r'' 
 
 PHINCETON, N. J. 
 
 
 
 
 BV 4310 .V36 
 
 Vaughan, C. J. 1816-1897. 
 
 My son, give me thine hear 
 
 1 
 
 1 
 
 Shelf 
 
 
 Number 
 
 
 \ 
 
 
SEEMONS 
 
 PBEACHED 
 
 BEFOBE THE UNIVEESITIES OF OXFORD 
 AND CAMBRIDGE. 
 
MY SOF, GIVE ME THINE HEART: 
 
 SERMONS 
 
 PREACHED 
 
 BEFOUE THE UNIVERSITIES OF 
 OXFORD AND CAMBRIDGE, 
 
 1876—1878. 
 
 BY 
 
 or J. YAUGHAN, D.D. 
 
 MASTER OF THE TEMPLE, 
 AND CHAPLAIN IN ORDINARY TO THE QUEEN. 
 
 ¥ 
 
 Hontron : 
 
 MACMILLAN AND CO. 
 
 1878 
 
 [The Rifjht of Translation is reserved] 
 
PRINTED BY C. J. CLAY, M.A. 
 AT THE UNIVERSITY PRESS. 
 
CONTENTS. 
 
 SERMON I. 
 SCOEN A BBEACH OF THE SIXTH COMMANDIilENT. 
 
 PAGE 
 
 Matthew v. 22. Whosoever shall say, Thou fool, 
 
 shall be in danger of hell fire .... 1 
 
 SERMON IL 
 
 THE SYMPATHY OF GOD A NECESSITY OF MAN. 
 
 Mark iv. 38. Master, cajest Thou not that we 
 
 perish? 38 
 
 SERMON IIL 
 
 A NARROW PLACE— AND NO TURNING. 
 
 Numbers xxii. 26. A narrow place, where was no way 
 
 to turn either to the right hand or to the left . 61 
 
Yi CONTENTS. 
 
 SERMON lY. 
 
 INDIVIDUAL INDEPENDENCE A COEOLLAEY OP 
 EEDEMPTION. 
 
 PAGE 
 
 1 Corinthians vii. 23. , Te are bought witli a price : 
 
 be not ye the servants of men .... 93 
 
 SERMON Y. 
 
 ONE THING THOU L ACRE ST. 
 
 TvIark X. 21. Then Jesus beholding him loved him, 
 
 and said unto him, One thing thou lackest . 129 
 
 SERMON YI. 
 
 AN HUNDEEDFOLD NOW IN THIS TII^IE. 
 
 ilARE X, 29, 30. There is no man that hath left 
 house, or brethren, or sisters, or father, or 
 mother, or wife, or children, or lands, for 
 my sake, and the Gospel's, 
 
 But he shall receive an hundredfcld now 
 in this time, houses, and brethren, and sisters, 
 and mothers, and children, and lands, with 
 persecutions ; and in the world to Qome eternal 
 life ICl 
 
CONTENTS. 
 
 SERMON YII. 
 
 THREE TYPES OF CHARACTEE— ENTHUSIASM, 
 RELUCTANCE, COMPROMISE. 
 
 PAGE 
 
 Luke ix. 62. No man, having put his hand to the 
 plough, and looking back, is fit for the king- 
 dom of God 197 
 
 SERMON VIII. 
 
 THE PROPER ATTITUDE FOR RELIGIOUS 
 ENQUIRY. 
 
 Psalm cxxxi. 2, 3. I do not exercise myself in great 
 matters, which are too high for me. 
 
 But I refrain my soul, and keep it low . . 231 
 
SCORN A BREACH OF THE SIXTH 
 COMMANDMENT 
 
 V. s. 
 
SCORN A BREACH OF THE SIXTH 
 C0MMAND21ENT, 
 
 Matthew v. 22. 
 
 'Whosoever shall scuj, Thou foolj shall he in 
 danger of hell fire. 
 
 We have here an example of the legislation of 
 Jesus Christ. His kingdom must have its 
 laws. This necessity is not superseded either 
 by the freeness of the grace which saves, or 
 by the freedom of the life into which it gives 
 entrance. The Christian man has no thought 
 of meriting either the favour of God now or 
 the acceptance of God hereafter. But the very 
 fact that he is saved by grace implies that 
 
 1—2 
 
4 SCORN' A BREACH OF 
 
 he is to walk in newness of life ; and for in- 
 struction in the meaning of that word neiu- 
 ness he must look to the Lord of the life — 
 to Him who has said, in reference not only 
 to the mysteries of the future but to the duties 
 of the present, Behold, I make all things new. 
 
 The forgiven man needs instruction. For 
 want of it, though it lies there in the Gospel — 
 for Avant of it, though to prayer and meditation 
 it would unfold itself in minute direction — 
 for want of it, though the Saviour lives to 
 minister the Spirit, and casts out none who 
 come to Him — he lives immeasurably below 
 the standard of the great confession, stumbles 
 day by day along ,a path which might bask in 
 light, and pays the penalty in a thousand 
 regrets and remorses which make a perpetual 
 demand upon the treasury of the inexhaustible 
 grace. 
 
 Now the legislation of Jesus Christ might 
 have taken an altogether new departure. It 
 
THE SIXTH COMMANDMENT. 5 
 
 might have begun with new terms and new 
 definitions : it mio-ht have discarded existing 
 rules, and struck out a path for itself, in which 
 the words " grace " and " spirit " and '' love " 
 might have taken the place of all mention of 
 particular sins and particular duties. Such a 
 course might have been more evidently ori- 
 ginal : it might have brought to an earlier 
 or more direct issue the conflict between Law 
 and Gospel: it might have been more satis- 
 factory, at first sight, to persons whose bitter 
 experience recorded the weakness of nature 
 and of the Fall in the face of commands and 
 prohibitions addressed to an erect posture and 
 a free will. 
 
 But no reader of the Gospels, no student 
 of the Sermon on the Mount, can say that our 
 Lord passed the sponge over existing systems, 
 and avowed His intention to subvert either 
 natural or revealed religion as He found it 
 ready to the hand of a Teacher come from 
 
6 SCORN A BREACH OF 
 
 God. In His first and most systematic discourse 
 upon Divine and relative duties, He takes the 
 Decalogue as His subject; selects some of its 
 separate commandments for comment and il- 
 lustration; and shows the operation upon it 
 of a hio^her law of life, in which the letter is 
 subordinated to the spirit, but which makes 
 no pretence of re|)lacing the actual and the 
 practical by anything that is unreal, visionary, 
 or transcendental. 
 
 The Decalogue was the transcript of natural 
 duty ; expressing, in strong bold outline, what 
 man owes as a creature to his God, and as 
 a fellow-creature to his fellows. This law can 
 never be superseded : but it may be illuminated, 
 it may be transfigured, it may be breathed 
 upon and breathed into and re-inspired by 
 its Author. 
 
 Not to destroy, hut to fulfil, was the office 
 of Christ towards the law and the prophets. 
 Not to demolish, but to fill — not to take down 
 
THE SIXTH COMMANDMENT. 7 
 
 the fabric of the old, but to bring into it the 
 presence which shall occupy each chamber 
 with a life at once Divine and most human — 
 this is the legislation of Jesus Christ, and 
 the text is one of its most beautiful and cha- 
 racteristic examples. He comes to rescue this 
 commandment, the sixth of the Decalogue, 
 from the literalism of the Scribe, from the 
 fantasticality of the Pharisee, and to lift it 
 into the spirituality — the thoroughness, that 
 is, and the practicalness — of the new% the 
 Gospel life. 
 
 He begins by bringing together (as in some 
 following instances) the commandment and the 
 gloss. The strong sturdy prohibition, Thou 
 shalt not kill — one of the ten thunders of Sinai, 
 so stern and tremendous that they who heard 
 entreated that no ivord might he added — had 
 fallen into the manipulating hands of a later 
 Eabbinism, and received the feeble appendage 
 of a literalizing enactment, And whosoever shall 
 
8 SCOEN A BREACH OF 
 
 kill shall he liable to the judgment. Thus 
 translation might hesitate, not without apology, 
 between the " to " and the '' by " in this 
 Greek dative. It was said to them of old 
 time is true of Thou shalt not Jcill. It was said 
 by them of old time might suit better the 
 clause about liability to the judgment. We 
 have, indeed, if we examine it, not one, nor 
 two, but three speakers, in the sentences here 
 before us. There is the Divine word — there 
 is the human gloss — there is the God-Man 
 interpreting the one and removing the other. 
 God spake, man added to it, hut I say unto 
 you. 
 
 We pause for a moment upon the majesty 
 of the claim here advanced. It is the assertion 
 of a right to supersede all human authorities : 
 it is the assertion of a right to stand side by 
 side in authority with the Divine Legislator 
 Himself. The Divinity of Jesus Christ waits 
 not, as some would persuade you, for later 
 
THE SIXTH COMMANDMENT. 9 
 
 developements ; waits not even for the fourth 
 Gospel and for the Evangelist St John. It 
 breathes in each page of the first Gospel; in 
 the Sermon on the Mount, with its I say unto 
 you; in the Parable of the Tares, The Son of 
 ■Mem shall send forth His Angels... The field, 
 His field, is the world; in the revelations of 
 the last day, The Son of Man shall sit on the 
 throne of His glory... and before Him shall he 
 gathered all nations. 
 
 Whosoever shall kill shall be in danger of the 
 judgment. The nearest court of resident Levites 
 shall sit in judgment on him, and shall con- 
 demn. This was all that the Scribe had to say 
 upon this sixth statute of the Decalogue. All 
 was dull bare prose : there Avas the crime, and 
 there was the punishment — the act done and 
 that which came of it. Who troubled himself 
 to go deeper? Who busied himself about the 
 sin, when he had dealt with the crime ? Who 
 cared to dive into the depths of the heart, who 
 
10 SCORN A BREACH OF 
 
 cared to penetrate into the recesses of the life, 
 and interest himself about the poor disconsolate 
 creature of God that had sinned and must die ? 
 Still more, who cared to draw out of his sad 
 record something that should be of use to 
 fellow-men, to keep them off the shipwreck- 
 rocks which had been death and hell to men 
 of one blood and of one nature with them- 
 selves ? 
 
 Not the Scribe nor the Pharisee. Their 
 little office was magnified when they had settled 
 who should sit upon this case, and where. But 
 Jesus Christ — the Man of sorrows, acquainted 
 tuith grief — could He stop there ? Did He not 
 care who sinned, or who died for it, provided 
 the court were correct, the process exact, the 
 punishment certain ? Therein lies the difference 
 between Him and them. / judge no man. I 
 came to save the luorld. And to save is to fore- 
 warn. Beware then of this or that within thee 
 vvhich will drive thee upon this quicksand. 
 
TEE SIXTH COMMANDMENT. 11 
 
 / say unto thee, interpreting the sixtli com- 
 mandment of the Decalogue, Whosoever is angry 
 with his brother — yes, his brother, if he is a man 
 — he has committed murder. Anger is murder. 
 Cautious scribes have interpolated here the re- 
 servation, without a cause ^ ; just as other scribes 
 have inserted easily before provoked in the 
 Divine p^ean of Charity ^ They recalled, per- 
 haps, the saying, Be ye angry and sin not; 
 and thought that moral indignation ought to 
 be expressly exempted from the condemnation 
 of anger. But moral indignation needs no 
 such saving clause. Moral indignation never 
 shed blood; or, if it did, it was not murder. 
 No, the anger of v/liich Christ speaks under 
 the head of killinof, is, of course, sinful an^^er. 
 Let the local court, let the seven Levites, or the 
 three and twenty Levites, deal with that. 
 
 But the peculiarity, the originality, of our 
 
 ^ The dKTi of the received text is at least douhtful. 
 ^ See 1 Cor. xiii. 5, ov irapo^vueTai. 
 
12 . SCORN A BREACH OF 
 
 Lord's statute of murder, lies here ; not in the 
 mention of anger, but in the Raca and the 
 More which follow it. 
 
