]\rENT. RECAPITULATION. 143 
 
 This indeed is one of the chief distinctions of 
 the Apostle's vision, that it distinctly manifests 
 the closely linked connexions of the im- 
 mortal races with each other. There, in the 
 celestial world which St. John depicted, we see 
 those connexions perfectly developed. In the 
 mutual dependence of one member on another, in 
 the willing subordination of the lowlier to the 
 more exalted according to the place appointed for 
 each one — we see the very perfection of those social 
 bonds which " The Truth as it is in Jesus " repre- 
 sents as one of the means of spiritual advance- 
 ment.^ The rank of the four and twenty elders, 
 and their orderly places round about the Throne; 
 the positions of the four living ones; their special 
 offices according to their several distinctions ; then 
 the order of the hosts of the redeemed, in their 
 ever-widening circles round the same centre — all 
 agree with those notices of the celestial city at 
 the close of the Apostolic vision, where we are 
 told " it lieth four square," and has its appointed 
 guardians at each of its twelve gates — in repre- 
 
 ten thousand times ten thousand, and thousands of thousands ; 
 saying with a loud voice, Worthy is the Lamb that was slain to 
 receive power, and riches, and wisdom, and strength, and honour, 
 and glory, and blessing. And every creature which is in heaven, 
 and on the earth, and under the earth, and such as are in the 
 sea, and all that are in them, heard I saying. Blessing, and 
 honour, and glory, and power, be unto Him that sitteth upon 
 the throne, and unto the Lamb for ever and ever." 
 * See Lecture IL 
 
144 FUTUIIE DEVELOPMENT. EECAPITULATION. 
 
 senting tliis spiritual order, and the life wliicli is 
 ever moving and active in the midst of it, as dis- 
 tinguished by its perfect regularity, its harmonious 
 conformity to law. Moreover that entire sub- 
 servience of the material creation, the absolute 
 subjection of "things" to "powers," which the 
 Son of Man made known as another of the means 
 of immortal progress, is plainly depicted in the 
 Apostle's Revelation. Most impressively is it 
 even forced on Our attention by the symbols which 
 show how the laws of the material creation are 
 applied, its substances used and moulded, by the 
 will of those of whom it was meant to be the 
 mere vehicles and instruments.^ 
 
 Then again the widely spreading movements of 
 the Apocalyptic Vision are implicated with our life 
 and movements upon earth, and are working with 
 those going forward here, for the welfare of all 
 
 ' " In order to fulfil what must be looked upon as the final 
 intent of all existence, two things manifestly are wanted, and 
 one as truly as th other ; viz. Nature and the Supernatural, an 
 invariable, scientific order, and a pliant submission of that order 
 to the sovereignty and uses of wills, human and divine, without 
 any infringement of its constancy. For, if nature were to be 
 violated and tossed about by capricious overturnings of her 
 laws, there would be an end of all confidence, and exact intel- 
 ligence. And if it could not be used, or set in new conjunctions, 
 by God and His children, it would be a wall, a catacomb, and 
 nothing more. And yet this latter is the world of scientific 
 naturahsm — a world that might well enough answer for the 
 housing of manikins, but not for the exercise of living men." — 
 Dr. Bushnell's Nature and the Super nattiral. 
 
FUTURE DEVELOPMENT. RECAPITULATION. l45 
 
 wlio are holding their places in the Order which 
 is centred round the Throne. That vast and 
 wondrous Revelation upon which St. John, like 
 the Seers before him, was privileged to look — was 
 not beheld as if it opened out in a gorgeous 
 spectacle far away from and above him; but he saw 
 it in closest connexion, involved and blended, with 
 the circumstances amidst which he was then living. 
 Mandates from the Throne, issued by the Son of 
 Man, and messengers bearing them, were contin- 
 ually carrying forward and discharging a " voca- 
 tion and ministry " which was concerned with the 
 advancement of the Divine Kingdom upon earth. 
 The four " living creatures " whom the Apostle 
 saw, were described by Ezekiel as " going straight 
 onward, running and returning," upon commis- 
 sions which were discharged amidst the nations and 
 families of men.* The prophet also tells us that the 
 
 * In the writings of the prophets, and especially of Isaiah, 
 Ezekiel, Daniel, and Zechariah, as well as in earlier portions of 
 the Old Testament (e. g. Gen. xxviii., Exod. xxiv., 1 Kings xxii.), 
 we find the main features of the Apocalyptic imagery. That is 
 to say, the Revealing Word who disclosed these visions to the 
 Apostle, and the Inspiring Spirit who moved him to record them 
 (Archdeacon Lee On Insjjiration, p. 30), have always employed 
 the same instruments in conveying their disclosures. This 
 continuity of purpose, which is recognized by the assailants of 
 the canonicity of the Book in their charges against it of 
 Hebraizing, &c., is brought out still more clearly by St. John's 
 use of the very words and turns of phrase that had been used 
 by the earlier seers (see Bishop Wordsworth On the Apocalypse, 
 pp. 189, 276, 472), and it strikingly marks the fitness of his 
 revelations for their purpose. 
 
 L 
 
146 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 " high and dreadful wheels " in which " the spirit 
 of the living creatures " was, and which symbolized 
 the widest intelligence, as well as power that is 
 irresistible — for it is said they were " full of eyes 
 within and without " — took their circuits amidst 
 the very movements in which the seer and his 
 fellow-exiles, as afterwards the Apostle and his 
 companions, were at that time busied. And it was 
 from the midst of the ineffable glory, in utter- 
 ances spoken by Him Who sitteth above all, that 
 the prophets received their commissions ; that the 
 messages were delivered to the seven churches ; 
 and that their instructions were conveyed to the 
 " strong angels " who are exercising their minis- 
 tries of guardianship, or of retribution upon 
 earth.® 
 
 Thus it was, and in the same vision which the 
 ancient seers looked upon, that St. John saw our 
 world entering into the vast and glorious symmetry 
 of the Divine Kingdom, and heard the far-resounding 
 
 ' See Lecture III. " And I saw another angel ascending 
 from the east, having the seal of the living God : and he cried 
 with a loud voice to the four angels, to whom it was given to 
 hurt the earth and the sea, saying, Hurt not the earth, neither 
 the sea, nor the trees, till we have sealed the servants of our 
 God in their foreheads." ..." And another angel came out from 
 the altar, which had power over fire ; and cried with a loud 
 cry to him that had the sharp sickle, saying. Thrust in thy 
 sharp sickle, and gather the clusters of the vine of the earth, 
 for her grapes are fully ripe. And the angel thrust in his 
 sickle into the earth, and gathered the vine of the earth, and 
 cast it into the great winepress of the wrath of God." 
 
FUTURE DEVELOPMENT. RECAPITULATION. 147 
 
 harmonies of that kingdom, chiming in with 
 those which fall on mortal ears. And then those 
 powers of mischief and misrule, which would spoil 
 its symmetry, and by which its harmonies 
 are troubled, were pictured before him, moving 
 around the Divine Order, and within it, too, in all 
 their fell activity, but moving everywhere under 
 the control of that irresistible and benignant Will 
 by which all things are ruled. The Apostle saw 
 the armies of heaven led by their Divine Chieftain, 
 ever going forth, " conquering and to conquer," 
 throughout those regions of darkness and con- 
 fusion.*' In their irresistibly victorious advance, 
 he beheld them warring against every agency of 
 wrong and falsehood, by which the celestial har- 
 monies are marred, and heaven's blessedness per- 
 turbed. They " cast the beast," and with him 
 "the false prophet that wrought deceitful wonders" 
 in his service, " into the abyss ; " and they laid an 
 arrest on the " old serpent " by whom those evil 
 beings were inspired, and bound him in the same 
 ignominious captivity. Thus were the overthrow 
 and defeat, and the final subjection, of all the 
 
 * " And I saw heaven opened, and behold, a white horse ; and 
 He that sat upon him was called Faithful and True, and in 
 
 righteousness He doth judge and make war And out of 
 
 His mouth goeth a sharp sword, and with it He should smite 
 the nations : and He shall rule them with a rod of iron : and He 
 treadeth the winepress of the fierceness and wrath of Almighty 
 God. And He hath on His vesture and on His thigh a name 
 written. King of Kings, and Lord of Lords." 
 L 2 
 
148 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 causes of human suffering and humiliation repre- 
 sented to the Apostle ; and by him they were set 
 forward for man's encouragement amidst the toils 
 which often look so hopeless, and the efforts that 
 are apparently frustrated. And then, finally, he 
 listened to, and with lofty exultation he re-echoed, 
 the proclamations of victory as they came to him 
 from afar, when he at length beheld the King- 
 dom of Heaven fully come; the celestial city 
 descending from heaven upon earth, and appear- 
 ing in its finished completeness amidst the con- 
 fusions of man's affairs, the mystical number of 
 its occupants having been made up according to 
 the Eternal purposes of God.^ 
 
 Yes, all that we have seen embodied and hence 
 declared, in Him Who is " The Truth," is also beheld 
 in this " Revelation of Jesus Christ." ^ The Divine 
 Order as "it was, and is, and is to come," is sym- 
 bolically written in the Apostle's vision, just as it 
 was openly seen in His habits and demeanour. And 
 in some measure it has been manifested to every 
 saint of God, as well as to those whom He has gifted 
 with special insight into the constitution of His 
 Kingdom. The wisest and loftiest amongst them 
 
 " " And I looked, and, lo, a Lamb stood on the mount Sion, 
 and with Him an hundred forty and four thousand, having His 
 
 Father's name written in their foreheads And the city 
 
 lieth four-square, and tlie length is as large as the breadth : and 
 he measured the city with the reed, twelve thousand furlongs. 
 The length and the breadth and the height of it are equal." 
 
 * Appendix, Note AF. 
 
FUTURE DEVELOPMENT. EECAPITULATION. 149 
 
 have joined with the simplest and most humble, 
 in testifying, with varying degrees of meaning 
 according to the measure of their various capa- 
 cities — in so testifying that Jesus is the world's 
 Life and Light, that all phases of truth may be dis- 
 cerned in Him, and that with all of them He is 
 identified. All things are gathered up in the Son 
 of Man. And the recognition of this fact in its 
 amplest significance should now be earnestly com- 
 mended to the Church. It is necessary for the 
 invigoration of its weakness, for the harmonizing of 
 its distracting strife, for the healing of its enfeebhng 
 corruptions. Thus let us think of Him, and set Him 
 forth in His greatest, strongest, loftiest, and most 
 majestic attributes ; and not in one department 
 only of His work, or in one period only of His min- 
 istry, or in only one aspect of His excellent great- 
 ness, but in all of them, for " He is all, and in all."^ 
 Our conviction of this truth, and our living con- 
 
 ' Col. iii. 11 ; and ii. 9. Professor Lightfoot, in his Commen- 
 tary on the latter passage, thus expounds it : " In Christ dwells 
 the whole pleroma, the entire fulness of the Godhead ; whereas 
 they (the false teachers) represent it to you as dispersed among 
 several spiritual agencies. Christ is the one fountain-head of all 
 spiritual life, whereas they teach you to seek it in communion 
 
 with inferior creatures An absolute and unique 
 
 position is claimed for Him, because in Him resides * all the 
 pleroma/ i. e. the full complement, the aggregate ol the Divine 
 attributes, virtues, energies. This is another way of expressing 
 the fact that He is the Logos, for the Logos is the synthesis of all 
 the various revelations, in and by which God manifests Himself, 
 whether in the kingdom of nature, or in the kingdom of grace." 
 