 Anger is of course unchristian. The lowest 
 court can judge of that. There is no need to 
 carry its questions to the capital. The justice- 
 room of the nearest borough can deal with 
 them. Not because they are trivial, but be- 
 cause they are obvious. Who does not see that 
 selfish, violent, uQO^overned answer is a breach 
 of the sixth commandment when Christ's light 
 is let in upon it? Let us go on — let us go 
 deeper. Let us go to the Raca, and the More. 
 
 The word Baca has had several interpreta- ■ 
 tions. It may mean — it probably does mean — 
 " empty " or " silly." Some have found for it a 
 more precise application. They have given it 
 the sense of one who errs in doctrine, and have 
 found encouragement for this suggestion in the 
 reference of the case to the council or Sanhedrin. 
 Some have ^oyiq on to take Fool in its occasional 
 
THE SIXTH COMMANDMENT. 13 
 
 derived sense of Atheist. The fool hath said in 
 his heart, There is no God, And thus we should 
 have that climax of insult of which we hear too 
 much in these days ; and the man who calls his 
 brother Raca will call him Heretic, and the man 
 who calls his brother Fool will call him Atheist, 
 and we shall have a graduated scale of affront 
 and calumny, by no means indeed imaginary or 
 unreal, but introducing perhaps one of those too 
 exact, too antithetical parallels, which forget the 
 dignity of the Divine Speaker in the smartness 
 and sharpness of a human repartee. 
 
 We may not be able accurately to distin- 
 guish, by shade of colour, the Raca from the 
 Mor^. Enough that they are distinguished in 
 the word of truth before us. Lighter, less 
 * harsh, less contemptuous, evidently, the one is 
 than the other. We can all feel a difference — 
 there is one — between calling a man Simpleton 
 and calling a man Fool. We can imagine our 
 Lord saying, Whosoever shall say Simpleton shall 
 
U SCOBN A BREACH OF 
 
 (in Gospel antitype) go before the Sanhedrin : 
 it is an offence against love, an offence there- 
 fore against the God of love — it shall not go un- 
 punished. Whosoever shall say Fool shall go 
 straight (in Gospel antitype) to the Gehenna, 
 the valley of Hinnom, in which idolatrous Is- 
 raelites once sacrificed to Moloch, and which a 
 royal Iconoclast defiled afterwards with burnt 
 bones of men. 
 
 Never let us strain Holy Scripture, the 
 words of Jesus Christ, into a rigid com- 
 pliance with rules of artificial rhetoric. Let 
 us acquiesce in a climax less than perfect 
 in an antithesis less than startling. There is 
 a wisdom above man's wisdom even in the 
 foolishness — an Apostle has gone before us — the 
 foolishness of God, as well as a strength above 
 man's strength in His weakness. 
 
 This we can see — and it is enough — that 
 between the first example and the second of 
 the motives of murder we have passed from 
 
THE SIXTH COMMANDMENT. 15 
 
 one region, from one climate, into another. 
 And if between the second example and the 
 third it is not so ; if the Raca and the More 
 are separated rather by degree than by kind ; 
 if a gulf is fixed between the one and the two, 
 and but a hair's breadth be discernible between 
 these two ; yet is our moral clear, and our 
 guidance certain : we have passed from the 
 motive of anger into the motive of contempt, 
 and the two contempts are at least distinguish- 
 able, while the fact that Scorn can hill is 
 brought out with terrible emphasis in the 
 combination of the two. 
 
 To make Scorn worse than Anger in the 
 region of malevolent passion — at all events, to 
 hunt the malevolent passion from the covert 
 of wrath into the cavern of contempt — is at 
 once an instructive lesson, and a striking 
 feature of the Gospel. It was said to the 
 ancients, as they quaked before the mountain 
 of the terrific Presence, TJiou shalt not kill. 
 
16 SCORN A BREACH OF 
 
 But I say unto you, the Church bought with 
 my blood, WJiosoever shall say to his brother, 
 jRaca, shall he liable to the council ; and who- 
 soever shall say, Fool, shall he in danger of 
 hell fire. 
 
 We are not to suppose that it is the luord 
 ''fool" which is the thing really prohibited. 
 Such an interpretation would be an example of 
 that Pharisaism against which the text itself 
 is directed. Christ Himself used the word. 
 Ye fools and hlind was one of His own 
 appellations of the Rabbis of that day. This 
 indeed would not of itself sanction our use 
 of it. He who knew what was in man had a 
 right to all words — and to this amongst them. 
 There is here before us an instance of the 
 power of the Bible — of our own English Bible — 
 upon the language and upon the conscience of 
 the people. The word of this text is under a 
 ban. Men who do not think much of Jesus 
 Christ, men whose conscience is not sensitive 
 
THE SIXTH COMMANDMENT. 17 
 
 to right and wrong, pay an unconscious homage 
 to the prohibition of one particular term of 
 contumely; would shrink from using, would 
 not be suffered to use in decorous society, one 
 to another, the arrogant, the insolent, the 
 exasperating word Fool. But it is of the 
 thought rather than the word that our Lord 
 speaks. Whosoever shall think of his brother 
 Thou fool shall be a transgressor, shall be a 
 murderer, in the eye of God. 
 
 There is no scorn in the Gospel. It might 
 be said indeed. Is there then unreality? is 
 there complaisance ? is there flattery ? is there 
 a double tongue and a false pretending? How, 
 without this, can I help thinking Thou fool 
 of half the men and the women who meet me 
 in society ? 
 
 We are not to call folly wisdom, any more 
 
 than we are to put darkness for light, or sweet 
 
 for bitter. It is implied everywhere in the 
 
 Bible that there is a diagnosis of folly possible ; 
 
 V. s. 2 
 
18 SCORN A BREACH OF 
 
 that we are not intended to be credulous, 
 to be promiscuous, to be either blind or false, 
 in our observation of character or in our inter- 
 course with mankind. There is a truthfulness 
 of seeing and estimating, there is an instinct, 
 and a duty also, of self-preservation, which 
 presupposes a sort of judgment npon characters, 
 and without which it would be idle to have it 
 written in Scripture — it is one text amongst 
 many to a like purpose — He that walketh with 
 wise men shall he luise, hut the companion of 
 fools shall he destroyed. 
 
 But who does not feel that this is a different 
 thin Of altosjether from scorn ? 
 
 Scorn is, first, arrogance, and then cruelty. 
 
 It is the second of these which gives it its 
 place here, as a breach, in spirit, of Thou shalt 
 not kill. 
 
 But even this rises out of the other. Cruelty 
 itself is first pride. What enables thee to 
 injure thy brother ? What makes it possible. 
 
THE SIXTH COMMAXDMEXT. 19 
 
 makes it endurable, to tliee, to make tliat 
 other life wretched, or to stamjD it out ? What 
 but that thou art greater and nobler, more 
 valuable and more necessary, than that other I 
 Who stops to ask himself, What have I that 
 I did not receive ? who made me thus, and 
 another thus ? Scorn forecloses such question- 
 ings : the tlioufool in the heart makes the life 
 selfish and the dealing disdainful. 
 
 Yes, there is a deeper thing than anger 
 even in the slaying. The WTath would not 
 rise, for some Avrong done to the self-love, 
 for some standing in the way of my interest, or 
 of my honour, or of my love, for some supposed 
 slight put ujDon me, or affront offered, or rivalry 
 threatened, if there were not first in me that 
 idea of importance, that notion of superiority, 
 that conceit of self, of which the natural voca- 
 tive for the other being is. Thou fool. Then 
 the self-thwarted becomes the self-avenger, 
 and the little insignificant unimportant life 
 
 2—2 
 
20 SCOEX A BREACH OF 
 
 must go down before the one which is so large 
 and so essential. 
 
 Thus it is that the prohibition before us 
 ranofes itself under the statute of murder. 
 Scorn is murder. Witness the examples of 
 which India under English rule is fertile. The 
 ruling race, in its heart, says Fool to the native. 
 The arrogant thought cherished becomes inso- 
 lence, becomes violence, becomes homicide, 
 under provocation, and marvels if it must be 
 tried for it. But why cross the seas for our 
 examples ? Where is not the contemptuous 
 thought ready to be oppression, ready to be 
 murder, if it had scope? That superfluous, 
 that trivial, that inferior life, what matters it ? 
 let me insult it, let me trample upon it, let 
 me put it out, if it is very much, or very 
 obstinately, in my way. 
 
 We have sought to bring into view the 
 first meaning of the precept — its connexion 
 with the sixth commandment — its investigation 
 
TEE SIXTH COMMANDMENT. 21 
 
 of the motives of murder. But we feel, as we 
 speak, that there is a deeper truth and a yet 
 more instructive lesson behind. 
 
 Anger and contempt point towards murder, 
 while we think only of the body. But is not 
 He who thus traces murder to its source en- 
 laroino^ also its definition? It misfht seem to 
 require some ingenuity to connect the red 
 hand of the murderer with the inward thought 
 of the heart, Tliou fool. But not so when we 
 think what it is, in Christ's sight, to kill. 
 Not when we remember His own saying, Fear 
 not them tvhich kill the body. There is some- 
 thing else which can be killed. There is the 
 life's life of the man. There is the bright 
 vio^orous intellect, ever bracing^ itself for new 
 marches and new conquests, and needing for 
 their achievement an atmosphere in which it 
 can breathe, and a sky under which it can 
 enjoy. There is the warm loving heart, eager 
 for affection, quick to offer, quicker to resjDond ; 
 
22 SCOBN A BREACH OF 
 
 the heart of which sympathy is the life 
 and coldness the destruction. There is the 
 informing, animating, quickening soul; the 
 thing in each one of us which struggles up- 
 ward, makes for the light, wills the good, feels 
 the force of right, accuses itself for its failures, 
 rises or would rise from its falls, feels that 
 it has a purpose in being, would not perish 
 without having done its work, would not be 
 extinguished till it has both shone and kindled, 
 would not depart hence till it knows the 
 wldther and the to wliom. Surely when our 
 Lord Jesus Christ made the Raca and 
 More murderers, He was teaching a new 
 lesson as to the real and the unreal killinor. 
 
 o 
 
 He was elevating our idea of life and death, 
 quite as much as He was showing how con- 
 tempt, no less than anger, may prompt to 
 homicide. 
 
 In this point of view, how instructive be- 
 comes the prohibition of so much as the thought, 
 
THE SIXTH COMMANDMENT. 23 
 
 Thou fool. What is it which depresses and 
 beats down the intellect, v/hen it would march 
 and learn and knoAv? Who are the unsuccessful 
 teachers, the inefficient lecturers, in our Schools 
 and Universities ? Are they not the conceited 
 self-satisfied men, who cannot put themselves 
 even in imagination on the level of the learner, 
 who make him feel himself accosted as a fool, 
 and by being so accosted made so ? Who are 
 they to whom we owe the earliest and (after 
 all) the most substantial acquirements, the 
 very tools and implements of all subsequent 
 progress, of all later attainment? Who but 
 the loving sister or mother who fostered the 
 nascent intellect by an encouragement which 
 put growth into it ? 
 
 And what is it which stunts and dwarfs and 
 deforms the yet higher life in all of us, the 
 life of feeling and the life of love ? What is 
 it which has sometimes turned the generous 
 warm-hearted boy into a fastidious, discon- 
 
24 SCOBX A BREACH OF 
 
 tented, loveless misantlirope ? TThat but tlie 
 contempt "^th which his earliest tenderness 
 was treated by the being upon whom it wiis 
 lavished not wisely but too well ? 
 