150 FUTURE DEVELOPMENT. RECAPITULATION. 
 
 sciousness of its reality, is continually lieiglitening, 
 and we see it in increasingly momentous relation 
 with all parts of our existence. And now, in 
 conclusion, I would ask, Does it not throw an 
 interpreting and also an assuring light upon the 
 agencies through which we have ascertained it ? 
 We have made our way securely to this great 
 Reality from facts that are evidently before us in 
 this place and hour. Nothing more has been 
 assumed except the existence of the Church as an 
 ancient society, which has claims on our deference, 
 and the general historical veracity of the four 
 gospels, as the voucher of those claims, and their 
 interpreter.' Through this Society, and this Book, 
 we have seen the very Truth of Life, as it was 
 embodied and expressed in the " reasonable soul 
 and human flesh " of ONE, before whom we find 
 ourselves compelled to bow most humbly in our 
 loftiest moods. Light has increased as we have 
 looked on His disclosures. It has brightened 
 around us at each step as we advanced. Every 
 fresh principle and object as it came into view, has 
 
 ^ We take up the Life of Christ in the four gospels in a very 
 different mood from that in which we might examine any other 
 volume floating about loosely in the world, under whatever chance 
 guardianship might happen to take charge of it. This has not 
 so come into our hands. It has been presented to us as the 
 declaration and the charter of a Society : it has a connected line 
 of sponsors and guardians ; and all the credit which belongs to 
 them must be admitted and borne in mind, as a reason for 
 our heedful attention to its statements. 
 
FUTDKE DEVELOPMENT. RECAPITULATION. 151 
 
 been unfolded in the harmony which betokens 
 truth, and in accordance with the expectations that 
 had been previously awakened. In the backward 
 light which each stage of our progress casts on the 
 preceding, and in the nature of each successive 
 vision, we have found an evidence of reality, over 
 and above the direct vouchers by which they 
 were guaranteed.^ And I ask. Is it not in that 
 light, which flows out on all sides from Jesus of 
 Nazareth, that we see what is the Church's true 
 character, and why we must receive the Bible as 
 inspired? We may well ask. Can mere human 
 agencies have furnished us with these perceptions ? 
 And especially may we emphasize this question 
 when we remember that the sacred writers simply 
 present themselves as witnesses to facts ; and that, 
 beyond the intrinsic evidence of what they have 
 recorded, He on whom we have been looking, 
 Himself puts His authenticating seal and sanction 
 on their claims to Divine Authority. 
 
 Thus our convictions respecting the Church and 
 the Bible grow and strengthen.^ Does not 
 this fact suggest the method in which those con- 
 
 ^ Beasons of Faith, p. 46 — 48. 
 
 ^ " Light increases where love and trust are in constant 
 exercise. ' He that loveth, knoweth ' God ; and only through 
 love, and the trustful obedience which love inspires, can He be 
 known, as He has been revealed. That affectionate loyalty on 
 which you must acknowledge He has such claims, and the 
 patient trust He may demand from you, is, as you see, necessary 
 for the effective removal of youi' perplexities. Yes ; and more, 
 
152 FUTURE DEVELOPMENT. EECAPITULATION. 
 
 victions sliould be commended to mankind, since 
 tliis deep reverence is, and can only be, rendered 
 to those Divine Organs in the light of the know- 
 ledge which is conveyed by them? In other words, 
 in order that this knowledge may be obtained, must 
 we not at first be content to use these agencies in 
 a lower than their true character, and simply as 
 witnesses for which attention may be claimed ? 
 Then afterwards, after men have gone by their 
 means into the presence of Jesus Christ, and rea- 
 lized their place in the supernatural world of which 
 He is the Head, we may expect them to see clearly 
 the glories of our Divine Fellowship, and rightly 
 understand the Volume which it puts into our 
 hands. 
 
 I think the experience of every Christian man 
 will enable him to perceive and enter into the 
 importance of this principle.* Nevertheless, 
 obvious as its truth and its importance are, it has 
 certainly not been kept in view by many of our 
 teachers ; and, in this fact, we perceive one of 
 the main causes of prevailing unbelief. The 
 inconsiderate, we might almost say the idolatrous, 
 
 than this is needful. I have reminded you of the agency of 
 the Spirit in His Church. His enh'ghtening, strengthening- 
 help must also be sought by us — and if earnestly sought it will 
 be surely found — in order that our eyes may be opened to look 
 on the prospects that are around us, and that we may be 
 strengthened in going along the narrow upward way which 
 ' leadeth unto life.' " — Ibid. p. 201. 
 * Appendix, Note AG. 
 
FUTURE DEVELOPMENT. RECAPITULATION. 153 
 
 language which is used by many Christian men 
 about the Church and the Bible, has had the effect 
 of obscuring Christ Himself, as well as His words 
 and works, and of hiding fi^om our brethren's view 
 the glories of His kingdom. Instead of putting 
 forward these Instruments, first of all, in their 
 simply instrumental character, many demand, at 
 the very outset, that homage for them which can- 
 not be duly rendered till many of their purposes 
 are served ; till they have, in fact, placed a man 
 above themselves, and brought him into living 
 intercourse with those supernatural realities about 
 which they were given to furnish information. 
 Thence, and only thence, from what we may call 
 a position of approximate belief, can he under- 
 stand and appreciate these Revealing Organs, just 
 as he can only fully understand, and with perfect 
 effectiveness employ, the instruments of scientific 
 research after he has already fruitfully used them 
 in actual investigation. What they have already 
 made known, enables him to understand their 
 capabilities more clearly, as well as their defects 
 and incapacities, and so guides him in employing 
 them more usefully. It is thus also in respect of 
 the instruments of revelation.'' We must trust- 
 
 * This principle was expounded by St. Augustine in his 
 memorable axiom, " Crede ut intelligas. Intellectus enim merces 
 est fidei." So Pascal also declared the same truth, when he said 
 " As it is the purpose of God to be visible to those who search for 
 Him with all their hearts, and concealed from those who are dis- 
 posed to shun Him, He so orders His communications with man- 
 
154 FUTURE DEVELOPMENT, RECAPITULATION. 
 
 fully accept them from those who have claims 
 upon our trust, before we can fully appreciate their 
 information and their lessons. When men have 
 got a firm position among supernatural realities, 
 then, and not before — not until they have actually 
 stood in the full light of the heavenly disclosures — 
 will they see how justly we call the Scriptures of 
 the Old and New Testament the Holy Bible, the 
 very Utterance of God ; and how truly we say also 
 of the Church that it is His Dwelling-place on 
 earth, and that for us it is none other than the 
 Gate of heaven. 
 
 In this, as in all other matters, we must be- 
 lieve, vsdth a reasonable faith, in order that we 
 may understand, and with fuller understand- 
 ing, such faith is recompensed. And one of the 
 first steps is an acknowledgment which may surely 
 be demanded, of the claims of Jesus to men's 
 reverent attention, and then a recognition of the 
 Truth as it is seen in Him.^ Here is the introduc- 
 tion to genuine belief ; the opening way to that posi- 
 tion whence the supernatural may be discerned in 
 its ever heightening and enlarging gloriousness. 
 
 kind that the signs of them are plain to those who seek Him, 
 and obscure to those who do not seek Him." 
 
 ® Was not this truth expressed in our Loi'd's words to 
 Nathaniel when He said, " Because I said unto thee, I saw 
 thee under the fig-tree, believest thou ? Thou shalt see greater 
 things than these. And He said unto him. Hereafter ye shall 
 see heaven open, and the angels of God ascending and descend- 
 ing upon the Son of man." 
 
FUTURE DEVELOPMENT. RECAPITULATION. 155 
 
 Through the "reasonable soul and human flesh" 
 of the perfect Man, the higher nature will be 
 discerned; we shall see that He is as truly 
 "equal to the Father as touching His Godhead" 
 as He is " inferior to the Father as touching His 
 manhood." So we livingly possess ourselves of the 
 great central Verity which is indeed " necessary to 
 our salvation," here and hereafter, fi^om error, 
 and fi^om its disastrous consequence. And we 
 "believe rightly," who we are, and whence we 
 came, and why we are here, and whither we are 
 going. 
 
 In this path from doubt and unbelief, we find 
 the true highway to the most illustrious victories 
 of faith, and to its highest usefulness. Yea, we 
 see here the condition on which it will achieve 
 the world's illumination. It is written, "God 
 be merciful unto us, and bless us, and show us 
 the light of His countenance " — the great Light 
 which shines from the Divine glory as it is seen 
 in the Person of the Eternal Son. And the more 
 lovingly and thoughtfully, and the more obediently, 
 His servants walk with Him, the more will that 
 Light of His countenance shine upon their souls. 
 Then reflected from them, in fuller and richer 
 brightness, through the spheres in which they live 
 and work for Him, God's " way will at length be 
 made known throughout the earth, and His 
 saving health among all nations." 
 
APPENDIX. 
 
NOTE A. 
 
 The question, * When was Christ's " reasonable soul " first 
 distinctly conscious of the indwelling with it of The Eternal 
 "Word' — cannot be put aside with the answer that it trenches 
 on a mystery with which we have no concern. But little 
 consideration is needed to show that it is of the greatest and 
 most practical importance. In fact, the power of Our Lord^s 
 Human Life as a perfect embodiment of the Divine Will, 
 depends upon the answer it may receive. For certainly, 
 if, from the beginning, such a consciousness was present 
 in His " reasonable soul,^' we can hardly wonder if men 
 ask, 'Was not His rather a fictitious than an actual human 
 life ?' Nor can it be denied that such a question is naturally 
 suggested by much of the language which, in anxious 
 jealousy for the truth of His Divine Nature, is used upon 
 this subject, by writers of the highest repute and 
 authority. 
 
 Thus, e.g., Dr. Liddon says that " Christ's Manhood is 
 not unreal because it is impersonal ; because in Him the 
 place of any created individuality at the root of thought 
 and feeling and will, is supplied by the Person of the 
 Eternal Word, who has wrapped around His Being a 
 created nature, through which, in its unmutilated perfec- 
 tion. He acts upon humankind." So again, Dr. Newman 
 writes : " He came into the world, not in the clouds of 
 heaven, but born into it, born of a woman ; He, tlie Son 
 
158 APPENDIX. 
 
 of Mary, and she (if it may be said,) the mother of God. 
 Thus He came, selecting and setting apart for Himself the 
 elements of body and soul ; then, uniting them to Himself 
 from their first origin of existence, pervading them, hal- 
 lowing them by His own Divinity, spiritualizing them, 
 and filling them with light and purity, the while they 
 continued to be human, and for a time mortal and exposed 
 to infirmity. And, as they grew from day to day in their 
 holy union, His Eternal Essence still was one with them, 
 exalting them, acting in them, manifesting Itself through 
 them, so that He was truly God and Man, One Person, — 
 as we are soul and body, yet one man, so truly God and 
 man are not two, but one Christ." — Surely such language, 
 if it conveys any distinct thought at all, impairs our 
 belief in the perfect integrity of our Lord's "human 
 flesh," and " reasonable soul." And indeed Dr. Newman 
 seems conscious of this, for he adds : " Such are the 
 terms in which we are constrained to speak of our Lord 
 and Saviour, by the craftiness of His enemies and our own 
 infirmity ; and we entreat His leave to do so. We entreat 
 His leave, not as if forgetting that a reverent silence is 
 best on so sacred a subject ; but, when evil men and 
 seducers abound on every side, and our own apprehensions 
 of the truth are dull .... we may say * Is there not a 
 cause ' ? " 
 
 Similar language occurs in Wilberforce's valuable 
 Treatise on the Incarnation. Does not the supposed neces- 
 sity of using it, result from neglecting the expressiveness 
 of the statement ; — " In the Image of God," i. e. after the 
 Likeness of the Eternal Word, " made He man " ? Was not 
 the human nature of our Lord, miraculously conceived as it 
 was in the Virgin's womb, just such an incarnation of the 
 Divine Image as was seen in Adam, and indeed in all 
 unfallen natures ? We know that with all such natures 
 The Son dwells in that close fellowship which is described 
 so expressively in the discourses recorded by St. John. 
 And of this fellowship Jesus of Nazareth was ever conscious. 
 
APPENDIX. 159 
 
 Yes, but He was also in such an intimate union with The 
 Eternal Word, His human nature was so conjoined, though 
 not ** confused," with the Divine Substance, that, in a true 
 and an expressive sense, the phrase may be permitted when 
 it is said that, " He wrapped around His Being a created 
 nature." Still the question recurs, * Was that created 
 nature conscious of the environment before the Yoice from 
 heaven miraculously attested it?' Certainly, He never 
 before that period spoke of Himself as the Son of God. 
 And may not the stress of His last agony as uttered in the 
 cry, ** Why hast Thou forsaken Me ? " have been occa- 
 sioned by a momentary doubt in the " reasonable soul " 
 that, in this conviction of His Divine union, He might 
 have been mistaken ? 
 
 Very diffidently are these questions suggested by the 
 writer, who is by no means unconscious of the reproaches 
 to which they will expose him, from the adherents of a 
 rigorous verbal orthodoxy. Nevertheless he encounters 
 this liability unanxiously, in the belief that they may help 
 to convey a more living sense of the sympathising brother- 
 hood of the Redeemer — Cp. Son of Man, &c. Appendix, 
 p. 257. 
 
 NOTE B. 
 
 This view of Christ as embodying in His Life, and thus 
 reflecting and setting forth, the very truth of existence, so 
 that He was 77 d\y]deia {aXijdeca opposed not to i/reOSo?, but 
 to (XKui, or viroBeLyfia) — is further affirmed in the declara- 
 tions wherein He spoke of Himself as the true Light, the 
 true Bread, the true Vine, a\r]dtvb<; in all such cases mean- 
 ing that which perfectly fulfils its own idea, as compared 
 with all partial realizations of the same. *' He is the 
 recapitulation of all in heaven and earth," says Bishop 
 Andrewes, using a word which was often used in this sense 
 by Irenajus. Dorner {Lehre von der Person Christi, E.T.) 
 
160 
 
 APPENDIX. 
 
 gives several examples of this use in Irenaeus' writings. 
 " His course of thought," says Dorner, " is, that Christ 
 came not only to bring man back to his former condition, 
 but to set aside that which contradicts its idea : a work 
 which He could not accomplish unless He recapitulated 
 humanity in Himself. He not merely summed up in 
 Himself the * longa hominum expositio ' laden with sin, 
 but also completed and set forth humanity in its purity. 
 * Omnia recapitulans (Christus) recapitulatus est ; ' sum- 
 ming up all in Himself, Christ is set forth as the summed 
 
 up unity Humanity is brought to Christ as its 
 
 Kecj)d\r}, and so to a realization of its ideal commence- 
 ment." — (Dorner, vol. i. p. 466. E.T.) This view also ap- 
 pears in Origen^s account of The Logos, " Who," he says, 
 "appropriated to Himself that intelligence which had always 
 persevered in the original unity. ... In truth the soul's 
 original destination was to surrender itself wholly to The 
 Logos, and, by virtue of its communion with Him, to live 
 wholly in the Divine element. Now that which in the 
 case of other souls is found to be true only in the highest 
 moments of the inner life — namely, that they pass wholly 
 into union with the Divine Logos . . . was,^^ in the case 
 of the " reasonable soul ■" of Christ's human nature, " a 
 continuous and uninterrupted act, so that its entire life rose 
 to the communion with the Logos. It became altogether 
 deified." — See Neander, Church Histori/, vol. ii. p. 376. E.T. 
 These statements are well gathered up by Lange {Life of 
 Christ, p. 84, E.T.), when he speaks of " Him appearing 
 with the power of eternity in the midst of time, and as 
 being thus the complete realization of every Divine Ideal. 
 . . . When we view His humanity, and see how it is one 
 with its ideal, illuminated by the thought of God, and 
 thus a reflection of the whole world, He appears also as 
 the great Symbol. He is in this relation the pure image 
 of God, and therefore the Light of the world ; the key 
 which unlocks the spiritual riches of heaven, of mankind, 
 and of nature, the Centre of all symbols." Or, as another 
 
ArrENDix. 161 
 
 writer has remarked, " It is the grandeur of His character 
 which constitutes the chief power of His ministry, not 
 His miracles or teachings, apart from His character. 
 Miracles were useful at the time to arrest attention, and 
 His doctrine is useful at all times as the highest revelation 
 of truth possible in speech. But the greatest truth of the 
 Gospel, notwithstanding, is Christ Himself; — a human 
 body become the Organ of the Divine Nature, and reveal- 
 ing, under the conditions of an earthly life, the glory 
 of God ! " 
 
 NOTE C. 
 
 Our researches into the history of thought are constantly 
 reminding us that well-nigh every form of modern specu- 
 lation has been anticipated by earlier thinkers (Prof. 
 Archer Butler^s Ancient Philosophy, vol. ii. p. 365). 
 Philosophy is ever returning upon its path ; and so, with 
 one exception, the Atheistic theories of modern times 
 are but the reproduction of those which had currency 
 among the ancients. For only as a Theory can the Creed of 
 Atheism be regarded. The absolute affirmation, ' There is 
 no God,' is impossible, since, as John Foster has shown with 
 irresistible cogency {Eamys, p. 45, Lond. 1841), one who is 
 entitled to say this, claims for himself Divine Attributes. 
 Of these theories, however, one is of modern origin, that viz. 
 which deifies humanity itself, so that its adherents say 
 that their " now gospel is, that the kingdom of man, and 
 not the kingdom of heaven is at hand.'' " In the human 
 race," says Strauss, "Behold the God-made-man ! Behold 
 the child of the visible virgin, and the invisible Father — 
 that is, of matter and of mind ! Behold the Saviour, the 
 Redeemer, the Sinless One ! Behold him who dies, who is 
 raised again, who mounts into the heavens ! Believe in 
 this Christ ! In His death. His resurrection, man is justi- 
 
 M 
 
162 APPENDIX. 
 
 fied before God ! " This is his version of Hegel's phi- 
 losophy. And why may not Christian men use it as a 
 testimony to Jesus of Nazareth, when he is seen, as we 
 are now regarding Him ? Looking on Him as " The Re- 
 capitulation of all things in heaven and earth,^' the 
 deification of man is indeed beheld. 
 
 NOTE D. 
 
 In Dr. Whewell's Bridgcicater Treatise there are some 
 important remarks in explanation of the fact, that many 
 men of high mathematical and scientific reputations have 
 rested in the laws of nature " as ultimate and all-sufficient 
 principles, without seeing in them any evidence of their 
 having been selected and ordained; and thus without 
 ascending from the contemplation of the universe to the 
 thought of an Intelligent Ruler." This enormous error is 
 not chargeable, he has shown, on the great discoverers of 
 Nature's laws : they, with scarcely an exception, have 
 been as much distinguished by their devoutness as by their 
 sagacity — but on those who, assuming the truth of these 
 laws, are employed in developing the consequences to 
 which they lead. "Such persons,'^ says Dr. Whewell, 
 " by assuming perpetually the existing laws as the basis of 
 their reasoning, without question or doubt, and by em- 
 ploying such language that these laws can be expressed in 
 the simplest and briefest form, are led to think and 
 believe as if these laws were necessarily and inevitably 
 what they are.^' Under the influence of this notion, such 
 an one may come " to substitute for the Deity certain 
 axioms and first principles as the cause of all. And the 
 follower of Newton may run into the error, with which 
 he is sometimes charged, of thrusting some mechanic 
 cause in the place of God, if he do not raise his views, as 
 
APPENDIX. 163 
 
 his master did, to some higher cause, to some source of all 
 forces, laws, and principles." But, "the philosophers 
 who have looked upwards as well as downwards, to the 
 unknown as well as to the known, to ulterior as well as 
 proximate principles," have never, in this manner, put the 
 statutes of the universe in the place of its Sovereign, but 
 " have perpetually extended their views forward, beyond 
 mere material laws and causes, to a First Cause of the 
 moral and material world, to which each advance in philo- 
 sophy might bring them nearer, though its highest 
 attributes must pi'obably ever remain indefinitely beyond 
 their reach. ^' And of Newton especially we are told, 
 that, " it never appeared to him, as it may have appeared 
 to some mathematicians who have employed themselves on 
 his discoveries, that the general law was an ultimate and 
 sufficient principle; that the point to which he had hung 
 his chain of deduction was the highest point in the 
 universe." 
 
 NOTE E. 
 
 We lose much of this impression, and suffer many losses 
 besides by our long continued neglect of the Life in 
 Nazareth. As I have said elsewhere, " Much thought 
 upon the subject emboldens me to ask, whether it is 
 indeed true, as most commentators of the gospel his- 
 tory affirm, that this portion of Christ^s earthly existence 
 is ' marked by absolute obscurity,' and has been ' studiously 
 withdrawn from human observation.'' Why should the 
 reserve of the Evangelists be regarded as tantamount to 
 the prohibition of inquiry in this instance, when it is not 
 so regarded with respect to many occasions in the later 
 period of Christ's ministr}'^, where interpreters do not 
 hesitate to fill up, and illuminate, from extraneous sources, 
 that which has been only briefly set forth in the inspired 
 ' M 2 
 
1 64 APPENDIX. 
 
 record ? Facts which illustrate the period in question are 
 within our reach, and we have not been forbidden to 
 ascertain and examine them. . . . Now, this being the 
 case, ought not those facts to have their due attention, and 
 indeed is not such attention to them necessary, in order to 
 complete our view of Christ's fulfilment of the mission 
 for which He came into the world ? " — Son of Man, p. vi. 
 One can hardly imagine any other than an assenting 
 answer to this question. And this assent justifies every 
 careful effort to remove that veil of reserve which has 
 been so wisely drawn over this, as over many later, portions 
 of the Gospel History (where a similar removal is attempted 
 by every commentator), so that, as nearly as possible, 
 we too may see our Lord as He was actually seen by those 
 who ' companied with Him ' in the earlier days of His 
 earthly course. Our negligence in this regard inflicts on 
 us a great loss in our consequent ignorance of many 
 lessons which were impressively taught during that period, 
 and even more in our unconsciousness of His sympathy 
 with the trials of the lonely and neglected. Neither do 
 the events of His public life come out with that fulness 
 and force of instruction which belong to them, when they 
 are recognised as an intenser expression of what had 
 already happened. And, over and above these losses, our 
 neglect of this period has left it open for conjectures of 
 a very painful character. These are repeated— without 
 approval, however — in Keim's Geschichte Jesus v. Nazara. 
 I made acquaintance with this book some years ago, before 
 it was accessible as I understand it now is, in an English 
 translation. And from what I remember of the blas- 
 phemous indecency of some of the conjectures, which the 
 author enumerates, my impression is that it had better have 
 been left in the comparative darkness of another language, 
 and the more so as the style in which it is written is 
 marked by singular obscurity and ruggedness. 
 
APPENDIX. 165 
 
 NOTE F. 
 
 Our Lord frequently spoke of the Second Person of the 
 Trinity, as in His memorable declaration to Nicodemus of 
 God's Love in the salvation of mankind, John iii. 16 — 18. 
 Cp. also John ix. 35. In fact so did the existence, 
 and redeeming work, of The Eternal Son pervade the 
 theolog}^ of that period, that it was impossible to speak on 
 a religious subject, or join in an act of worship, without 
 such an allusion. After His baptism, He applied the 
 Divine Title to Himself. Matthew xxvii. 43, John x. 36. 
 "Son of Man," and "The Christ,'' were His habitual 
 designations. But, as we learn from these passages. He 
 sometimes claimed the higher title in such a manner, and 
 so spoke of Himself on other occasions, as to evoke from 
 His disciples homage toMch He never rejected. During His 
 earthly ministry, their " eyes were holden " so that they 
 could not see His Divine Nature; but, as hasbeen remarked,^ 
 and the remark is worthy of special notice, "all the 
 Apostles of the Lord appear to have changed their mode 
 of speaking of Him after they had witnessed His resurrec- 
 tion and ascension. Before, they seem to have been in 
 some measure of doubt as to His divine character ; they 
 had a great reverence for Him, yet they had not realized 
 that He was verily ' the Son of God ;' but, after witnessing 
 those two superhuman events, they could no longer hesitate 
 to recognize Him as, beyond all doubt, Divine." 
 