 But what is it which kills the soul — ^long- 
 ing to live the life which hath immortahty, 
 longing to receive, longing to communicate, 
 blessing ? Is it not this — the calm quiet Thou 
 fool which just looks at us the evil eye ; which 
 silently, civilly, courteously implies the ridi- 
 culousness of our even attempting, even wish- 
 ing, to be either this or that to any one Hving 
 thing that moves or creeps or crawls upon 
 this earth ? Or, if we look T\ithin, and think 
 not of the desire to benefit, but of the soul's 
 hunger and thirst after righteousness; is it 
 not, here again, scorn — scorn not spoken but 
 given to be understood — which quenches, in- 
 side us, the smoking flax of grace, the spirit 
 for brave resolve, the trust in One not against 
 but for us ? TTho is it that heljDS me to be 
 
THE SIXTH COMMAXBMEXT. '2o 
 
 better? Is it not the man who believes in 
 me — or, if this cannot quite be, the man who 
 expects, the man who hopes, for me ? Yes, 
 the man who knows or makes room for my 
 poverty, my ignorance, my fault, my sin, yet, 
 because He also knows of a love stronger 'than 
 hate, and a strength prevalent in weakness, 
 feels, and lets me feel, that there is an omni- 
 potence in the self-despair ? 
 
 We see then, by the opposite, that the man 
 who thinks scorn of me is maleficent towards 
 me if not malevolent; that he who so much 
 as thinks at me Thou fool may be the murderer 
 in me of that which is my life. 
 
 The Scripture precept makes no exception 
 when it says, Honour all men. It counsels 
 not unreality, complaisance, or flattery. It 
 says not, There is in all men something t<;' 
 admire, something to compKment, something 
 of which to say, It is good, it is beautiful, let 
 it alone. But it says this, There is no living 
 
26 SCORN A BREACH OF 
 
 thing — made to live, kept in life, by the Self- 
 existent and the All-wise — to which any other 
 living thing shall be justified, shall be even 
 true, in saying Contemptible or in saying 
 Fool. In each living man there is some- 
 thing to honour, were it but the fact that he 
 hath his life from God. In each there is 
 something to respect, could we but find it ; 
 something to hope for, could we but discern 
 it ; something to work from, could we but get 
 at it. Were it but the misfortune of home 
 or education, of circumstance or companionship, 
 of temperament or temper, of defective powers 
 or mind deformed, surely the more privileged, 
 the more advantaged, ought rather to honour 
 than to contemn. This it is which makes 
 ministry possible; yea, the ministry of the 
 dying bed, or the ministry of the condemned 
 cell. The image of God, discoloured, defaced, 
 sin-stained, sin-corroded, is there still, beneath 
 all ; beneath the wickedness, the cunning, the 
 
THE SIXTH C03IMA^'DME.\T. 27 
 
 falsehood £ind filthiness, of a whole life of 
 sinning: and it is the secret, it is the power 
 also, of the God-taught, instead of scorning, 
 instead of saying to this lost brother, Thou fool, 
 to find out that image, and to make it find 
 out itself. 
 
 Suffer, brethren, the w^ord of exhortation. 
 AYherever there is power, wherever tliere is 
 advantage, there is the capacity at least, and 
 the temptation, of scorning. Our Lord ad- 
 dressed Himself to no imaginary, no impro- 
 bable, audience, when He bade His disciples 
 to beware, as they loved Him, of the rising 
 thought of scorn. We have called it the 
 temptation of power ; yet with equal truth it 
 might be called the very touchstone and cri- 
 terion of weakness. The young schoolboy can 
 despise his fellow for having a less fleet foot 
 or a less cunning hand than his ow^n ; can even 
 make a mock at the halting gait of the cripple, 
 or the faltering speech of the paralvtic. He 
 
•28 SCORN A BREACH OF 
 
 lives to learn the uilkindness, the ungenerous- 
 ness, the unmanliness, of such contempts : the 
 growth of real strength corrects instead of 
 fostering the self-conceit of inexperience. It 
 ought to be thus in all things. It ought to 
 be thus with all contempts : they ought to be 
 outgrown with the growth of the man ; they 
 will be so with the growth of the real man — 
 the man of mind and heart, of soul and spirit. 
 But this growth is often capricious, often inter- 
 mittent ; and infantine, babyish judgments 
 survive into full stature and even into hoar 
 hairs. 
 
 There is a scorning which parades itself in 
 smart writing, and which recommends a tone 
 of contempt as an accomplishment of the 
 intellectual. There is an affectation of sneer 
 and sarcasm, but too easily caught, and but too 
 attractive to the young. There is a quick eye 
 for the ludicrous, and a ready tongue for satire, 
 and a lively imagination to extend the bounds 
 
THE SIXTH COMMANDMENT. 29 
 
 of the ridiculous till tlie landmark is removed 
 altogether between profane and sacred, which 
 are irresistibly alluring to some natures, infi- 
 nitely more sparkling and more impressive 
 than the speech of simple truth and the judg- 
 ment of honest charity. 
 
 Even they who rise above these coarser 
 influences of the scorner have a danger of 
 their own in that very superiority. How 
 severe oftentimes is the verdict of a moral 
 young man upon a weaker or less disciplined 
 comrade. How little mercy does he show to 
 the promise which comes to nothing, to the 
 effort which failed to succeed, to the faint hand 
 which (in Scripture phrase) smote thrice and 
 stayed. How readily does he pronounce upon 
 the hopelessness, the good-for-nothingness, of 
 a character which yet has to live out its days, 
 and has to go afterwards to the judgment. 
 Let him lay to heart the warning of Jesus 
 Christ, that he who says to his brother, Eaca 
 
30 SCOBy A BREACH OF 
 
 or Fool, ma}^ even be that brother's slayer. 
 These are just the severities which make hell 
 enlaro^e herself. Let the brother of firmer 
 mould and more established virtue be the 
 helper and not the sentencer of the lagging 
 dallying companion. The day may come, even 
 to him, when he shall find his own utmost 
 strength like the tow tulien it toucheth the fire in 
 the face of some yet invisible influence which 
 shall try his very life of what sort it is. 
 
 But not virtue alone, relioion also, has 
 its scorning. We can understand, we can 
 respect, if we cannot sympathize with, every 
 honest conviction of doctrine or ritual : we 
 cannot respect the arrogance which makes 
 another an offender for a word, catches at the 
 mispronunciation of some Shibboleth of Pro- 
 testantism, or looks down upon a hair's breadth 
 departure from the tradition of a (so called, 
 but often self-styled) Catholicism. It is the 
 Baca and the More, in these matters, which 
 
THE SIXTH COMMANDMENT. 31 
 
 bewray them : right or wrong in themselves, 
 they are wrong certainly in the positiveness 
 and in the disdain, 
 
 Whosoeve}^ shall say, Tlioii fool, shall he in 
 danger of hell fire. 
 
 O, if the Eternal Son, 0, if the Holy Spirit 
 of God, had said to fallen man, lying in his 
 vice and lying in his ruin, Thou fool, where 
 had been hope, v/here had been redemption ? 
 Jesus Christ saw in him the Father's handy- 
 work, knew that the Creator could re-create, 
 and came forth from Him to do it. The Holy 
 Ghost saw the ruined being lifted and re- 
 created, yet needing the perpetual presence, 
 the unwearied indwelling; and though the 
 thing to be indwelt was hospital and prison 
 and mad-house in one, He hesitated not to 
 give up the two millenniums or the six mil- 
 lenniums of a Divine Heaven, that He might 
 wrestle with the obdurate, and, one by one, 
 bring again the lost. 
 
32 SCO EN A BREACH, Sc. 
 
 And the Father — the Holy and Almighty 
 yet most merciful Father — He was in the One, 
 He was in the Other ; He gave, He sent ; He 
 sympathizes, and He will save ; and thus the 
 precept, Thou shalt not kill, becomes the fact, 
 This my son was dead and is alive — Angels in 
 heaven are enabled to sing a new song over 
 sinners repenting, and one man after another 
 falls on the long sleep, saying, I know whom I 
 have believed : I shall be satisfied, when I awake, 
 ivith Thy likeness. 
 
 Divine scorn is a contradiction in terms : 
 let us make it to be so with the human. 
 
II. 
 
 THE SYMPATHY OF GOD A 
 NECESSITY OF MAN. 
 
 V. s. 
 
11. 
 
 TEE SYMPATHY OF GOD A NECESSITY 
 OF MAN. 
 
 Maek iv. ^S. 
 Master, car est Thou not that tue perish .? 
 
 In a dangerous storm on the capricious inland 
 sea of Gennesaret, a little boat, occupied by 
 thirteen persons, is crossing from the Western 
 to the Eastern shore. The waves are beating 
 into the ship, so that it is now full of water : 
 and One, evidently the Leader of the little 
 company, is in the hinder part of the vessel, 
 not helping, not cheering, not sympathizing 
 with the rest ; no — asleep. It is He who 
 suggested the crossing; He, who, when the 
 
 3—2 
 
36 THE SYMPATHY OF GOD 
 
 evening of a long toilsome clay was come, had 
 said, Let us j^ciss over unto the other side. In 
 some sense, then, He was to blame for the peril. 
 Why had He not foreseen the winds and the 
 waves, and postjDoned the voyage at least till 
 the morning? They had trusted Him — not 
 wisely but too well : and now, instead of feeling 
 for them in their distress, He lies there taking 
 His rest; lies there asleep. The sting of the 
 danger is in that sleep. If He were awake, 
 and alive to their trouble, they could have 
 borne it. They were always ready to follow 
 Him ; sometimes they thought they could die 
 with Him. But that He should be indifferent 
 to their alarm, that He should be able to sleep 
 through it, this was unkind, this was unlike 
 Him. Half in astonishment, half in reproach, 
 they at last awaken Him with the question, 
 Master, carest Thou not that tue perish ? 
 
 Miracle and parable are but differences of 
 name in many places of the Gospels, and it is 
 
A NECESSITY OF 3JAN. 37 
 
 SO here. That crossing, that storm, that sleep, 
 that awakening, all were typical : real as facts, 
 significant as emblems. They have all been 
 acted again and again in human lives, in 
 spiritual histories. Redemption itself is just 
 that — a world's misery, a world's sense of 
 neglect, a Divine sleep, a Divine awakening : 
 the times of that ignorance God ivinked at, 
 at last He interposed for deliverance, rebuked 
 the wind and the sea, and would have all men 
 everywhere to be saved. 
 
 Master, carest Thou not tJiat lue perish 1 is 
 one of those graphic and pathetic touches 
 which we owe to this second Gospel. The 
 other Evangelists are contented to say, Master, 
 Master, we perish ; or, Lord, save us; ive perish. 
 St Mark, preserving (it may be) a reminiscence 
 of St Peter, who was himself present on the 
 occasion, gives that which we seem to re- 
 cognize at once as the exact expression; repre- 
 sents, at all events, the precise point of tlie 
 
38 THE SYMPATHY OF GOD 
 
 feeling, in this Carest Thou not? is it nothing 
 to Thee whether we live or die ? hast Thou 
 no thought for us who have left all for Thee? 
 
 There can be no doubt that, even amongst 
 human beinofs, it is an immense aggravation of 
 any calamity to feel that it is not cared for. 
 To suffer unregarded, neglected, unloved, with 
 cold careless eyes looking on, or closed in idle 
 sleep which one touch of sympathy would have 
 prevented, is a thing differing in kind as well 
 as degree from any suffering which has love or 
 even pity as its companion. 
 
 The expostulation of Gethsemane, Couldest 
 not thou watch with me one hour? was the 
 utterance (in part at least) of a human distress. 
 Made in all things like unto His brethren, the 
 Man of sorrows was expressing in that pathetic 
 interrogation the very thought breathed once, 
 with apparent but only apparent reason, to 
 Him, Carest Thou not that %ve perish ? Even 
 He, proving in all things His Deity by His 
 
A NECESSITY OF MAN. 39 
 
 Humanity, Avas human also in this, that He 
 accepted, that He even yearned for sympathy, 
 and could say, in the agony of the sin-bearing, 
 to one from whom He might have looked for 
 compassion, Carest thou not for this horror of 
 great darkness, for this fear of death which is 
 fallen upon me ? 
 
 All have known at some time the double 
 sadness of a bereavement which, for any reason 
 or for none, has lacked sympathy. Sometimes 
 there has been a character veiled from all but 
 its very nearest and dearest. Surrounding 
 friends, even friends near as a brother, have not 
 been admitted to the privacy, or have not been 
 congenial to the disposition, of the person whose 
 departure has created, just for one heart, a per- 
 petual desolation. And how has it jarred upon 
 that one heart to hear the vague condolences, 
 to receive the inadequate, the half unreal, la- 
 mentations, of those who compassionate indeed, 
 but cannot sympathize with the individuality of 
 
40 THE SYMPATHY OF GOD 
 
 the orphanage or the widowhood which must 
 go with the one mourner to the grave ! 
 