 NOTE G. 
 
 Collect the passages in which the agency of the Holy 
 Spirit is described in the O.T., and evidence of the asser- 
 
 ' Rev. S. Jennee, in an interesting pamphlet entitled Whom do 
 Christians now worship ? (Longmans, 1877.) 
 
166 APPENDtX. 
 
 tion that, in all His/' offices," (as Quickener, Micah iii. 8 ; 
 Inspirer, Numb. xiv. 2 ; Teacher, Neh. ix. 20 ; Guide, 
 Numb. xiv. 24 ;) His work was carried forward under the 
 " Ancient Dispensation," as truly as under the New — will 
 immediately appear. His operations were not indeed seen, 
 in all their fulness, until the ministry of Jesus was ended. 
 Cp. Archd. Hare's Mission of the Comforter, Note H. 
 But they were always the same in kind ; and, since the 
 human spirit, which is the sphere of His operations, is 
 subject to laws as fixed as any which prevail in the material 
 creation, so was the method of His supernatural working 
 always in harmonious accord with them. They were 
 " intimately fitted to the movements of the mind, and har- 
 monized perfectly with its mechanism ; just as perfectly as 
 the creative influence harmonizes with the mechanism 
 and movements of animal life." So it has been well said 
 that " a crystal or gem that is being distilled and shaped 
 in the secret depths of the world, is not shaped by laws as 
 well understood as the * Law of the Spirit of Life,' when it 
 moulds the secret order and beauty of a soul." Nor could 
 a greater service be rendered to practical theology than 
 the production of a treatise on the principles of spiritual 
 life, and of The Spirit's operations — in this view of them. 
 
 NOTE H. 
 
 The sure connexion of intellectual insight with moral 
 strength and purity, suggests the appeal, made in the 
 lecture, to those who, as was said, " exhaust the resources of 
 panegyric in speaking of Christ's excellence." For who can 
 deny that " the most turbid clouds that darken the vision 
 of reason, are those which interest, and fear, and ambition 
 
 spread ; and these the pure affections sweep away 
 
 How often will a child, by mere force of unconsciousness 
 and simplicity, penetrate to the centre of some great truth 
 
APPENDIX. 167 
 
 with a startling case and directness. And in this the 
 greatness of genius is like the power of a child ; it is as 
 much moral, as intellectual ; it arises — from emotions so 
 distinct and earnest as to secure singleness of purpose, and 
 vivacity of expression; from some absorbing reverence 
 which disenthrals the mind from lower passions, and 
 gives it courage to be true. There is always a pre- 
 sumption that a pure-hearted will be a right-minded 
 man " (Dr. J. Martineau's Endeavours after the Christian 
 Life). If this be so, the openly avowed Creed of Jesus 
 must be wholly exempted in the minds of all who 
 acknowledge His goodness, from any feelings except 
 those of reverential deference and respect. 
 
 NOTE I. 
 
 Those " rotund theologies " in which everything is 
 given definitely in terms of reason, and which betray 
 throughout an entire vmconsciousness of the vastness and 
 complications of the spiritual sphere of our existence, and of 
 the darkness in which every disclosure shades away on all 
 sides of us — are meant, by what we have called " Chris- 
 tianised deism,^' and an " attenuated Christianity.^' Un- 
 doubtedly they betray defectiveness of thought, for does not 
 the worship, even the language, of every nation confess that 
 heights and depths come into human view which those 
 systems never contemplate. Above all, they involve a 
 fundamental misapprehension of the Tri-Unity of the God- 
 head, never rising above Arian, or at most Sabellian con- 
 ceptions. An intelligent recognition of Three Persons in 
 the Godhead implies wider, deeper views ; as these again 
 call for such rcprescntions as the Divine Existence. " That 
 great being,"" says Goethe, {Gcs^wache mit Eckermann,) 
 '* Whom we name the Deity, manifests Ilimsclf not only in 
 
168 APPENDIX. 
 
 man, but in a rich and powerful nature, and in miglity 
 world events. And hence a representation of Him framed 
 from human qualities cannot be adequate ; and the thought- 
 ful observer will soon come to imperfections and contra- 
 dictions, which will drive him to doubt, nay, even to 
 despair." — It is certainly not possible to recognise Jesus as 
 The Truth without feelingall such representations of God and 
 of the Universe, condemned. He was ever conscious, some- 
 times evidently painfully conscious, of that vastness and 
 inscrutability of the spiritual system for which indeed we 
 are prepared, when we thoughtfully meditate on the mate- 
 rial world. And He always presented the restoring 
 scheme in manifest congruity with that vastness, "pro- 
 viding a salvation as strong as men's sin, and as long and 
 lasting as the run of their immortality. He is able thus 
 to 'save unto the uttermost.^ Powers of endless life 
 though we be, falling principalities, wandering stars 
 shooting downward in the precipitation of evil. He is able 
 to bring us oflP, re-establish our dismantled eternities, and 
 set us in the peace and confidence of an eternal righteous- 
 ness." 
 
 NOTE J. 
 
 " Ancient philosophy had its infinite speculations on 
 the sunimum honum. * They are a kind of Theology for 
 the Pagans,' says Lord Bacon. [Be Aug. Sclent., vii. 1.) 
 Augustine quotes Varro as remarking that in his time 
 there were 288 opinions on the summum bonum. Here 
 is that of the sententious and meditative Asaph : * As for 
 me, nearness to God to me is good.' This high and dis- 
 tinctively Christian element of the spiritual ideal is 
 brought out in the Psalms as in no other book of devo- 
 tion.'" — Bishop Alexander's Banipton Lectures. 
 
APPENDIX. 1G9 
 
 NOTE K. 
 
 This surely is Christ's teaching respecting the sovereign 
 good for which man was made and meant. Yet how 
 generally is it neglected by our ignoble adoption of 
 that maxim that " happiness " (what comes by " hap ■") 
 "good fortune," (for8=luck,) is man's end and aim. 
 " Nay, not so," says Carlyle, with prophetic fervour, 
 *' blessedness is greater than happiness ! . . . "Was it not," 
 he asks, " to preach this truth that man can do without 
 happiness, and instead thereof must find blessedness, that 
 sages and martyrs, the poet and priest, in all time, have 
 spoken and suffered, bearing testimony, through life and 
 through death, of the God-like that is in man, and that in 
 the God-like only, has he strength and freedom ? . . . We 
 construct our theory of human duties, not on any Greatest 
 Nobleness principle never so mistaken, but on a Greatest 
 Happiness principle. Now this is all a modern affair ; 
 belongs not to the old heroic times, but to these dastard 
 new times ! Happiness our being's ' end and aim ' — all 
 that very paltry speculation is at bottom, if we will count, 
 not yet two centuries old in the world. The only happi- 
 ness a brave man ever troubled himself with asking much 
 about, was happiness enough to get his work done." 
 
 We ought to be thankful for what may be called this 
 prophetic testimony. And yet, while it renders us the ser- 
 vice of teaching neglected truth, it gives no effective help. 
 Vague is it, and unpractical ; only serviceable when it leads 
 us to turn from the world's baseness to Him who says, 
 * Share My peace ; not the lifeless torpor, and selfish quiet, and 
 luxurious ease, which the world offers, but " rest in God." 
 ''Enter into My jo}'." This is that " strong music of the 
 soul, which ne'er was given, save to the pure, and in the 
 purest hour." Of one who listens to it, it has been well 
 said, that, " When you look upon the sacrifices and strug- 
 gles of such an one, his losses, repentances, self-mortificu- 
 
170 APPENDIX. 
 
 tions, works, and warfares, does it seem to you that he is 
 growing miserable under them ? Do you not see how his 
 consciousness rises in elevation, as he clears himself of his 
 humiliating bondage ; how his soul finds springs of joy 
 opening in herself, as the good of condition falls ofi" and 
 perishes ; how every loss disencumbers him ; how every 
 toil, and fasting, and fight, as it clears him more of the 
 notion or thought of happiness, lifts him into a joy as much 
 more ennobled as it is more sovereign ? Nay, you can 
 hardly look on, as you see him fight his holy purpose 
 through, without being kindled and exalted in feeling 
 yourself by the sublimity of his warfare. But, exactly 
 this is the true conception of the sacrifices required in the 
 Christian life. They are all required to emancipate the 
 soul, and raise it above its servile dependence on condition. 
 They are losses of mere happiness, and for just that reason 
 they are preparations of joy.'' 
 
 NOTE L. 
 
 Bishop Temple {Essays and Reviews, p. 17) says, " It is in 
 the history of Rome, rather than in the Bible, that we find 
 our models and precepts of political duty, and especially of 
 the duty of patriotism . St. Paul bids us follow ' whatsoever 
 things are lovely, whatsoever things are of good report.' 
 But, except through such general appeals to natural feeling, 
 it would be difficult to prove from the New Testament that 
 cowardice is not only disgraceful but sinful, and that love of 
 our country is an exalted duty of humanity.^' One is 
 almost provoked to retort, ' Nor are there in the Bible any 
 injunctions against gambling, or suicide, or murder of 
 parents.^ Such statements arise from intentness on the 
 mere words of the Book, if not from a Gnostic separation 
 of the New Testament from the Old. When the life 
 
APPENDIX. 171 
 
 described in it is realized in aU its fulness, injunctions to 
 patriotism may be discerned on every page. And it may 
 be added that, implicitly, onr Lord enforced the duty with 
 special emphasis. For although lie always held Iliraself 
 aloof from the insurgent parties of His day, He chose one 
 of His Apostles from those very parties. Simon the Zealot 
 was " numbered with the Twelve.'^ 
 
 NOTE M. 
 
 This view of the " royal law " (v6fio<i ^aaL\iK6<;) follows 
 from a true apprehension of the nature of Christian 
 love. So far from being like the mere indolent good 
 nature with which it is sometimes confused, it is a quality 
 always energetic, and often wearing an aspect even of 
 severity, as it actively implicates itself with the sorrows 
 of others, and assumes the burden of their afflictions. 
 It is not fulfilled by one who obeys the mere impulses 
 of even genuine benevolence. One does not " love his 
 neighbour as himself" unless he considers, as well as 
 commiserates, the afflicted (Psalm xli. 1). It requires 
 him to go by an effort, which may be often very painful, 
 out of his own circumstances into theirs : he must put 
 himself into the place of the anxious and sorrowing, of the 
 ignorant and the perplexed. He must dwell on their 
 condition until he feels almost as they themselves are feel- 
 ing. And in this fact we have a sufficient answer to Gibbon's 
 memorable sneer, when he said, " I have read this rule, 
 * "Whatsoever ye would men should do unto you, do unto 
 them/ in a moral treatise of Isocrates 400 years before the 
 publication of the Gospel." Such a phrase indeed may have 
 been uttered ; but it never entered the heart of man to give 
 that profound meaning to the maxim which it in reality 
 expresses, and which was not only taught by Christ, but 
 
172 APPENDIX. 
 
 embodied by Him in The Life which reveals man's arche- 
 typal constitution. For thus Augustine speaks of it 
 in a remarkable passage quoted by Abp. Trench [HiUsean 
 Lectures, p. 146), which reminds us of Cicero's " Non scripta, 
 sed nata lex, quam non didicimus .... verum ex natura 
 ipsa arripuimus .... ad quam non docti, sed facti ; non 
 instituti sed imbuti sumus." Thus regarded we may 
 number it among the "vo/xol y^^tVoSe? ovpavlav Bo aWepa 
 T€Kvo)6evr6<i S)v"OXvfX'7To<i TTarrjp fiovo'i." — Sophocles, (Edip. 
 Tyr. 815. 
 
 NOTE N. 
 
 We insist here on what we have described as the " natu- 
 ralness with which Jesus moved amidst the materialism 
 around Him " — with the more earnestness on account of 
 what has been lately written on " Ascent through Illusion 
 to the Truth," where at all events it seems as if illusion is 
 regarded as equivalent to unreality. The slightest con- 
 sideration, indeed, is enough to show that " after all," as 
 Prof. Huxley, Physical Basis of Life, says, " we know nothing 
 of this terrible matter, except as an indication of the un- 
 known hypothetical state of our own consciousness." Or, as 
 Dr.Whewell has observed, " The scene of nature is a picture 
 without depth of substance, no less than the scene of art ; 
 and in the one case, as in the other, it is the mind which, by 
 an act of its own, discovers that colour and shape denote dis- 
 tance and solidity. Most men are unconscious of this per- 
 petual habit of reading the language of the external world, 
 and translating as they read. The draughtsman, indeed, is 
 compelled, for his purposes, to return back in thought 
 from the solid bodies which he has inferred, to the shapes 
 of surface which he really sees. He knows that there is 
 a mask of theory over the whole face of nature, if it bo 
 
APPENDIX. 173 
 
 theory to infer more than we see. But other men 
 unaware of this masquerade, hold it to be a fact that they 
 see cubes and spheres, spacious apartments, and winding 
 avenues. And these things are facts to them, because 
 they are uncoi scions of the mental operation by which 
 they have penetrated nature's disguise." — Philosophy of 
 Inductive Science, vol. i. p. 42. What underlies this mask 
 of nature, as it is here called, has been the subject of many 
 hypotheses. Berkeley's Idealism, the Congeries of mathe- 
 matical points of attractions and repulsion which Bos- 
 covich [Theoria philosophiie naturalis) imagined, or, again, 
 the notion of hard individual atoms — are instances. 
 (Tait, Recent Advances in Physical Science, p. 17, remarks 
 that " the so-called imponderables, heat, light, &c., are now 
 known to be but varieties of what we call energy.") Nay 
 it may even be that "life essentially consists in the 
 continuous adjustments of relations within the organism, 
 to relations within the environment." But whichever 
 hypothesis we choose, makes no difference in the reality 
 of the phenomenon, in the laws which govern it, or in 
 its relation with ourselves. And not one of them will, 
 in the least, help i;s to solve the problem of miracles, as is 
 apparently imagined when it is intimated in the work referred 
 to, that the "substantial" or physical element can be dis- 
 pensed with in thinking of Christ's Resurrection. Let it be 
 admitted that, in the sense of hard material atoms, there 
 is no outward world. Yet still, material things, their re- 
 lationships and laws, remain the same: they present the 
 same difficulties in their miraculous manifestations, and 
 are as intractable by ordinary methods. They are " things " 
 in the same sense as on any other hypothesis ; and " things," 
 upon which higher tlmn human " powers" must descend. 
 
174 APPENDIX. 
 
 NOTE 0. 
 
 When Christ said, " After this manner (ovro)';) pray ye " — 
 He laid down what may be called the ground-work plan 
 of all prayer. How unlike is it to the impulsive, capricious, 
 unworthy, tone of naturally prompted devotional utter- 
 ances ! And how completely is it exempt from the objec- 
 tions of those who ask, ' Can the movements that are going 
 forward irresistibly at the bidding of inexorable law, be 
 modified or set aside, can the laws of nature be sus- 
 pended, or traversed — by man's petitionary supplications ? 
 Can The Omnipotent ever be moved by the prayers even 
 of the best men^ in His administration of the universe ? ' 
 
 For first it causes us to lose our own individual and 
 selfish interests in thoughts of God's Fatherhood and 
 Kingdom. Then it teaches us to say, * Give us this day 
 our daily bread ; Forgive us our trespasses.' Having 
 freed ourselves from selfish desires, and asking in our 
 petitions for all others, as well as for ourselves, we are to 
 seek conformity to the will which is everywhere working 
 out its purposes, and to ask that our afiections may be so 
 ordered that we, and others through our means, may be 
 made partakers of the Divine Blessedness. "After this 
 manner," should our supplications be ofiered, in an exercise 
 of confidence in God's wisdom, and of closest sympathy 
 with all, near and far away, who are sharers in the exist- 
 ence, and the prospects, which have been given to our- 
 selves. Now this view of prayer is wholly unlike that 
 which is made the groundwork of cavilling objec- 
 tions, and it satisfies the strongest expressions as to the 
 efiicacy of Christian supplication, which have been any- 
 where uttered with authority. Such worship can never 
 be ofiiered vainly and uselessly. Nor is its advantage only 
 found in its reflected influence upon the worshipper. He 
 will always " receive effectually " the things which he has 
 '• asked for faithfully," after realising The Power Who 
 
APPENDIX. 1 75 
 
 can bestow them, and, cordially exercising trust in His 
 wisdom and benignity. How, or where, or in what 
 manner and form, we do not know ; and yet we are cer- 
 tain that " powers " acting upon " things/^ in conformity 
 with these laws of our moral being, will then make those 
 " things " more fruitful of our welfare than otherwise they 
 would have been. Of which truth we have abundant 
 illustrations and analogies in our commonest experience. 
 
 NOTE P. 
 
 In Leibnitz's Theodieee we find the clearest statement — for 
 after all it is a statement and not a vindication — of the 
 origin of these evil agencies. He speaks of an infinity of 
 forms of the universe existing in the " ideal region of the 
 possibles," whereof God is " no more the author, than He 
 is of mathematical abstractions, or of His own understand- 
 ing." Then, by means of a vivid illustration, Leibnitz repre- 
 sents Him as embodying the best world existing in that ideal 
 region, being that which envelopes the least of evil, while 
 it secures the most of that good upon which His "voluntas 
 inclinatoria •" in creation, is exclusively set. Another and 
 more "thinkable" suggestion is given, in what the writer 
 will venture to call Dr. Bushnell's invaluable Nature and 
 the Supernatural, chap. iv. After expounding his theory, 
 he asks, " Is it any impeachment of God that He did not 
 care to reign over an empire of stones ? If He has delibe- 
 rately set His children beyond that kind of control, that 
 they may be governed by truth, reason, love, want, fear, and 
 the like, acting through their consent, if we find them able 
 to act even against the Will of God, as stones and vegetables 
 cannot, what more is necessary to vindicate His goodness 
 than to suggest that He has given them, possibly, a capa- 
 city to break allegiance, in order that there may bo a 
 meaning and a glory in allegiance, when they choose it ? " 
 
176 APPENDIX. 
 
 NOTE Q. 
 
 An experience of more than thirty-five years in the more 
 shaded paths of my calling, is all against the common 
 system of largely using anodynes in ministering to the 
 sorrowful and aflSicted. Working, witnessing with The 
 Paraclete, The Strengthener, and The Supporter (Archd. 
 Hare's Mission of the Comforter, Note J.) — one seeks to 
 inspire and arouse, rather than merely promise relief and 
 compensation. This " tells on man's nature more power- 
 fully by a hundred times, than it would if you undertook 
 to soften it, by showing what respect he would gain, how 
 comfortable he would be, and how much easier in this 
 than in any other calling of life. "We do not want any 
 such caresses in the name of duty. To let go self-indul- 
 gence, and try something stronger, is a call that draws 
 us always when our heart is up for effort ; nay, even 
 nature loves heroic impulse, and oftentimes prefers the 
 difficult." 
 
 NOTE R. 
 
 Once and again, we have remarked that Christ's Life 
 during His public ministry was not different in kind from 
 that which He had already lived, but was the same, though 
 in an intenser expression of all by which it had been 
 distinguished. This is specially true of the conflicts 
 through which He passed. He had ever striven against 
 " the contradiction of the sinners " who surrounded Him. 
 In His earlier, as well as in His later, course, He had 
 realised those prophetic descriptions which continually 
 bring Him forward in a militant character, as champion 
 and deliverer, clothed in "garments dyed in the blood of con- 
 flict," " girding on His sword," and " doing valiant things " 
 in the cause of righteousness. All the occasions of strife 
 
APPENDIX. 177 
 
 which beset TTirn in the years of His public ministry, were 
 equally around Him in the years of His seclusion. We can 
 see Ilim then in direct conflict with those agencies of evil, 
 which may be called unconscious and mechanical, and 
 also with those whicK have arisen, or which have been 
 strengthened, through man's apathy and sluggishness. 
 Against these He always placed Himself in strenuous 
 opposition ; and hence He was daily involved in conflicts 
 which required the exercise of energetic resolution and 
 decisive will, and which frequently demanded strong 
 and courageous opposition. Nor was He less zealous, 
 as man's champion and deliverer, with respect to evils 
 which have been wilfully originated. Indeed from the 
 very outset of His human life^ those dark malignant 
 powers which are ever working through all the world's 
 agencies — opposed Him. And, in resisting them. He 
 realized the symbol which represents Him on the white 
 horse as Chief of the ' armies of heaven ;' ' riding forth, in 
 His majesty for the sake of truth and meekness,' while 
 His * right hand is teaching terrible things ' to all who are 
 opposing Him. 
 
 NOTE S. 
 
 Rs the language of the Schoolmen, The Creator may be 
 regarded " as one with the creation, since He contains in 
 Himself the primordial ideas, or archetypes, of what is 
 formed.-" — Joh. Scot. Erig. Now chief among these funda- 
 mental principles is Love, marked always by that vicarious 
 character which compels it to take upon itself the burdens 
 and sorrows of its fellows. (Note M.) This was perfectly 
 manifested by The Eternal Word, in AVhom we see the 
 highest manifestation ever witnessed, of that eternal self- 
 devoting love wherewith the Father loveth all His crea- 
 tures ; which binds Him to them, and them to Him, and 
 
 N 
 
178 APPENDIX. 
 
 which also unites them in Him to one another. We say 
 the self-devoting love, for it is a Catholic doctrine that the 
 " law of sacrifice is older than the fact of sin, and that the 
 highest feeling demands sacrificial expression. *' Video," 
 says St. Augustine, in this very reference, " video quod 
 et antea Pater dilexit nos, non solum antequam pro nobis 
 Filius moreretur, sed antequam conderet mundum." Be 
 Trinit. xiii., 11. Such Love has ever been manifested by 
 the Son in His ministries amongst the ''dominions, princi- 
 palities, and powers,^' of which He is the Chief; and still 
 more emphatically in the restoring work which He under- 
 took on man's behalf. Upon it the " reasonable soul " of 
 our Lord's perfect humanity continually dwelt ; and to its 
 pattern He was so perfectly conformed that, alone among 
 the sons of men. He was in perfect oneness with the Eternal 
 Word. Language cannot express the closeness of this union ; 
 and yet it may be so contemplated that we see in Him a 
 manifestation of the same principle which has its vicarious 
 exercise in other worlds. It is true that we have no know- 
 ledge of any case similar to our own ; still, when we fully 
 grasp the conception that the universe is one place^ framed 
 of one material, fitted for the reception of analogous modes 
 of life, and governed by one code of laws — the conjecture 
 is almost necessarily suggested. And is it not encouraged 
 by our Lord's words, " Other sheep I have which are not 
 of this fold {avK.ri<i) ; them also I must bring, and there 
 shall be one flock {iroifivr}), and one shepherd " ? 
 
 NOTE T. 
 