 Thus is it in all experiences : we see it 
 even in the vilest. The hisses and execrations, 
 even the curses not loud but deep, of a con- 
 demning mob, have had power to add bitter- 
 ness to the last horrors of a public execution. 
 For these have been the infallible evidences 
 that no man compassionates; that over those 
 fathomless, those gloomy waters, there plies no 
 vessel of commiseration. These have brought 
 home to the dying criminal the awful convic- 
 tion — more awful than any death — that no 
 man cares that he perishes. 
 
 On the other hand, there is no fear and no 
 anguish and no form of death which may not 
 be soothed and mitigated by the presence of a 
 generous, heart-deep, selfless sympathy. It is 
 no stretch of imagination to hope, that some 
 softening influence may have communicated 
 itself to the hearts of those shipwrecked 
 
A NECESSITY OF MAN. 41 
 
 marioers of yesterday, in the sight of pier 
 and beach swarming with agonized beholders, 
 powerless indeed to help, but strong to feel, 
 and assuring them by look and sign that there 
 were those who cared if they perished. And 
 it is no imagination at all, but the simple 
 record of certainty, that those brave miners of 
 a Welsh valley, whose very names are become 
 within these last weeks household words for 
 England, found hunger itself assuaged by the 
 first sound of hands and voices busy for their 
 deliverance : found in the beiufTj cared for, louo^ 
 days ere that caring could ensure the rescue, a 
 relief from the chief horror, of desertion and 
 desolation, such as bore up through nine days 
 of suspense the sinking spirits, and would have 
 made death itself less than intolerable, just by 
 reason of the same peculiarity of human na- 
 ture, to which indifference is the sting of 
 suffering, and sympathy the very life of life. 
 It is this known instinct of nature wliicli 
 
42 TEE SYMPATHY OF GOD 
 
 makes the last offices of nurse and physician, 
 of pastor and friend, so powerfully ministerial 
 to the bed of inevitable, inexorable death. It 
 is this which has added the last touch of 
 misery to deaths died in abandonment or 
 exile, where there has been none to catch the 
 last sigh, to breathe the name of home, or to 
 point the eye and the heart upward to that 
 opening heaven where the Son of Man stand- 
 eth at the right hand of God. 
 
 But in the instance before us there was 
 a more than human sympathy missed and 
 craved for. And thus it carries our thoughts 
 into a region above that of earthly brother- 
 hood, and suggests some reflections, not unsuit- 
 able (I trust) to the occasion, upon the com- 
 plaints and expostulations of humanity itself 
 in the ear of a God that hideth Himself and 
 a Saviour seeming to slumber. 
 
 It cannot be denied that there are many 
 facts and many experiences in the life of this 
 
A NECESSITY OF MAN. 43 
 
 world, which irresistibly suggest the question 
 whether God can be waking, or, if wakeful, 
 caring. To try to enumerate such phenomena 
 is as needless as it would be painful. We 
 cannot but read this sleep of Jesus Christ, in 
 the boat tossed by the waves, with His disciples 
 standing by, wondering and half murmuring, 
 as intended to represent the world-wide age- 
 long mystery to which we are pointing. 
 
 It does seem wonderful, not only or 
 chiefly that there should be pain, disease, and 
 death, in the earth — earth beino- what it is 
 in the matter of sin : for we cannot but feel 
 that it would be more wonderful still, a real 
 offence to faith, a real stumbling-block to 
 virtue, if a sinfid were not also a suffering 
 creation : but how, in the confession of the 
 Book of God itself, all the foundations of the 
 earth are thrown out of course by the exist- 
 ence of sin upon it, and by the perversenesses, 
 mismanagements, and self-contradictions, which 
 
44 THE SYMPATHY OF GOD 
 
 are the growth and fruit of that primary fact 
 of evil. Carest Thou not, we are tempted 
 to say to the Divine Ruler Himself, that, 
 whether it be by a moral murder or by a moral 
 suicide, we Thy creatures are perishing ? 
 
 And even if this mystery of the exist- 
 ence of evil were explained or palliated, it 
 would still be wonderful how evil should be 
 allowed to spread and diffuse itself, where 
 there was either no freedom of choice on the 
 pa,rt of its victim, or even a will to resist if 
 the strength were but present. We see the 
 ancestry of evil, tainting to remote genera- 
 tions an offspring which had nothing left for 
 its inheritance but the memory of crime and 
 sorrow. AVe see a leprosy of shame and vice 
 corroding the very walls of houses, in which 
 nevertheless women and children must dra<^- 
 
 o 
 
 out their miserable being, though to do so is 
 to be involved in consequences of wdiich they 
 are not originators but victims. Nay, we see, 
 
A NECESSITY OF MAN. 45 
 
 here and there, efforts made, difficulties en- 
 countered, battles waged, in the vain endeavour 
 of some helplessly entangled life to rid itself 
 of those fetters of evil which it had no share 
 in riveting. How can all this be — we vex 
 ourselves with the question — if indeed there 
 is a God at once of holiness, love, and power, 
 superintending, ruling or even overruling, a 
 world which He caused to be and which He 
 keeps in being ? Car est Thou not, we find 
 ourselves asking, as we suffer or as we look 
 on, Car est Thou not that we 2:)erish .? Is 
 it possible that neither the violence, nor the 
 malignity, nor the blasj)hemy, of wicked men 
 should evoke the interference, were it but for 
 the protection of the innocent, of a God living 
 and waking, a God on the side of right, and 
 a God resistless in power ? 
 
 These questions are as old as the Fall, and 
 we have learned in some measure the lesson 
 of patience concerning them. But when the 
 
46 THE SYMPATHY OF GOD 
 
 experience comes into a man's own life, he 
 finds himself still asking, Carest Thou not 
 that I ][)erish'^ Painful it might still be to 
 suffer — pain and suffering are but names for 
 each other — painful it must be to live uneasy 
 days, in body or spirit, through poverty and 
 its circumstances, through disease and lone- 
 liness, through fears and fightiags on spiritual 
 subjects, through cavils of doubters, and taunts 
 of scoffers, and all the thousand tortures of 
 a busy and inventive infidelity : painful this 
 must be, whatever its shape and form : yet 
 even this is not the w^orst thing. If I could 
 see in all this a kindly purpose, an end and 
 an aim, like that spoken of by the Patriarch, 
 When He hath tried me, I shall come forth 
 as gold, I could bear anything. I can under- 
 stand that I w^ant a sharp discipline, of scourge 
 and cross, to cure me of my levity and my 
 vanity. I can understand that I want earth's 
 lamps darkening, one by one, to make the 
 
A NECESSITY OF MAN. 47 
 
 light of heaven precious or even real to me. 
 The dreadful, the intolerable thing is, to be 
 left alone in this process ; to be allowed to 
 fancy myself the sport of chance, the plaything 
 of destiny ; to see no hand guiding and no 
 finger pointing anywhither, and therefore to 
 be constantly driven, by stress of searching 
 winds and lashing weaves, to look towards the 
 unseen Presence, and say, Carest Thou not that 
 I perish ? 
 
 We might go still further, and say that the 
 sympathy of God is more vital to us even than 
 His Omnipotence. The disciples accejjted the 
 perishing — in other words, the non-interven- 
 tion of Christ to save : w^hat they could not 
 accept was His not caring. In its influence 
 upon the heart, to care is more than to save. 
 Love is more than power, even in the Divine. 
 We must not make light of any one of the 
 attributes : it is the combination of all the at- 
 tributes which indeed forms our very conception 
 
48 77/ A' .HY Mr A THY OF (;<}l) 
 
 of (Jfxl. '\\) .sui)[)0.s(; {\()i\ wW (;l,s(!, ,'ui(l y(;i lltniicd 
 ill f)oiiiL (^r f)o\vr;r, na,nriol seriously Lo nJlowcd 
 wiUioiil, rol)l)iii,i^ oiuscIvoH of llis .Deity. lint 
 it is [)(;nnissil>l(; to <(o all l(;n<^HJis In pr(;ssin;[^ 
 ono \)\j one n|)on onr li(3artH all J I is perfec- 
 tions. And to-d.'iy we ]iav(i before us ]fis 
 .sympathy. VV'e ;u(; dvvellin;^- npon tlie tlionglit 
 liow ess(;ntl;i,l it is t]i;i,t 1I(.' slioidd e;u-e for us; 
 liow .'disolntely notliin,^^ can make up to us 
 for tli(! n,l>senc(! of tlm.t r;are. Far Ixitter woidd 
 it 1)0 for ns, .-is sf)iritual ,'uid immortal }>(;in;,'-s, 
 to inia,;^iiie tli;it tliere mi^lit be soiric op[)osirig 
 «'uid. tlivvartin^^ iinpedinient in tlic way of the 
 |)res(!nt ex(;i-cise of (;!od's attribute of Omnipo- 
 tence!, tliati that there should Ije any defect or 
 any (;oldn(;ss in His love. If wc could believe 
 that tli(! true c;x[)la,nation of the present con- 
 fusion vv.'is iJiis, tlia,t the power of evil, though 
 <loom(Ml, is not yet actuaJIy suljclued and subju- 
 ^;it(!d to tlie ini^lit oC (;iod ; that there is a real 
 warfare ^oing on, such as the Apocalypse 
 
A NECESSITY OP MAN. 40 
 
 paints tx) us, })otvvccn two (3inf)In;H of" V\<j;\\t and 
 (larknoHS — ili;it, so far from l)(;iri<( aslo(!p or 
 being in(Uffcr(3rit, (xod is condiKjIJni^ a cam- 
 paign, as for (](;foat or victory, aL,nujist tlio 
 united rebel forces of (ha,gon, beast, and false 
 proplict ; and tliat, tliouj^di tlie final issue is 
 certain, the; last field is n<;t yet i\)U<j;\\i, nor 
 captivity y(;t led captive — this would go f;i,r 
 to reconcilo us to tlie conditions .'ind the expe- 
 riences of the present ; for it would id least 
 securo to us His lively w;d<(dVd synipathy with 
 every soul's struggle and (;v(;ry life's agony of 
 our owri : it would (explain to us, as far more 
 than a parable, tliat revelation of" joy in li(!;i,vcn 
 over eacli sinncir that rep(!ntetli, of minisloring 
 spirits sent fortij thence to watch over th(; lieirs 
 of salvation : it would l;i,y to rest, thoroughly and 
 for ever, that bitterest and cruellest of all sus- 
 picions, Master, car est Thou not thai we perish ?■ 
 And when a man lias mad(i up his mind, 
 at all costs, to believe in the JJivine care f(jr 
 V. S. 4 
 
50 THE SYMPATHY OF GOD 
 
 him — and when we say, "at all costs," we 
 mean at the cost of supposing some temporary 
 limit to the present exercise of the Divine 
 power itself — he will find, as he casts himself, 
 day by day, upon that love and that compas- 
 sion, that, for him at all events, however it 
 may be for the universe, the power is already 
 sufficient too. He may still be unable to add 
 one jot or one tittle to the old arguments 
 about the existence of evil ; he may count it 
 more reverent, as well as more true, to say, 
 Buch knowledge is too tvonderfal for me, I can- 
 not attain to it; but he will find that the 
 difficulty is no longer, for him personally, a 
 moral difficulty ; he will find that prayer does 
 bring him the needed comfort and the needed 
 help — as his day, so his strength is — beginning 
 with the axiom. Thou, God, carest, he passes 
 on into the experimental conviction, There is 
 none like unto Thee, Lord: there is not one 
 that can do as Thou doest. 
 