 In our view of that correlation of existence which repre- 
 sents man's earthly position and relations as blended, 
 in perfect harmony, with those in the sphere outside our 
 world-^is implied the continuity of the Dispensation under 
 which men have lived from the beo-inniui>' : " as it was in 
 
APrENDIX. 179 
 
 the beginning, is now, and ever shall be, world without 
 end." Nor is there any question, however the fact is 
 obscured in our popular theology, that the main principles 
 of evangelical teaching have been known through all 
 generations of mankind. Indeed this may be called a 
 Catholic doctrine. Thus Justin Martyr speaks of Chris- 
 tianity as being contained in the Old Testament. Dial, 
 cum Tryph. And Augustine {Retract., lib. i. cap. 13) 
 expressly says, " that which is now called the Christian 
 Religion existed among the ancients, yea, even from the 
 very commencement of the human race, until Christ came, 
 after which date the true religion which already existed, 
 began to be called Christian.^' 
 
 The same view is set forth by Hooker {Ecc. Pol. iii. 
 1) and Dean Field {Treatise on the Church, iii. 1), when 
 they speak of the " Church as but One, continued from the 
 first beginning of the world till the last end," and as 
 being, both in the Old and New Testament," the same in 
 essence." Hence those objections which assail the Gospel 
 on the ground of its upholding an " unjust dualism be- 
 tween the generations anterior and posterior to the Cross," 
 and those again which speak of the '' dualism which 
 dominates the doctrine of redemption halfway upon the 
 historic development of humanity," and of Christianity 
 " breaking up human life into fragments, and dividing it 
 into periods of character radically opposed" — are witnesses 
 to the truth which they are assailing. They betoken an 
 inner want, a deeply felt craving, which is seen to be per- 
 fectly satisfied by the Restoring Dispensation, when this 
 is justly and comprehensively regarded. 
 
 NOTE U. 
 
 "The condition of those purely abstract truths whicli 
 constitute the higher metaphysics is, that they might 
 (though no good purpose could be answered by doing so) 
 
180 APPENDIX. 
 
 be expressed by algebraic or other arbitrary signs ; and in 
 that form made to pass through the process of syllogistic 
 reasoning ; certain conclusions being attained which must 
 be assented to, independently of any reference to the 
 actual constitution of human nature — or to that of other 
 sentient beings. These abstractions stand parallel with, 
 the truths of pure mathematics. And it may be said of 
 both, that the human mind masters them, comprehends 
 and perceives their properties and relations, and feels that 
 the materials of its cogitation lie all within its grasp, and 
 are exposed to its inspection. To such abstractions the 
 artifical methods of logic are applicable. . . . 
 
 " Not so to our reasonings when the actual conformation 
 of either the material world, or of the animal system, 
 or of the mental, is the subject of inquiry. Logic 
 may place in their true relative position things already 
 known ; but it aids us not at all (the logic of syllogism) 
 in the discovery of things unknown. Hence it follows, 
 that if an inquiry, the ultimate facts of which relate to 
 the agency and moral condition of man, be conducted 
 in the method that is proper to pure abstractions, and 
 if, as often as the argument demands it, new materials 
 are brought in, unexamined, from the actual conformation 
 of the human mind, very much may be taken for granted, 
 and will flow in the stream of logical demonstration, which 
 in itself is at least questionable, and which, whether true 
 or false, should be stated as simple matter of fact, and by 
 no means confounded with those unchangeable truths 
 which would be what they are, though no such being as 
 man existed. This error of method is as if a mathe- 
 matician in calculating (for example) the necessary dimen- 
 sions of a timber which, being supported at its two extre- 
 mities, was to sustain a given weight, were, in carrying 
 on the mathematical part of his reasoning, to assume the 
 specific properties of timber as an invariable abstraction ; 
 or were either to leave out of the process all consideration 
 of the density, compressibility, and tenacity of oak, ash. 
 
APPENDIX. 181 
 
 fir, clra, &c., or were to take certain facts of this sort upon 
 vulgar report, and blond them with his calculations, with- 
 out having experimentally informed himself of the physical 
 constitution of the materials in question." — Introduction 
 to Jonathan Edwards On the Will. 
 
 Similar remarks are made by Dr. Hampden in his Bamp- 
 ton Lectures, p. 87. " Theology becoming a science founded 
 on definitions, and being conceived to contain the first 
 principles of all other sciences, was forced to have recourse 
 to the anaWtical power of language, the only means of 
 combining into one mass the various incongruous materials 
 usurped into its system. Each terra of language being sig- 
 nificant of an indefinite number of particulars ; and these 
 particulars again, when denoted by words, being each sig- 
 nificant of other particulars ; language presents a medium 
 of classification to an indefinite extent. But the very 
 medium of classification thus presented, enabling the mind 
 to combine things, independently of actual observation of 
 facts with a view to such combination, imposes on us by 
 the subtilty and facility of its application. We believe 
 that we have combined real facts in nature, when we have 
 only explored and marked connexions which our own minds 
 have woven together.'" 
 
 NOTE V. 
 
 The supernatural reaches us in the Scriptures not super- 
 naturally, but precisely in the same way in which all 
 other matters, conveyed by document, reach the parties 
 
 interested All the difiiculty in the argument for 
 
 Christianity proceeds from the refusal of the opponent 
 to abide by the established conditions of documentary 
 proof. This difficulty has been immeasurably enhanced by 
 that fatal alliance between metaphysics and religion, which 
 theologians have encouraged, and by the "zclum religionis 
 
182 APPENDIX. 
 
 ca30Hm et immoderatum." In fact the ground- work of proof 
 in science and history, and in theology, is the same. It is 
 true that the method by which the facts and laws of the 
 latter have been made known, has been supernaturally 
 used ; but in itself it is familiar, and the things it com- 
 municates, are identical in nature and form with other 
 realities within our view. They may therefore claim a 
 place in that great induction from which a complete 
 knowledge of man's condition must be drawn. And so 
 Professor Huxley {Criticisms and Addresses) has remarked, 
 " If theology rests upon valid science and sound reasoning, 
 "then it appears to me that such theology will take its 
 place as a part of science/' What is science but a collec- 
 tion of results which have been obtained from an observa- 
 tion of realities ? And, whatever its pretensions, is it not 
 necessarily defective, unless every class of realities has 
 been examined, and taken into its account ? Besides, it 
 manifestly needs the light, the knowledge and explana- 
 tions, which revealed facts supply. Surely then, if its 
 researches are conducted in the genuine philosophic spirit 
 — instead of regarding these facts with jealous hostility, it 
 should welcome them, and give them respectful and atten- 
 tive consideration. " No real philosopher," says a great 
 writer, "can long ignore the supernatural. Religion 
 must take hold of philosophy, and set it to the study of 
 her problems. All natural science will follow, setting 
 itself in affinity with things supernatural. The philoso- 
 phers are then baptized, in being simply inducted into a 
 just conception of the one system of God." Cp. Lord 
 Bacon's De Aug. Scient. lib. ix. 
 
 NOTE W. 
 
 Besides Archd. Freeman's Princi^jlcs of Divine Service, the 
 Rev. W. H. Johnstone's Israel after the Flesh, may be named 
 
APPENDIX. 183 
 
 as an important source of valuable suggestions respect- 
 ing our Lord's Church Life. In the. chapter entitled 
 the Judaism of Jesus, there are some exceedingly valuable 
 remarks on our Lord's relation to the law, especially on His 
 observance of the Fourth Commandment. Mr. Johnstone 
 has shown, in detail, that " Jesus came to fulfil the law by 
 inculcating perfect obedience to it. In almost every 
 instance, when He rebuked the scribes, it was for nullify- 
 ing the Law ; while their charge against Him was, that 
 He transgressed the traditions. And this contrast is the 
 more remarkable, because, although they thought to con- 
 vict Him of violating the Law, when He allowed His 
 disciples to pluck corn on the sabbath, they failed. 
 Jesus vindicated their conduct by a reference to the Law. 
 His enemies were evidently baffled in their repeated 
 attempts to make Him speak against Moses. At His 
 trial before the Sanhedrim, His judges sought for legal 
 proof, and found none. They were therefore obliged, as a 
 last resource, to intimidate Pilate into condemning Him 
 without the Law, which they dared not do on their own 
 authority. Now is it at all intelligible, that they would have 
 been so perplexed, if He had been heard to preach that 
 any of the laws of Moses were to be abrogated ? The sub- 
 sequent conduct of His disciples fully proves that they, at 
 any rate, had never understood their Master even to 
 imply that He had put an end to the authority of Moses ; 
 for they went off into another direction of error, and, but 
 for a special interference, would have bound the Levitical 
 Law upon Gentiles. It is, however, clear, that in most of 
 these cases, our Lord was led to exhibit His own perfect 
 accordance with the Law, only because His enemies 
 thought that He was preaching otherwise. There must 
 have been, therefore, some reason for their so thinking ; 
 and I conceive it to have been His very pointedly insist- 
 ing that individual spiritual religion was to be gathered, 
 nut from the Law, but from the Prophets.'^ 
 
 In Isaac Taylor's Spiritual Despotism, also, there are valu- 
 
184 APPENDIX. 
 
 able hints for deriving from the same source, instruction 
 upon some of the most practical Church questions of our 
 day. ''If/' he says, "the actual arrangements of the 
 Jewish Church organization be adjudged altogether 
 inapplicable to Christian countries in modern times, at 
 least those general axioms upon which it was reared, must 
 deserve regard ; for it is impossible to admit the divine 
 organization of this scheme, and at the same time to affirm 
 that its fundamental principles are out of harmony with 
 human nature, and not in any sense capable of extension 
 from one people and age to another. What then were 
 these rudiments of the Jewish Church polity? We 
 assume that they may be reduced to the following articles : 
 viz. (1.) The independence of the priests in relation to the 
 people. (2.) Space and excitement for the sentiments of 
 religious public spirit. (3.) A partition of religious influ- 
 ence between the hierarchy and some other party ; or, as 
 interpreted into a modern sense, a perfect liberty of anim- 
 adversion upon clerical conduct, exercised by persons not 
 of the clerical order. (4.) An efiective independence of the 
 clergy in relation to the civil power. And (5.) a reci- 
 procal authority in the magistrate, exercised over the 
 Church on occasions of manifest necessity. We are bold 
 to conjecture that an ecclesiastical polity founded upon 
 these conditions would at once secure a just and necessary 
 authority to the ministers of religion, and preclude spiri- 
 tual usurpations ; that it would contain within itself the 
 springs of periodic renovation, without which no system, 
 how perfect soever in its original scheme, can float down 
 the current of time ; and that it would exert an efiective 
 and salutary influence, not merely like our present sys- 
 tems, over portions of the community ; but over the whole ; 
 and would impart a religious character to public acts, both 
 of the Leo-islature and the Administration." 
 
APPENDIX. 185 
 
 NOTE X. 
 