A NECESSITY OF MAN. 51 
 
 This is the present privilege of all who, for 
 good or ill, cast in their lot decisively with 
 Jesus Christ. Though for these, as for others, 
 the theory of life is still dark and baffling, the 
 practice is like the light shining more and 
 more till the perfect shall come. On the 
 hypothesis (as men speak) of the Gospel, the 
 reading of the great riddle is but a question 
 of time. For each particular life committed to 
 it the mystery is unveiled already. Yet a little 
 while, and He that cometh shall come, makes 
 patience, patience and hope, patience, hope, 
 and courage, these three, the sum and sub- 
 stance, the sufficient stay also, of the life that 
 is. For others it is not so. On the life that 
 has undertaken itself, its own charge, its own 
 guidance, its own solution, the shadow lies 
 heavily, and must lie, and the sun goes down 
 in gloom. Whatever may be the eventual 
 consolation of the race, that life has placed itself 
 outside it. It has no evidences to add to the 
 
 4—2 
 
52 THE SYMPATHY OF GOD 
 
 stock of hope, it has no encouragements to 
 carry to the account of patience. To it the 
 one only enquiry must be that of the text. 
 As it marks the deepening anxieties of men 
 and nations — as it hears of tottering faiths 
 and despairing deathbeds — as it watches for 
 the morning that comes not, and elaborates 
 constitutions, Divine and human, v/hich re- 
 fuse to march, it can but look upward into 
 the inscrutable impersonal heaven, and ask, 
 Thou, if there be One in hearing — if all be 
 not vague chance, shifting change, or in- 
 flexible law — if there be any One above, in- 
 telligent however silent, carest Thou not that 
 we perish ? 
 
 The question might have been asked with 
 some force of reason — may be propounded still 
 for such as believe not — were it not for that 
 Divine intervention of which we have but 
 just passed from the annual commemoration. 
 The very reckoning of our years, little as we 
 
A NECESSITY OF MAN. 53 
 
 may notice it, reproves and forbids the ex- 
 postulation of the not caring. It may be 
 possible to exaggerate — certainly to misre- 
 present — the effects, as already realized on 
 earth, of the Incarnation of our Lord Jesus 
 Christ : it is impossible to overstate the argu- 
 ment of the sympathy and of the love. We 
 may marvel at the slow march of the Gospel 
 towards the conquest of nations, at the back- 
 ward steps, here and there, of its beneficent 
 influences, at the re-gathering of clouds of 
 sin and misery once dispelled, at the imperfect 
 success, everywhere, of that message of peace 
 and holiness which ought by this time to have 
 spread a new life over the face of the whole 
 earth. We may feel — and we ought to feel— 
 the responsibility of this failure as lying indi- 
 vidually upon all who profess, but do not live, 
 the Gospel. We may go so far as to say that 
 mankind is still perishing, though the light 
 of day has searched out the chambers of 
 
54 THE SYMPATHY OF GOD 
 
 imagery, and made it no longer excusable to 
 sit or to walk in darkness. Like the disciples 
 on the sea of Galilee, we may feel ourselves 
 in jeopardy, the Gospel having failed to 
 work in us its saving work, and rather re- 
 vealing than dispersing the gloom of sin and 
 death. 
 
 One thing we cannot say — that our Master 
 cares not. If He had not cared to save, would 
 He have left the glories of Heaven to be 
 born of a woman, to be made one of us, to 
 share our weaknesses, temptations, and sorrows^ 
 to be despised and rejected by His own, to 
 stoop at last to death, even the death of the 
 Cross ? Certainly He cares if we perish. Say, 
 if you must say it, with the scoffer, that He 
 attempted the impossible, that He miscalcu- 
 lated the comparative forces of antagonist good 
 and evil, that He failed in His great adventure, 
 that He lived and died in vain. Say, if you 
 must say it, with the scoffer, that He was 
 
A NECESSITY OF 3IAX. 55 
 
 conscious of failure, that He felt Himself de- 
 feated, tliat He died broken-hearted. At least 
 you cannot accuse Him of not caring. He took 
 it upon Him to deliver man, He came upon 
 earth, He endured the contradiction of sinners, 
 He submitted to the last agonies, that He might 
 help, that He might redeem, that He might re- 
 generate, those who cared not for one another, 
 those who cared not for themselves. 
 
 And though we can, if we will, perish in 
 spite of Him — though a salvation by force is 
 no salvation, and a soul that will slay itself 
 can, and a fallen nature can always remain so, 
 or sink lower and lower by successive acts of 
 willing till it reaches that awful, that myste- 
 rious ruin to which Holy Scripture gives the 
 name of the second death — this need not be. 
 The salvation of Jesus Christ is a sufficient 
 salvation — to the uttermost is its watchword — 
 not by force, nor in spite of us, but with the 
 consent of a will made willing, He can justify 
 
^( 
 
 50 THE SYMPATHY OF GOD 
 
 and sanctify, He can strengthen, and bless, and 
 save. 
 
 If ever He should seem to sleep through 
 our sorrows, or to be indifferent to our prayers, 
 this is but to try our faith, to sober our light- 
 ness, to quicken our earnestness : soon will He 
 arise and rebuke the wind and the sea: at 
 last, for one and for another, He maketh the 
 storm a calm, so that the waves thereof are 
 still. 
 
 Garest Thou not? has a voice for the dis- 
 ciple as well as for the Lord. It reproves the 
 lazy loitering, the purposeless sauntering, the 
 silly dreaming, in which so many of us pilgrims 
 and voyagers pass this responsible, this anxious 
 lifetime. Not to care that we perish is suicide 
 — not to care that our brother perishes is 
 murder. Christ cared, God cared, that we might 
 care : and yet, as I look within, as I look around 
 me, I find almost nothing that expresses, almost 
 
A NECESSITY OF MAN. 57 
 
 nothing that is consistent with, this anxiety. 
 I see lives given to this one thing, the making 
 themselves easy and soft and luxurious. I see 
 minds relaxing themselves by every senti- 
 mental, sensational, sensual study. I see 
 souls, not so much bravely encountering ques- 
 tions of doubting, on purpose that they may 
 know and on purpose that they may judge, 
 but rather indolently suspending everything, 
 as though doubt were wisdom — as thoug-h it 
 were an evidence of power to be fertile in 
 cavilling, cruel in unsettling. if we would 
 be thoughtful ! O if we would be considerate I 
 if we would work ! if we would care ! 
 
 "Give me one serious man" was the French 
 statesman's challenge. "Give me one," we will 
 echo it, " who cares if he himself — cares if his 
 brother — perishes." 
 
 Standing this day on the margin of an 
 undiscovered future ; hearing Jesus Christ say 
 to us -this morning, Let tis C7^oss to the other 
 
58 THE SYMPATHY OF GOB 
 
 side; knowing, yet not knowing, what that 
 other side means — a condition, at all events, of 
 mind and heart, different from, yet made by, 
 the present — let ns gather all our energies 
 for the mystic, the allegorical crossing. Let us 
 resolve, like the disciples before us, two things 
 — that we will obey the summons as His, and 
 that we will take Him with us. This if we 
 do, we need fear no evil ; no, not if the weeks 
 of this Term should contain in them the 
 transition from health to sickness, from life 
 to death. 
 
 No stranger can visit unmoved those so- 
 lemn memorials, of marble slab or painted 
 window, which keep fresh in your Cathedral 
 Church the loved names of young men called 
 suddenly, by accident or fever, from amidst 
 the energetic movements of Academical life 
 into the stern realities of an everlasting here- 
 after. They live still — there, and here : there, 
 we trust, resting, serving, knowing, learning, 
 
A NECESSITY OF 3fAN. 59 
 
 worshipping, aspiring; liere, in salutary ad- 
 monition for those that come after, bidding 
 them to be ready always, remembering their 
 Creator in the days of their youth. 
 
 This may be, for any one of us, the other 
 shore to which Christ to-day is calling us : it 
 may be so, even if no one thinks it. 
 
 But at all events change will be busy in 
 this Congregation, even within the short space 
 of one Term. O how many may have passed, 
 by a few short steps, from faith to scepticism, 
 from prayer to silence, from comparative inno- 
 cence to a guilty conscience ! \Vho can pre- 
 tend to be confident, who can dare to be light- 
 hearted, as he launches forth to-day for a shore 
 veiled in mist, over a sea big with storm ? 
 
 Let us all thank God that there is One 
 who cares if we perish. Let us pray Him so to 
 keep us in every going out and coming in — 
 so to watch over us in the hours of toil, of 
 converse, of resting — so to order all things for 
 
60 THE SYMPATHY OF GOD, d:c. 
 
 US, study, tliought, influence, companionship — 
 that we may never perish, but continually 
 ofrow in s^race and in the knowledo^e of Him- 
 self our Lord and our God. 
 
III. 
 
 A NARROW PLACE— AND 
 NO TURNING. 
 
Ill 
 
 A NARROW PLACE— AND 
 NO TURNING. 
 
 Numbers xxii. 26. 
 
 A narrow place, where vjas no way to turn 
 either to the right hand or to the left. 
 
 The goal is in view. Balaam is approaching 
 the city of Balak. The waste road begins to 
 be bordered by vineyards, and the vineyards 
 are exchanged for the narrowing lanes and 
 alleys of the suburbs. All is well. The first 
 scruples of conscience, the preliminary objec- 
 tions of religion, the troublesome warnings of 
 the night vision, have been successfully sur- 
 mounted; and now the famous diviner, with 
 
6i A NARROW PLACE— 
 
 liis convoy of princes, sees before him, in near 
 prospect, the rewards, in wealth and honour, 
 of his exciting enterprise. Nothing can now 
 hinder, nothing can long postpone, the royal 
 favour, the national gratitude, for which he has 
 suffered something and risked his all. There 
 is a flutter of elation, an intoxication of delight, 
 proper — peculiar, I had almost said — to that 
 victory of the worse self over the better. The 
 struggle is over, the die is cast, the offended 
 conscience hides its wrath in its tent, the 
 after-taste of bitterness, the hell of remorse, 
 bides its time and follows after. We are in 
 the pleasant pause between the lusting and 
 the sinning, not in the painful pause between 
 the sinning and the suffering. 
 
 It was thus, we imagine, with Balaam, as 
 he rode forward that day with God's license 
 (as he read it) to go with the men. We shall 
 not enter to-day — for our purpose is different — 
 into the character of this strange being — this 
 
AXD NO TUIiXiyG. Co 
 
 wonderful compound and mixture of a man — 
 or into the ethics of God's dealing with him. 
 Writers and preachers have dwelt in all times 
 upon the history of Balaam, as it stands forth 
 on the sacred page in its mingled mystery 
 of scruple and daring, of a heart-purpose of 
 sinning and a conscientious reluctance to sin 
 without permission. We see in Balaam the 
 type of all who (in the phrase of a later Scrip- 
 ture) first set up their idol and then come to 
 the prophet; who first put a stumbling-block 
 before them and then enquire of God how not to 
 stumble. Such a man gets his answer, short and 
 sharp, from the oracle of those first thoughts, 
 which in matters of duty are commonly far 
 more trustworthy than the second. Thou sJialt 
 not go ivith the men. Thou shalt not curse 
 the 'people, for they are blessed. He gives uj) 
 the journey. But there is a restless querulous 
 longing, which, though it has given up the 
 journey, has not given up the lusting nor the 
 Y. S. 5 
 
G6 A NARROW PLACE— 
 
 murmurinfr. New messeno^ers, more, and more 
 honourable — new solicitations, stronger and 
 more imperious — are allowed to re-open the 
 question; and then conscience, which has spoken 
 once plainly, shall speak the second time in 
 riddle and almost by contraries. If the men 
 come, rise vp and go with them. Whose was 
 the fault if that second answer was penal ? 
 Who was it who treated God as though He 
 were such an one as himself, and thought to 
 win by importunity a license which had been 
 refused to simple enquiry? 
 
 Brethren, this third Sunday after Easter 
 brings before us, in the new order of Lessons, 
 the marvellous episode of Balak and Balaam ; 
 a mere enigma, as to its spiritual import, in 
 many congregations — but in this congregation 
 vocal, eloquent, monitory, alike to the elder 
 and to the younger. I take one single point in 
 the narrative, and it cannot be expressed more 
 forcibly than in the words read as the text. 
 
AND NO TURNING. 67 
 
 Three several times the Angel has stood in 
 the way; impressing the awe of his ajDparition 
 upon lower natures, upon irrational creatures, 
 only not upon its human scope and object. 
 What a parable of the insensibility of sin — how 
 it renders a man blind to sights, and deaf to 
 sounds, which are visible and audible to any 
 one and anything that is innocent ! The dumb 
 ass pays the homage of fear to its Maker. 
 Only the prophet — only the man tuhose eyes are 
 open, luho hears God's tuords and sees the vision 
 of the Almighty — he alone is deaf and blind. 
 Why ? Because the spell of a sin is upon him. 
 Is it not written, According to Thy fear, so is 
 Thy lurath / The thing done, the thing medi- 
 tated, may have displeased the Lord : the anger 
 may be astir, the wrath may be powerful: 
 to use the prophetic imagery, the deep may 
 utter his voice, the right-aiming thunderbolts 
 may be abroad, the sun and the moon may 
 stand still in their habitation: yet the sinner 
 
 5—2 
 
68 A NARROW PLACE— 
 
 can sin witli a light heart through all, be- 
 cause he who fears not God regards not 
 God's anger. The brute beast saw where the 
 seer saw not. Instinct ranks below reason: 
 yet instinct uncorrupted is above reason cor- 
 rupted, even in its perspicacity, even in its 
 intuition. If reason will debase herself — will 
 use (she need not) her prerogative and privilege 
 of sinning— then the steed and the rider change 
 places instantly in intelligence, and the morbid 
 subtlety of the rational sinks, even in range 
 of vision, below the unsophisticated simplicity 
 of the animal. The dumb ass sees what Balaam 
 sees not. 
 
 But the patience of the Divine Antagonist 
 is not yet exhausted. Once, twice, and thrice, 
 He goes forth to withstand. Now the adver- 
 sary goes further, and stands at last in a 
 narroiu ijlace, ivhere there is no way to turn 
 either to the right hand or to the left. This 
 will be a decisive battle. No longer able to 
 
AXD NO TURNING. 69 
 
 turn aside into the field, or to thrust herself 
 unto the tuall, the ass now falls under Balaam — 
 and yet he sees nothing. The eye so cunning 
 in its foreview of destiny, so keen to descry the 
 coming fortunes of Edom and Amalek, is dim and 
 blind to the personal vision, to the Champion 
 whose controversy is with him. Not till the 
 Lord opens the eyes of Balaam can he discern 
 the Angel in the way, and the drawn sword in 
 his hand. 
 
 Yet why that drawn sword ? Do you sup- 
 pose that God fears the malediction of that 
 soothsayer upon the chosen people ? Could 
 any words from that sin-clouded soul do in- 
 jury, against the will of God, to the march of 
 that cause which had in it, however veiled and 
 shrouded, the world's welfare and the salvation 
 of mankind? Surely we read here the will of 
 God that not one sinner should perish ; His 
 merciful pleading with a man bent on his own 
 ruin; His special intercession with a man of 
 
70 A NARROW PLACE— 
 
 great gifts, that he turn them not into woes 
 and into curses ; but also His gracious dealing 
 with men of all sorts and of all times, through 
 the countless instrumentalities of Providence 
 and of the Holy Ghost. 
 
 A narrow place, where was no way to 
 turn eitlier to the right hand or to the left. 
 That is my parable. 
 
 It will scarcely be denied that there is in 
 all of us a sensitive shrinking from what may 
 be described as the coming to close quarters 
 with God Himself 
 
 It is so, first and above all, in the soul. 
 A twilight life satisfies us. That middle 
 thing, between night and day, is the utmost 
 of our faith and of our hope. We have settled 
 nothing. Nothing is beyond the reach of 
 doubt. I cannot go forth with this weapon 
 or with that, for I have not proved it. Sus- 
 pense is my best. I have not given up Christ. 
 I have not decided aefainst the Atonement, 
 
AND NO TURNING. 71 
 
 or the Eesurrection, or the Judgment. I have 
 not made up my mind tliat there is no Holy 
 Spirit, or no Christ, or no God. no ! Some- 
 times I am half persuaded that there is : then 
 I doubt again. Meanwhile nothing passes, or 
 can pass, within me, between my soul and its 
 God, on the basis of revelations which to me 
 are peradventures. My spiritual life is of 
 necessity a blank. My worship, in secret or in 
 the congregation, is a mere concession and 
 compromise. I am terrified lest enquiry 
 should land me in infidelity, and therefore I 
 pacify myself, I lead a quiet life, by the help 
 of a few forms. I keep infidel books shut ; 
 I expel Atheistical doubts as intruders ; I 
 speak slightingly or condemningly of unor- 
 thodox writers, lest I should be shaken, or 
 distressed, or suspected, and in the hope that 
 a respectable Christianity may last my time. 
 
 Who shall tell in how many cases the 
 attraction of multiplied Sermons and Services, 
 
72 A NARROW PLACE— 
 
 in how many cases the attraction of charitable 
 employments and religious Societies, in how 
 many cases the attraction of controversial 
 reading and semi-secular preaching, lies just 
 here ; namely, in the shelter thus afforded to a 
 condition of real distance and aloofness from 
 God Himself? That disease to which nothing 
 can effectually minister but a resolution of the 
 man's own will to break through at all costs 
 every dividing barrier, and to deal with God 
 as a real Person whom to know is eternal life, 
 is soothed and palliated, to a heart ill at ease, 
 and a conscience not yet laid on sleep, by a 
 multiplication of observances which are a tribute 
 (at least) to religion, and of activities bearing 
 the likeness (at least) of the Christian. Still 
 the direct dealing tarries: the narrow place 
 of the personal encounter is not yet reached. 
 
 These are souVs avoidances of the Divine 
 contact. Others are of the life. 
 
 Many are they whose one struggle it is to 
 
AND NO TURNING. 73 
 
 elude decision. While they can turn aside, 
 into field or vineyard, from the obstructing 
 Angel in the highway, it is well with them. 
 They would settle no matter. That which 
 presents itself in the light of duty paralyzes 
 them. To do, or to leave undone, because it 
 is right, and for no other reason, principal or 
 subordinate, whatsoever, is an offence to tliern. 
 It is inconvenient, it is discourteous, it is un- 
 civil, for anything to address them in that 
 tone. Many questions of duty, these say — as 
 the former said, all questions of faith — are not 
 to be faced, they are to be encompassed. 
 Edom said, TJiou shalt not go through — where- 
 fore Israel ivent round. They will not en- 
 counter the question, whether this which they 
 do is right, lest they should be constrained to 
 forego it. All the world does it : it would 
 be eccentric, it would be arrogant, to be 
 singular : take it for granted. This is the 
 history of all dishonesties in trade, and of 
 
74 A NAEEOW PLACE— 
 
 all laxities in Professions. It is not only 
 in the region of belief, it is quite as much 
 in the province of action, that we dwell 
 amidst a multitude of open questions. We 
 do every day a number of things, about 
 the wisdom or unwisdom, about the right and 
 the wrong of which we are in suspense. We 
 let them pass for the present: some day we 
 will settle them. The whole detail of our 
 lighter and less serious employments, the whole 
 sphere of relaxation, of society, of expendi- 
 ture of time on amusements and of money on 
 self-indulgences, is this uncertain, conjectural, 
 haphazard world for thousands. Meanwhile 
 we follow the multitude — to do good, or to do 
 evil. 
 
 These postponements of determination in- 
 volve consequences. They lead to a desultory, 
 vacillating, shambling life, if not to the one thing 
 worse. A thoughtful man feels that even mis- 
 takes, even errors of judgment, are less seri- 
 
AND NO TURNING. 75 
 
 ous than that sort of life which is the acci- 
 dent of an accident. Without affecting a 
 judicial solemnity on every small particular of 
 doing or not doing, he makes up his mind 
 upon a few principles, says nothing about it, 
 but keeps them till he finds better. The 
 opposite character disparages rules, has no 
 wish to be consistent in trifles, would rather 
 live from hand to mouth in things insigni- 
 ficant, and sometimes wins applause or conci- 
 liates liking by the loose easy w^ay in which 
 he deals with the Uttle moralities which are so 
 influential in their bearing upon the general 
 colour of the life. 
 
 Nor is it only in small things that this 
 indecision reveals itself. Human life is full of 
 it in reference to the gravest realities of sin 
 and duty. Men who are both orthodox in 
 opinion and unimpeachable in dealing may 
 yet exemplify this very duplicity in that secret 
 existence which lies altogether (we are fond of 
 
76 A NARROW PLACE^ 
 
 saying) between a man and his Maker. It is 
 the very definition of bosom sins. They are 
 sins kept back from God as much as from 
 man. They are often, indeed, prayed against — 
 even as Balaam could not let his avarice be 
 unmentioned between him and God — but their 
 peculiarity is, that somehow we always get 
 leave for them. Either they are so trivial, or so 
 natural, or so pow^erful, or so very very plea- 
 sant, that they must have indulgence. We 
 could not go on with religion at all, if it was 
 sternly severe with them. We like Christianity 
 itself — it is a fearful thing to utter — because, 
 read as we read it, it seems to hold out a hope 
 of countless forgivenesses : at last, at worst, of 
 a deathbed repentance. 
 
 Now God is the Adversary of all these 
 subterfuges. He must be so. It is half the 
 work of the Bible so to present Him. His 
 attribute of Truth makes Him so. His attri- 
 bute of Holiness makes Him so. His attribute, 
 
AND NO TURNING. 77 
 
 above all, of Love makes Him so. When we 
 start on our journey, liaving persuaded our- 
 selves that we have His license for sinning, 
 He must — or He would not be God — go forth 
 to toith stand. The drawn sword is very ter- 
 rible, but it is more than armistice or olive- 
 branch if we will have it so. God wills not 
 the death of the sinner, and therefore He must 
 meet him while it is day. 
 
 It is as thoug^h He soug^ht us first of all 
 in i^laces where we might evade Him. That 
 face-to-face inevitable encounter is so terrible 
 that He would spare us if we will let Him. 
 Many a smiting of the steed, and many a crush- 
 ing of the foot, is witness to these minor, these 
 avoidable meetings. Yes, we are angry with 
 friend and menial, we show discontent in our 
 countenance, and visit it upon our companions, 
 when we have a suspicion that God is out in 
 our way, and that He is against us. The gentlest 
 admonition, the tenderest hint of warning, 
 
78 A NARROW PLACE— 
 
 suffices to rattle up the sleeping lions of pride 
 and wrath against the innocent one beside us, 
 who meant nothing but love. 
 
 And yet the longsuffering of God is not 
 ended. He would have won us or He would 
 have enticed us back — but we would not. Now 
 He must go further. 
 
 I cannot express, as I w^ould, the lifelike- 
 ness of the story. Not all the profane jests 
 which have been lavished on it have made it 
 less solemn to me or less sacred. This narroiu 
 place, what is it ? What is it, I mean, in 
 human life, and in the thing for the sake of 
 wdiich all Scripture was given hy inspiration of 
 God^ 
 
 I will tell of three nai'row places in human 
 life, where God cannot be evaded. 
 
 1. And the first of these is suffering. I 
 am well aware that I stand before a Consfreo^a- 
 tion exceptionally circumstanced. A large pro- 
 portion of that audience which I would ever 
 
AND NO TURNING. 79 
 
 in this place keep promineutly, predominantly 
 in my view, might say, with an emphasis 
 scarce elsewhere to be rivalled, The lot is fallen 
 unto me in a fair ground ; yea, I have a goodly 
 heritage. It is not here that a Sermon upon 
 affliction would be the most suitable, though 
 we forget not how early may be the visit of pain 
 to the life most favoured, or how keen often- 
 times are the sorrows of that age to which of 
 necessity they come as strangers. 
 