 The discoveries of science are not less expressive than the 
 habits of the saints of God, and the words of Holy Scrip- 
 ture — as to the fact that our human community is joined 
 on with others that resemble it in all the great essentials 
 of existence. Nor will any reasonable man treat with off- 
 hand contempt the belief that we are bound to realize 
 that community of being, and destiny, and of occupation 
 of which we are thus informed. In this, as in many 
 like cases, the misrepresentation and misuse of the 
 truth in question are the real grounds of the impatience 
 which some manifest with respect to it. They confuse 
 the habit we are speaking of, with the vague reveries 
 of the enthusiast, or mystic, who looks to things unseen 
 in mischievous neglect of their connexions and relation- 
 ship with the visible things we are concerned with. 
 That true and wise regard to the invisible world of 
 which we speak, is disparaged, in some men^s view, 
 because others dream away their time and energies in 
 fantastic visions of, not the real, but the imaginary 
 scenes which they think they see around them. But 
 surely, it is never right to turn away from wisdom, and 
 especially from Divine Wisdom, because of human fool- 
 ishness. And in this instance such a course is especially 
 reprehensible ; since it may be seen at once that the 
 sense of the unseen which the spiritual man mani- 
 fests, and which is one of the causes, and not a con- 
 sequence, of his spirituality — has hardly anything in 
 common with the dreamy contemplations of the mystic 
 and enthusiast. Look at those whom Holy Scripture brings 
 forward as living under the powers of the world behind 
 the veil. Isaiah, and Ezekiel, and Daniel, St. Paul, and 
 the Apostle John, expressly affirm that they saw things 
 joined on to those which sense informs us of, and 
 we know that in their devoted lives they were calmed and 
 
186 APPENDIX. 
 
 helped, strengthened and ennobled by what they looked 
 upon. It habitually enlarged their views of things ; it 
 interpreted their difficulties ; it relieved their dulness ; and 
 raised them out of the base and debasing influences of the 
 scenes which were immediately around them. In this 
 System and Order which they saw opening around them, 
 they felt that they, as truly as the Ic^ftiest archangel near 
 the Throne, had a place and an appointment. And this 
 conviction helped to make them the devout and spiritually 
 minded, the earnest and zealous men we know they were : 
 it helped them to recognize God-'s presence in every scene 
 of life ; to see His purposes, and to work with Him in their 
 accomplishment. 
 
 NOTE Y. 
 
 Our conclusion (Note T.) that, in a deep sense, "■ Chris- 
 tianity is as old as the creation/' that the knowledge 
 of man's recovery through the atoning work of Christ 
 and the main principles of Evangelical truth, were in 
 possession of the earliest generations of mankind — implies 
 the institution and use of sacraments. In his Unde&igned 
 Coincidences, Part I., Professor Blunt has shown, from 
 the "expressive hints" of the earlier pages of the Old 
 Testament, " that there were among the patriarchs jjfeces 
 set apart for worship, fjer.so;?s to officiate, and a decent 
 ceremonial and appointed seasons of holy things." And 
 he adds, " the patriarchal church also had sacraments. 
 Sacrifice was one, and circumcision was the other." In- 
 deed, when we think of the two sacraments in their 
 abstract character, as an act of dedication and as a thankful 
 memorial of redeeming love and grace — it would seem 
 that as Baptism and the Eucharist were the successors 
 of Circumcision and the Passover, so these again must 
 have been successors of earlier rites, if indeed circumcision 
 
APPENDIX. 187 
 
 — which is found in many nations, and spoken of as if it 
 were already known when it is first mentioned, — was not, as 
 Professor Blunt suggests, the primeval form of the initiatory 
 sacrament. There is no authority indeed to speak of the 
 sacraments as " extensions of the Incarnation.'" Yet the 
 principle implied in that expression is true ; for they were 
 always connected with the Person of the Eternal Word 
 as the great Agent of our reconciliation with God, and 
 of our restoration into the Divine Family and Kingdom. 
 
 NOTE Z. 
 
 Wherever this view of the Church Fellowship, as a 
 Society rising out of the Universal Order in testimony 
 of our restoration into it, is lost — man's religious position 
 is either regarded as the sign of a rigorously limited 
 prerogative, and the inner courts of the Church are kept 
 exclusively for privileged worshippers only, the outer 
 being opened for " the Gentiles ; " or else it is looked 
 upon as an enclosed society which can only be entered by 
 one way — namely, that by which the bigot has himself 
 gained admission. Of those who hold the first error, the 
 Pharisee, whether Jewish or Christian, is the type. And 
 the evil of his proceedings was rebuked by our Lord's 
 act, when He cleared the temple, and by the words which 
 He used on that occasion (cp. Bishop Hurd, Works, vol. 
 vii. p. 383). Of the second misconception, examples are 
 supplied in abundance by mere proselytizers (Matt, xxiii. 
 15), who must always be distinguished from the Christian 
 witnesses (Luke xxiv. 48) — whether they indicate the 
 line of admission through the narrow avenue of dogma 
 and ritual, or along the clouded pathway of some peculiar 
 experience. — Divim Kingdom, 8fc., p. 138. 
 
188 APPENDIX. 
 
 NOTE AA. 
 
 Is not this the true genesis of idolatry ? "When the 
 worshipper fails to realize the instrumental character 
 of his devotional framework, and thus ceases to receive 
 light and life through it, his own feelings naturally 
 beget false im:iges of God, which gradually replace the 
 Image of Him in whose service the ritual was originally 
 celebrated. And then, so far as this ritual still preserves 
 its instrumental character, these false images of God are 
 worshipped by means of it. Nor are they always wor- 
 shipped in material forms. We have been, expressly 
 told that every human being is made up " body^ soul, and 
 spirit ; " the soul being that part of man which is closely 
 connected with visible and earthly things, to which our 
 feelings, our dispositions, and our impulses appertain, of 
 which, in fact, they are the constituents. All the powers 
 of this secondary portion of our nature should indeed 
 enter into, and contribute a portion of, our offerings of 
 worship, but then only subsequently and subordinately, 
 and after the spirit has risen on high in its ineffable 
 blendings with its Father and Creator. And, therefore, 
 forms of worship, which are first of all concerned with 
 the feelings and natural impulses, and with the imagina- 
 tion, are, by that very characteristic of them, utterly 
 condemned. The instruments which, in their moving 
 appeals to the eye or ear, affect what the Apostle calls the 
 " psychical " part of our humanity (1 Cor. xv.) — that part of 
 us which, in distinction from the spirit, is called the 
 *' soul " — should, from the very nature of true worship, 
 be kept into an altogether secondary place. Every sug- 
 gestion of beauty and grandeur and sublimity, which 
 might divert the mind from what is the worshipper's first 
 concern and interest, should be repressed. The sensuous 
 and stimulating influences of our services must not be those 
 by which, in the first instance, we are wrought upon. 
 
APPENDIX. 189 
 
 Or else, while they may, indeed, produce all manner of 
 commotion in the feelings and imagination, there may 
 not, in the whole course of them, be one true movement 
 of the " inner man " towards God. They may excite 
 awe apart from reverence, and fear without humility, and 
 even tears without remorse. 
 
 NOTE AB. 
 
 Every reader of Bishop Butler knows how often he 
 reminds us that " the course of things which come within 
 our view, is connected with something past, present, and 
 future, beyond it, so that," he says, " we are placed, as one 
 may speak, in the middle of a scheme .... Whether 
 this scheme is in the strictest sense, infinite or not, it is 
 evidently vast, even beyond all possible imagination. 
 And, doubtless, that part of it which is opened to our 
 view, is but as a point, in comparison of the whole plan of 
 Providence, reaching throughout eternity, past and future ; 
 in comparison of what is even now going on in the remote 
 parts of the boundless universe ; nay, in comparison of the 
 whole scheme of this world." The dim intimations of this 
 scheme which can be observed, but which are shrouded by 
 the gloom of a position awfully remote, appear as the 
 consistent development of principles already in our 
 possession ; and they may be perceived and intelligently 
 acknowledged, — just as the occupant of a vast, and lofty, 
 and far-extending structure, who looks, amidst an evening 
 gloom, upon its distant pinnacles and towers, as they are 
 pointed out to him by one who has disclosed the nearer 
 circumstances of the edifice — may recognize them as true 
 parts of the structure, and so be assured, notwithstanding 
 the dim and dark intervals which lie between them and 
 himself, of their actual reality. He is thus confident not 
 
190 
 
 APPENDIX. 
 
 only because of his reliance on the veracity of his 
 informant, but, also because he recognizes them as the 
 symmetrical extension of those parts of the edifice 
 which are around him, as consistent evolutions of the 
 evident plan of its contriver. Now it is among these dimly 
 manifested verities, that we find relief from, if not a full 
 explanation of, many of our speculative difficulties. The 
 timid maxim, that * nothing has been revealed but what 
 bears on human redemption/ is surely not delivered in the 
 sj^irit of Augustine, and Anselm, and Hooker, or, we may 
 add, of John Howe, and Baxter, and Jonathan Edwards. 
 Fragmentary, indeed, are the glimpses which Revelation 
 gives us of the unseen, and they are wholly insufficient 
 for the construction of those * rotund theologies ' which 
 have been formed from them. Yet they are real ; though 
 they often bear quite indirectly on human welfare ; indeed, 
 sometimes they do not bear at all in that direction, except 
 in the way of enlarging our range of thought, and of 
 rectifying our conjectures. Cp. Dr. Newman, On Ration- 
 alistic Princijjles in Religion. 
 
 NOTE AC. 
 
 It has been already observed (Note N.) that for sustaining 
 all the phenomena of the material world, mechanical and 
 chemical, we need suppose nothing more than an infinite 
 congeries of mathematical points of attraction and repul- 
 sion ; this supposition fully answers all the purposes that 
 are answered by the notion of hard indivisible atoms. 
 As has been said, " that which is superadded to the 
 idea of a centre of attraction and repulsion, in order 
 to bring it up to the notion of a solid atom, adds abso- 
 lutely nothing serviceable to the idea, or perhaps intel- 
 ligible ; and is altogether superfluous. The hard ultimate 
 
APrENDIX. 191 
 
 atom docs nothing which the mathematical centre will 
 not do. But these infinite centres are only starting- 
 points of motion, motion in several directions, or motion 
 of several species." 
 
 But now, it has been strikingly remarked : " We may 
 bring this idea of the material world into connexion with 
 the principle that motion, in all cases, originates from 
 mind ; or in other words, is the effect of will ; either the 
 Supreme Will or the will of created minds. Motion is either 
 constant and uniform, obeying what we call a law, or it 
 is incidental. The visible and palpable world, then, 
 according to this theory, is motion, constant and uniform, 
 emanating from infinite centres, and springing, during 
 ever}'- instant of its continuance, from the creative energy. 
 Now the instantaneous cessation of this energy, or 
 its reaching its close, is, therefore, abstractedly, quite as 
 easily conceived of as is its continuance ; and whether, in 
 the next instant, it shall continue, or shall cease, whether 
 the material universe shall stand, or shall vanish, is an 
 alternative of which, irrespective of other reasons, the one 
 member may be taken as easily as the other ; just as the 
 moving of the hand, or the not moving it, in the next 
 moment, depends upon nothing but our volition. The 
 annihilation of the solid spheres, the planets, and the suns, 
 that occupy the celestial spaces, would not be an act of 
 irresistible force, crushing that which resists compression, 
 or dissipating and reducing to an ether that which firmly 
 coheres ; but it would be the non-exertion, in the next 
 instant, of a power which has been exerted in this instant: 
 it would be, not a destruction, but a rest ; not a crash and 
 ruin, but a pause." — Physical Theory of Another Life, 
 chap, xviii. Cp. Tait's Recent Advances in Physical 
 Science, p. 5. 
 
192 " ArrENDix. 
 
 NOTE AD. 
 
 When we tliink of the magnitude, the dark massiveness, 
 of the evils against which our energies are directed, we 
 naturally say, ' IN'othing but a miracle will avail for the 
 removal of this wretchedness, this vice, this degradation, 
 God Himself must interpose, or nothing can be done. 
 And our impression is well founded : by miracle the work 
 will be done whenever it is accomplished. But what then 
 are the conditions of His intervention ? They are plainly 
 set forward in the account which is given of the Apostolic 
 preparation for the miracle of Pentecost. Unity ; " they 
 were all of one accord in one place; " Prayer ; " they said, 
 Lord, who knowest the hearts of all men, show which of 
 these two Thou hast chosen ; '■" Functional Service (1 Pet. iv. 
 10) ; " they appointed two named Joseph and Barnabas.^^ 
 Unity, Prayer, Effort, are the conditions of His intervention. 
 When, in this way, we have done all we can do, then God 
 Himself will come forward for our relief and help. He 
 Himself will " build up Jerusalem, and gather together the 
 outcasts of Israel, and heal the broken in heart, and bind 
 up their wounds." He Himself will " make bare His holy 
 arm in the sight of all the earth ;" and in His promised 
 consolation to the suflfering, and in His vindication of the 
 wronged, " all flesh shall see the salvation of our God." 
 