 There is no one here present who has not had 
 some foretaste of suffering. I ask you to recall 
 that moment of pain, mental or bodily — that 
 one day or one hour of sharp torture, whether 
 it was an agonized nerve of the body, or 
 whether it was an accusing pang of conscience, 
 or Avhether it was the funeral of a parent or 
 sister, or whether it was the unutterable fear 
 of the doom of a lost soul — recall it, I say, for 
 one instant, in order to answer this question. 
 Was it not the characteristic of that sufferincr 
 
80 A NARROW PLACE— 
 
 to make you real — to unmask every lie in 
 which you had been walking, and to say to 
 you, Two words are true — God, and the soul ? 
 This is why we make suffering one of the 
 three narrow 'places out of which there is no 
 side-turning — in which, hand to hand, the 
 battle of existence must be fought out. 
 
 The suffering of one man is no suffering to 
 another. The loss of a dog or a bird may be 
 anixuish to one. The loss of father or brother 
 may be no anguish to another. But all have 
 some vulnerable part — a "heel" at which the 
 poisoned dart may find entrance-^and it is of 
 this that I speak, whatever it be for you, 
 when I speak of God meeting a man in suffer- 
 ing. 
 
 A great writer has beautifully drawn out 
 the Mystery of Suffering in its bearing upon 
 Conversion and tbe Christian Life. What 
 would sin become without suffering ? Imagine 
 a world in which no barrier, no dyke or dam 
 
AND NO TURNING. 81 
 
 were opposed to the full-flowing river, to the 
 ocean spring-tide, of vice and corruption. Suf- 
 fering is that obstacle. You cannot sin be- 
 yond a certain point — and what that point is 
 you cannot foresee — without some penalty or 
 some retribution. 
 
 To one man the narrow place where the 
 drawn sword meets him is the terrible trial of 
 disappointment. Early, perhaps, in his educa- 
 tional career he was marked out as the one 
 man for honour. Every voice gave him by 
 anticipation the chief prize and the foremost 
 place. He suffered no presumptuous confi- 
 dence to make him idle ; every faculty was 
 exerted, every sacrifice was made, the day of 
 hope dawned — a sudden illness barred him 
 from the race, or an unforeseen rival stepped 
 in and took his crown. Such experiences stop 
 not with youth. An illustrious advocate, whose 
 fame was equal at the Bar and in Parliament, 
 was cut off by pining sickness just as his hand 
 
 V. s. 6 
 
82 A NARROW PLACE— 
 
 was upon the great " bauble : " he, and not he 
 only in that Profession, had to learn that the 
 Most High ruleth in the kingdom of men ; He 
 putteth down one, and He setteth iip another. 
 
 To another a yet sharper stab is needed to 
 make him feel. The narrow place for him is 
 dishonour. Above all things that man dreaded 
 the finger of scorn. He thought himself safe 
 from it — so high was he in universal repute, 
 so carefully had he stopped up each hole 
 and each cranny of discovery. In secret he 
 sinned, and in secrecy he trusted. The will was 
 weak till at last it was wicked : one thing only 
 kept in check the maturity of his wrong doing — 
 not the fear of God, but the fear of the world. 
 Then, if he will have it so, that shall be his 
 suffering. In that narrow place God must 
 meet with him, and the very beast which he 
 bestrides shall fall under him with terror. 
 Happy if in that darkest hour he shall re- 
 cognize the true character of the antagonism 
 
AND NO TURNING. 83 
 
 of God — how that it is not more compelled by 
 sin than motived by love. 
 
 To another, cast in a finer nobler mould, 
 there is no suffering like that which is 
 spiritual. He has played too long with scep- 
 ticism. He has felt anxiously and sensitively 
 the difficulties of believing. He has postponed 
 decision. He has never discarded, but he 
 has never substantiated, his Christianity. It 
 has sufficed for him, in the sunshine of ease 
 and prosperity, to go with the multitude, to 
 pray shallow prayers, and to utter unmeaning 
 praise. But now he wants it all. Something 
 has brought it to issue. Is it true ? Will it 
 bear his weight ? Can he live by it ? Can he 
 die by it ? Still more urgently. Can he be holy 
 by it ? Will a prayer be heard, uttered on the 
 strength of it ? There is no turning aside, to 
 right or left, from this one awful question ; and 
 no suffering, on this earth, is comparable in in- 
 tensity to its decision. Happy he who in that 
 
 C— 2 
 
84 A NARROW PLACE— 
 
 cloudy and dark day, shall discern the Person of 
 his Adversary; shall see in Him the God of 
 Love, come to convince, to convert, to save. 
 
 2. But I cannot, in this congregation, pre- 
 tend to be unaware that the narrow place in 
 which God constrains the decision of His crea- 
 tures concerning Himself is most often the 
 indeed fiery trial which we call temptation. 
 
 There are men, I suppose, who pass through 
 this life ignorant of any temptation but that 
 negative, colourless, unimpassioned thing, which 
 bids them, to-day, and again to-morrow, to be 
 indolent, languid, and worldly-minded. But 
 without disregarding such tendencies as if they 
 were matters of indifference to the everlasting 
 state, we would think rather, at this moment, 
 of another and surely a larger class of our 
 fellow-men, to whom temptation comes in a 
 shape distinct and unmistakable, a hand-to- 
 hand battle, and an instant, perceptible, defeat 
 or victory. 
 
AND NO TURNING. 85 
 
 We Lave known men of business, trusted 
 with the property of a multitude of defenceless 
 families, to w^hom the question has come sud- 
 denly, and must be answered on the instant, 
 between an honesty immediately ruinous to 
 themselves and a dishonesty eventually destruc- 
 tive to thousands. We are not unaware of the 
 plausibilities by which the latter course ma}^ 
 excuse itself; plausibilities of vague hope and 
 fortunate accident which might make fraud 
 advantageous and frankness calamitous. We 
 would not be hard upon those who have found 
 themselves unequal to such an emergency, and 
 have been visited with a retribution upon wdiich 
 none can gaze with stoicism. Only we say that 
 such an alternative was exactly one of those 
 narroiu places where God meets a man, to con- 
 strain him to a decision between sin and duty. 
 It is enough to give seriousness to the life we 
 live and to the very world we dwell ia, to know 
 that such issues are daily decided, publicly or 
 
86 A NAEEOW PLACE— 
 
 in secret, with results so wide and so important 
 for good or evil. 
 
 But that which happens once in a life- 
 time to a few, is in substance the oft-recurring 
 trial, through forty or fifty or sixty years, 
 of a vast multitude of men such as we 
 are. We are all prone to sin, and the ques- 
 tion, to sin or not to sin, is presented to us, 
 day by day and night by night, in forms 
 perfectly definite, and of w^hich memory may 
 suggest to us a thousand examples. We 
 love to slur over the mental process by which 
 we pass to the commission. But, as it is true 
 that no temptation takes us but such as is 
 common to man, so also it is true that with 
 every temptation God, if we will look to Him, 
 makes a way of escape. If we sin, we sin thus 
 far deliberately, that we have an alternative 
 proposed to us, and that we choose the wrong. 
 In every temptation God presents Himself, and 
 there is no evading the question between sin 
 
AND NO TURNING. 87 
 
 and obedience. Pray that our eyes may be 
 opened, in that anxious, that brief moment, 
 within which the will passes to the one con- 
 clusion or the other — often with the full con- 
 sciousness that it is weighing and judging — to 
 see the Divine Adversary, whose enemy in 
 reality is the sin not the sinner, and to pray 
 Him on the instant to guide our decision, 
 making us then and there victorious through 
 Him that loved us. 
 
 3. There remains yet one narrow place in 
 which we must all meet God. The hour of 
 Death. 
 
 The experiences of the past week have made 
 very real to us the parable of that narrowness 
 from which neither to the right nor to the left 
 is any way open. Those five men imprisoned 
 for nine days in that dark subterranean chamber 
 of which the giant forces of earth, air and water 
 held and kept the key — what were they but 
 examples, in very deed, of a helplessness, of an 
 
88 A NARROW PLACE— 
 
 impotency, which must one day be our own^ 
 whensoever, and by whatsoever instrumentality^ 
 it shall please God to bring us, one by one, to 
 the last end of this wonderful, this mysterious 
 state of being ? 
 
 We speak very ignorantly of that untried 
 future, and the fewest words concerning it 
 may be the wisest. But, as many of us have 
 been called, in the course of God's Providence, 
 to stand on its threshold, in some sorrowful 
 parting, or even in an approach of our own to 
 the actual experience; so we must all within 
 a few years taste death for ourselves, and 
 ought not to do so without many previous 
 endeavours to grasp those thoughts of it which 
 are profitable for the living. 
 
 A narrow i^lace, where was no way to turn 
 either to the right hand or to the left. 
 
 Very new to the strong man, very repug- 
 nant to the nature of any man, must be that 
 compulsion, that passivity, that involuntari- 
 
AND NO TURNING. 89 
 
 ness, to which the text points. To have, for 
 the first time, no way to turn — neither exer- 
 cise of choice, nor application of remedy, nor 
 appeal to help ; to know for ourselves the force 
 of our Lord's saying to St Peter, Another shall 
 gird thee, and carry thee whither thou wouldest 
 not; to be unable to command one moment 
 either to do one thing left undone, or to cancel 
 by act or entreaty one single thing done, 
 through all this life-time ; to be compelled to 
 go, quite alone, into a world of which we know 
 next to nothing, with only God, long dis- 
 obeyed and dishonoured and sinned against, 
 to look to and to trust in; this must be 
 formidable when it comes close to us, how- 
 ever we may put it aside or sleep over it in 
 the dim distance. 
 
 But there is one thing which all say who 
 have had to do with deathbeds — with any 
 deathbeds, I mean, which are not utterly (as 
 some are) stolid and stupid — and that is, that 
 
90 A NARROW PLACE— 
 
 the look of a sin is quite different to the dying 
 from that which it wore for the living; that 
 the reality of it, and the freshness of it, and 
 the wickedness of it, and the terror of it — and 
 the way in which distances of time and space 
 are annihilated, and the thing itself is seen, just 
 as it was done, multiplied by a thousand doings, 
 and magnified by a thousand aggravations 
 never dreamed of in life — is something incon- 
 ceivable without experience, something which 
 burns itself into the very soul of that loving pity 
 which is absolutely incapable of lightening or 
 mitigating. A naii^oio 2^^^^^^y luhere was no 
 room to turn to the right hand or to the left. 
 
 A cry once reached me from a very young 
 man's deathbed — and I would to God that I 
 could make it audible to-day in some listening 
 ear, as it never can perish again from my own — 
 If a man sins again and again — and then prays 
 again and again — and then sins again and 
 again — ivhat can happen ? 
 
AND NO TURNING. 91 
 
 Let us ponder that question — so charac- 
 teristic of the narrow place, and the no exit 
 and no turning, which has been our subject. 
 Let us trifle no longer with that last end, nor 
 with the journey which leads to it. Let us 
 see that the life and the death be of one piece 
 and one colour — faith in Christ washing white 
 the one, faith in Christ making bright the 
 other. Blessed are they that have here washed 
 their robes, that there they may have right to 
 the tree of life. 
 
IV. 
 
 INDIVIDUAL INDEPENDENCE A 
 COROLLARY OF REDEMPTION, 
 
lY. 
 
 INDIVIDUAL INDEPENDENCE A 
 COROLLARY OF REDEMPTION. 
 
 1 Corinthians vii. 23. 
 
 Te are bought with a jyrice : he not ye the 
 servants of men. 
 
 Christian character is a Christian evidence. 
 We all feel it so in the present. For one man 
 -who is made a Christian by argument, a thou- 
 sand men have been made Christians by what 
 St Peter calls conversation without word; con- 
 duct, that is, observed, felt, interpreted, without 
 any direct preaching, or any express reference 
 to the proofs or precepts of the Gospel. A 
 Christian mother, a Christian wife, a Christian 
 daughter, has been the Evaugelist of many a 
 
96 INDIVIDUAL INDEPENDENCE 
 
 sceptical mind, of many a careless life. It may 
 be, with some who listen to-day, that every 
 obstacle to infidelity has been surmounted but 
 one, and that one is the bright example, the 
 sweet influence, the beautiful life, of a dear 
 person left at home yesterday, without whom 
 immortality would not be heaven, yet with 
 whom he who would spend eternity must spend 
 it in the presence of Jesus Christ. 
 