 NOTE AE. 
 
 We recognize St. John as one of the chief Prophets of 
 the Christian Church. And taking this designation in its 
 true sense, we read the Book of his Prophecy as being, in 
 his own words^ concerned with " the things which are," as 
 w^ell as with " the things which shall be hereafter." We do 
 not read it as a description of the course of modern history, 
 
APPENDIX. 
 
 193 
 
 as an illustrated account of the destinies of Europe, of Em- 
 perors and Popes, but we read it as a " Prophecy," that is, 
 as an interpretation of the mind of God ; of what He is, and 
 what He wills ; of the laws and order of His government ; 
 of the nature of those powers that are striving against 
 Him in rebellion and defiance ; and also of the efi'ects of 
 His conquest when those powers will be overthrown. 
 
 This is the nature of the "Book of this Prophecy." And 
 the object for which the Apostle wrote it, was effected by an 
 Apocalypse or Revelation, i. e. by an unveiling. Most of 
 the seers declared the things they were commissioned 
 to make known, in ordinary methods of discourse. Some, 
 however, like Ezekiel, and Daniel, and Zachariah, gave 
 forth their messages in type and symbol. In pictured, 
 instead of verbal, language, their communications were 
 delivered ; and this was the method by which St. John 
 declared the eternal verities which are naturally hidden 
 from our idolatrous perceptions. Like Ezekiel, he saw The 
 Throne and Him who was seated thereon, and beheld the 
 celestial ministries by which it is surrounded. Then, in front 
 of that vision, he looked upon the imagery through which all 
 the agencies that are in rebellion against the Heavenly 
 Kingdom, are represented. In the seals, and trumpets, and 
 the vials, in the unclean beasts and mystic numbers — he saw 
 representations of the error, and the iniquities, Avhich have 
 ever been contending against the welfare of the Church and 
 the progress of God's truth. Through and by means of 
 these images, St. John discharged his prophetic functions. 
 And we should especially observe that all the figures he em- 
 ployed with this purpose, were familiar to his readers. They 
 framed themselves into a pictorial language, which was as 
 well known to all who were acquainted with the Old 
 Testament, as was the ordinary and verbal language in 
 which the greater part of it was written. Accordingly, it is 
 to the Old Testament, and not to the events of Modern His- 
 tor3% that we must look for an interpretation of the symbols 
 which Ue used. His predecessors in the " goodly fellow- 
 
 
 
194 APPENDIX. 
 
 ship " are his best interpreters ; and the attentive student 
 will find that the Apostle has enlarged and developed, and 
 carried further onward, that great commission which they 
 fulfilled from the beginning. 
 
 NOTE AF. 
 
 This parallel is at once suggested by the previous Note. 
 And it must be exact, if that is the true view of the 
 Apostle's Revelation. What is there seen in the symbols, 
 when they are wisely interpreted, must correspond, even 
 in the minutest particulars, with the Order which we have 
 seen embodied in Christ's Person. We have here in fact the 
 best key for unlocking the mysteries of this portion of Holy 
 Scripture. Interpreted in this view, it discredits for ever the 
 expositions which undertake to show the Apostle's meaning 
 in some particular events, which we may learn from Gibbon 
 or from " The Times ;" while, at the same time, it justifies 
 those true views which are based on the devout belief that 
 God is living, working, through all history. All the great 
 movements of the world are included in those interpreta- 
 tions, for they unfold every stage and progress of the 
 Divine Order through which the purposes of God are 
 moving forward to their victorious accomplishment. 
 
 NOTE AG. 
 
 We are here reminded of the many promises which 
 gAiarantee the possession of certain knowledge to the trust- 
 ful and obedient. " He that is willing to do the will shall 
 know of the doctrine;" and, " He that believeth on the Son 
 of God hath the witness in himself." No sophistry can 
 
APPENDIX. 195 
 
 touch the assurance which is thus obtained, anymore than 
 it could have touched St. Paul's deep conviction, when he 
 said, " I know in Whom I have believed." Our progress 
 towards that state of mind and feeling is real, though 
 it mu}^ be slow ; the paths through which we reach 
 it may be steep and narrow ; but they are sure. In 
 ever increasing knowledge, they "brighten more and 
 more unto the perfect day," until we reach at 
 length that position of which John Bunyan tells us that 
 " there the pilgrims were in sight of the city they were 
 going to, and heard loud voices coming from it. There, 
 also, some of the inhabitants thereof met them, for in that 
 land the shining ones commonly walked, because it is on 
 the borders of heaven itself." Yes, this sure vision of 
 things celestial and divine, is even here attainable, though 
 not perhaps till just before our pilgrimage is closed ; as only 
 a few steps then separated Christian and his companion 
 from the " cold dark river which lay between them and 
 the city," which they so gazed upon. But it may be reached 
 at length, if we persevere in the path of willing obedience 
 and loving trust. And then, whether the remainder of 
 our journey be long or short, heaven's own light will rest 
 on it, and death itself will only be a fuller revelation of 
 the world into which we have already entered. 
 
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INDEX 
 
 PAGE 
 
 Acton's Modern Cookery 24 
 
 Alpine Club Map of Switzerland 20 
 
 Alpine Guide (The) 20 
 
 Amos' s Jurisprudence 6 
 
 Primer of the Constitution 6 
 
 ^«if£rj£'«'j Strength of Materials 12 
 
 Armitagc s Childhood of the English 
 
 Nation 4 
 
 ^rw^//-t)A/p-' J Organic Chemistry 12 
 
 Arnold's (Dr.) Christian Life 17 
 
 ■ Lectures on Modem H istory 2 
 
 Miscellaneous Works 8 
 
 School Sermons 17 
 
 Sermons 17 
 
 (T. ) Manual of English Literature 8 
 
 Beowulf 21 
 
 Ariiott's Elements of Physics 11 
 
 Atelier (The) du Lys 20 
 
 Atherstone Priory 21 
 
 Autumn Holidays of a Country Parson ... S 
 
 ^j're' J Treasury of Bible Knowledge 23 
 
 Bacon's Essays, hy A />6oU 7 
 
 ■ by JVAately 6 
 
 Life and Letters, by Spedding ... 6 
 
 Works 6 
 
 Bailey's Festus, a Poem 22 
 
 Bain's Mental and Moral Science, 7 
 
 on the Senses and Intellect 7 
 
 Emotions and Will 7 
 
 Baker s Two Works on Ceylon 19 
 
 Ball's Guide to the Central Alps 20 
 
 Guide to the Western Alps 20 
 
 Guide to the Eastern Alps 20 
 
 ^arry on Railway Appliances 12 
 
 Barry &^ Bravnuell' s Lectures on Railways 
 
 and Locomotives 16 
 
 ^£afc7«.f/ff/(a''j (Lord) Novels and Tales ... 20 
 
 Becker's Charicles and Gallus 20 
 
 Becsly's Gracchi, Marius, and Sulla 4 
 
 ^/izc^'^ Treatise on Brewing 23 
 
 Blackley's German- English Dictionary 9 
 
 Blaine's Rural Sports 22 
 
 Bloxant's Metals 12 
 
 Bollaiid and Lang's Aristotle's Politics 6 
 
 Boultbee on 39 Articles 16 
 
 Bourne s Catechism of the Steam Engine . 16 
 
 Handbook of Steam Engine 16 
 
 Treatise on the Steam Engine ... 15 
 
 Improvements in the same 15 
 
 Bowdler's Family S/iakcspeare 22 
 
 Bramley-Moore' s Six Sisters of the Valleys . 21 
 Brandt's Dictionary of Science, Literature, 
 
 and Art 13 
 
 PAUE 
 
 Brasscys Voyage of the Sunbeam 19 
 
 Browne's Exposition of the 39 Articles 16 
 
 Browning's Modern England, 1820-1875 20 
 
 Buckle's History of Civilisation 2 
 
 Posthumous Remains 7 
 
 Buckton' s Health in the House 14 
 
 Bull's Hints to Mothers 24 
 
 Maternal Management of Children . 24 
 
 Biillingcr's Lexicon to the Greek Testament 9 
 
 Burgomasters Family (The) 21 
 
 ^^^/-/^eVVicissitudes of Families 5 
 
 Cabinet Lawyer 23 
 
 Campbell' s Norway 20 
 
 Capes' s Age of the Antonines 4 
 
 Early Roman Empire 4 
 
 Carpenter on Mesmerism, Spiritualism, &c. 7 
 
 Cates's Biographical Dictionary 5 
 
 and Woodward' s Encyclopasdia ... 3 
 
 C<z;'/(iy''5 Iliad of Homer 22 
 
 Changed Aspects of Unchanged Truths ... 8 
 
 Chesney's Indian Polity 2 
 
 Modern Military Biography 2 
 
 Waterloo Campaign 3 
 
 Colenso on Moabite Stone &c 19 
 
 's Pentateuch and Book of Joshua. 19 
 
 Commonplace Philosopher in Town and 
 
 Country 8 
 
 Comte s Positive Polity 5 
 
 Congrcves Politics of Aristotle 6 
 
 Conington's Translation of Virgil's ^Eneid 22 
 
 Miscellaneous Writings 8 
 
 Contanseau's Two French Dictionaries ... 9 
 Conybeare and Howson's Life and Epistles 
 
 of St. Paul 17 
 
 Cordery s French Revolution to the Battle 
 
 of Waterloo 4 
 
 Counsel and Comfort from a City Pulpit... 8 
 
 Cox's (G. W.) Aryan Mythology 3 
 
 Athenian Empire 4 
 
 Crusades 4 
 
 General History of Greece 3 
 
 Greeks and Persians 4 
 
 History of Greece 3 
 
 Tales of Ancient Greece ... ai 
 
 Creightons Age of Elizabeth 4 
 
 England a Continental Power 20 
 
 Tudors and the Reformation 20 
 
 Cresy's Encyclopnedia of Civil Engineering 16 
 
 Critical Essays of a Country Parson 8 
 
 Crookes's Anthracen 16 
 
 Chemical Analyses 14 
 
 Dyeing and Calico-printing 16 
 
26 JV£:PV works published by LONGMANS &- CO, 
 
 PAGE 
 
 CuUey's Handbook of Telegraphy 15 
 
 Curteiss Macedonian Empire 4 
 
 D'Anbignd's Reformation 18 
 
 De Caisne and Le Maout's Botany 13 
 
 De Tocqueville' s Democracy in America... 5 
 
 Dobson on the Ox 23 
 
 Z)t5w'5 Law of Storms 10 
 
 Z)(?w^//' J- History of Taxes 6 
 
 Doyle's (R.) Fairyland 14 
 
 Dj-ianyitond' s ]q\\'\s\\ Messiah 17 
 
 Eastlakes Hints on Household Taste 15 
 
 Edwards's Rambles among the Dolomites 20 
 Nile 19 
 
 Year in Western France 19 
 
 Elements of Botany 13 
 
 £///cci//'j Commentary on Ephesians 17 
 
 Galatians 17 
 
 Pastoral Epist. 17 
 
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 Griffith's Behind the Veil 18 
 
 Grohman's Tyrol and the Tyrolese 19 
 
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 1778-1820 20 
 
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MODERN HISTORICAL EPOCHS. 
 
 In course of joublication, each volume infcp. 8vo. conq:)lete in itself, 
 
 EPOCHS OF MODERN HISTORY: 
 
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 EDITED BY 
 
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EPOCHS OF MODERN HISTORY- 
 
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