 It is not only contemporaneous character 
 which thus turns for a testimony. There is one 
 person, laid on sleep eighteen hundred years ago, 
 who is still a puzzle and a difficulty for the scep- 
 tic. His writings are still in our possession, as 
 surely authenticated as any Commentaries of 
 Caesar or any letters of Cicero. They tell us 
 what he was and what he became; how he 
 began as an enemy, and how he was changed 
 into a disciple; what was the Christianity 
 which surrounded him, what was the faith and 
 the life of the Church which he entered and of 
 
A COROLLARY OF REDEMPTION. 97 
 
 the Churches which he planted, what were 
 the thoughts and the hopes which bore him up 
 under toils and trials and temptations innu- 
 merable, in the experience of isolation, disap- 
 pointment, and imprisonment, in the suspense 
 of an ambiguous event, on the very eve of a 
 violent death. 
 
 St Paul's witness for Christ can only be 
 neutralized by one hypothesis. It is the hypo- 
 thesis adopted by Festus — Paul, thou art beside 
 thyself. *' Has it ever struck you," said a most 
 unwilling sceptic of to-day, " that St Paul was 
 mad?" Yes, it struck Festus, it has struck 
 many Festuses of this generation, that that busy 
 brain had overwrought itself, that excitement 
 had done its unsettling, its upsetting, work upon 
 a constitution feeble perhaps originally in body, 
 and liable, like that of most thinkers and 
 vsriters, to disturbing and disarranging influ- 
 ences in the province of the intellect. St Paul 
 was an enthusiast, and an enthusiast is a visi- 
 V. s. * 7 
 
98 INDIVIDUAL INDEPENDENCE 
 
 onary, and a visionary is next door (at least) to a 
 madman — there we have the key to that history, 
 that whirlwind out of the north, that great cloud, 
 that fire infolding itself, to use for a moment 
 Ezekiel's imagery, which has had so many in- 
 fluences and so many consequences in the world 
 of the Church and in the world of mankind. 
 
 When I am staggered for a moment by an 
 explanation, which yet I feel to be no explana- 
 tion, of the phenomena to be accounted for, I 
 open the volume of St Paul's Epistles at some 
 place like this 7th Chapter of his letter from 
 Ephesus to Corinth, and I ask myself, Is this 
 the visionary, is this the fanatic, is this the 
 madman, whose inquisition is proceeding ? Do 
 I read in this Chapter the indicia of insanity ? 
 in this calm, level, well-balanced discussion of 
 a perfectly matter-of-fact subject, the subject, 
 namely, of mixed marriages between heathens 
 and Christians, and what is to be done, under 
 the circumstances, for the best interests of the 
 
A COROLLARY OF REDEMPTION. 99 
 
 individuals concerned, of Christianity, of society, 
 of humanity itself? Let us imagine the reference 
 of this question to a mind really disordered. 
 What could be more plausible than to say, ' The 
 entrance of the new faith into a family must of 
 course pass the sponge over pre-existing rela- 
 tionships. Man and wife cannot live together 
 if one is to. sit at meat in an idol temple, and 
 the other is to go out before day (like the 
 Bithynian Christians of Plmy and Trajan) to 
 " sing a hymn to Christ as God " and to bind 
 himself by a " sacrament" to be altogether holy. 
 Whatever the unbelieving partner may wish 
 or urge, the Christian at all events can have no 
 choice and no hesitation. Regardless of conse- 
 quences to spouse or children, he, or she, must 
 go forth from that dwelling, on pain of perdi- 
 tion, shaking off the very dust from the feet.* 
 I can scarcely doubt that this would have been 
 the language of some advisers ; nothing, I be- 
 lieve, but the express direction of St Paul in 
 
 7—2 
 
100 INDIVIDUAL INDEPENDENCE 
 
 this chapter keeps it from being the language 
 of some advisers now, even as between Chris- 
 tian and Christian, as between the more and 
 the less worldly, as between the more and the 
 less devout, of two persons, both baptized and 
 both worshipping. Or, if to stay, yet under pro- 
 test, and as a compromise, and with conditions 
 laid down, or with a perpetual look of ten thou- 
 sand disapprovals. It needed great judgment, 
 the exercise of unusual discretion, the establish- 
 ment and application of very difficult princi- 
 ples — and in this instance without any direct 
 aid (as he says himself) from revelation or in- 
 spiration — to lay down those great rules which 
 he who runs may read in this chapter. If the 
 unbelieving will go, he must go, but he shall 
 be the one to go ; the Christian shall stay if he 
 can stay : think of the children, sanctified (as 
 St Paul writes) in the one parent believing; 
 think of the husband, think of the wife, as the 
 case may be, who might have been saved (how 
 
A COROLLARY OF REDEMPTION. 101 
 
 knowest thou I) by thy stayiDg, whom thou pre- 
 judgest, foredoomest, by thy going. 
 
 In the paragraph immediately before us 
 St Paul has passed from primary to secondary 
 relationships, from the domestic to the social, 
 from questions springing out of marriage to a 
 question springing out of slavery. 
 
 Here also I cannot but think that we have 
 before us the workings of a remarkably sound 
 and sensible mind. 
 
 In how many hands would Christianity have 
 become, in those first days, a revolutionary prin- 
 ciple. " Christian master, emancipate," " Chris- 
 tian slave, escape," this would have been the 
 language of many modern Evangelists if they 
 could be relegated into the age when slavery 
 was an institution. 
 
 And it is perfectly true that slavery, which 
 is, the ownership, vested in one man, of the 
 will and action of another man, is an anti- 
 Christian, because an inhuman, institution; and 
 
102 INDIVIDUAL INDEPENDENCE 
 
 Christianity will wage war with it, will at any 
 cost put it down, wheresoever it has free course, 
 whensoever it has had time to make its voice 
 heard and its reasoning listened to. But this 
 influence of the Gospel would be mischievous 
 unless it were gradual. The action of Chris- 
 tianity is, first and above all, a spiritual action: 
 • it regenerates before it reforms : individual 
 hearts first transformed, then social fashions are 
 ripe for transfiguration. 
 
 ]\leanwhile the Gospel has a work to do, 
 which can be done everywhere and on the in- 
 stant. It can bring into every relation, whether 
 defensible in theory or indefensible, yet at least 
 for the present existing, a reconciling, a harmo- 
 nizing, a softening and an ennobling power. It 
 can even say, as St Paul says here, Art thou 
 called being a slave ? care not for it He that 
 is called in the Lord, being a slave, is the Lord's 
 freedman. All are bought with a price — let 
 every man, wherein he is called, therein abide 
 with God. 
 
A COROLLARY OF REDEMPTION. 103 
 
 There is one clause in tliis context capable 
 of two meanings, and carrying some ambiguity, 
 consequently, into the interpretation of the 
 text. " ' 
 
 Art thou called being a slave ? care not for 
 it The Gospel makes even slavery honour- 
 able ; there is an emancipation of the spirit, 
 which no thraldom can fetter. So far we 
 follow him. 
 
 But does St Paul go on to say, as some 
 read him, JS^ay, even if thou canst be made 
 free, use slavery rather ? This, Ave feel, 
 would be an exaggeration, rhetorical or senti- 
 mental, of which St Paul was incapable. This 
 would just make the difference between sobri- 
 ety and excitement, between religion and fana- 
 ticism, between truth and falsehood. St Paul, 
 be quite sure, would not counsel the slave to 
 refuse liberty if he had the choice. Though 
 the argument carries him to the very verge of 
 this, he knows how to stop short of it. He 
 
104 INDIVIDUAL INDEPENDENCE 
 
 can say, If you are a slave, born so or made so, 
 care not for it ; even in your chains Christ has 
 made you free. But he will not say, Slavery 
 is better than freedom : if freedom is offered, 
 decline it. He will not say it, and he does 
 not. In a sentence otherwise ambiguous, 
 there is a tense which decides. The impera- 
 tive before us is the imperative of action, not 
 of duration. 
 
 Use it rather. Use which rather — the old 
 slavery, or the offered freedom? The Greek, the 
 Greek of St Paul and the Greek of the scholar, 
 fixes the meaning. The use before us is the 
 momentary not the continuous using. Art thou 
 called being a slave ? care not for it; yet, if thou 
 canst ^ he made free, avail thyself of the chance 
 by preference. The same calmness, the same 
 balance, which marks St Paul everywhere, 
 marks St Paul here. The Paul of Festus, the 
 Paul beside himself would have gone on to 
 
 1 The Kol must be read as emphasizing the dvuaaai. 
 
A COROLLA BY OF REDEMPTION. 105 
 
 say, Slavery is better, more humbling in itself, 
 more instructive by its contrast. The Paul of 
 Scripture, the Paul at the feet of Jesus, the 
 Paul of history and literature and world-wide 
 influence, says, Slavery if it must be, liberty 
 if it can ; Christ's freed man anyhow, man's too 
 if it may be. Ye are bought with a price : he 
 not ye, if the choice is given you, he not ye, 
 even in name, slaves of men. 
 
 But St Paul's words here before us have a 
 scope much beyond this. 
 
 Even in reference to the first subject they 
 mean more than this. 
 
 They say, In your estimates of conditions 
 of life, in your ideas of bond and free, be not 
 slaves of words or of men's opinion. Learn a 
 higher lesson. See yourselves in the light of 
 spirit, of reality, of eternity, of heaven. Reckon, 
 not as man reckons, but as God reckons, even 
 in thino-s which might seem to be all of earth, 
 all of time. The Christian slave is Christ's 
 
106 INDIVIDUAL INDEPENDENCE 
 
 freedman ; the Christian freeman is Christ's 
 slave. We have a new nomenclature, we 
 Christians; we unname and we rename all 
 things. 
 
 Thus read, the text has indeed a lesson for 
 all of us. 
 
 First of all, it sets in a very strong light 
 that event, that fact, that transaction, call it 
 what you will, which we speak of in the 
 General Thanksgiving, of which we have just 
 made mention in the Bidding Prayer, as tlie 
 redemption of the world hy our Lord Jesus 
 Christ 
 
 St Paul makes it the basis of our life. Ye 
 were bought for a 2>^^ice. When Jesus Christ 
 shed His blood on Calvary, He was paying a 
 price. He was purchasing a possession. There 
 were human instrumentalities, we know, en- 
 gaged in that issue; Pharisees, Sadducees, 
 Herodians — Judas, Caiaphas, Pilate. There 
 were also words and acts leading up to it; a 
 
A COROLLARY OF REDEMPTION. 107 
 
 ministry exercised for three years on a foot- 
 ing of independence, almost of defiance ; irri- 
 tating, exasperating, challenging, to consti- 
 tuted and self-constituted authorities ; works 
 of mercy, utterances of wisdom, claims of domi- 
 nion, alike offensive to the received ideas, to 
 the popular prejudices, to the religious princi- 
 ples, of the time and of the race. So that, in 
 a sense, the culminating point was reached in 
 the way of natural cause and effect. The 
 Crucifixion was an execution: it was the put- 
 ting away of a troublesome Person, it was the 
 closing of a vexatious struggle, it was the 
 defeat of a formidable Antagonist, it was the 
 reassertion of outraged rights. The will of the 
 Sufferer was not consulted, was not expressed, 
 at the moment of the death. He was cruci- 
 fied, St Paul himself writes, through weakness. 
 Yes, and the very glory of the Sacrifice was 
 that weakness; that utter self-abandonment 
 and self-emptying; that not clinging, as St 
 
108 INDIVIDUAL INDEPENDENCE 
 
 Paul elsewhere writes, to the Divine form, to 
 the Divine equaliti/, but the taking, and the 
 bearing, whatever it might lead to, of the 
 nature of a servant, of the likeness of men. 
 
 Yet in that absolute self-surrender, in that 
 suffering to be carried out, without interfer- 
 ence and without gainsaying, the human 
 resentments and the human passions and the 
 human cruellies, of which the death on Cal- 
 vary w^as, in one sense, the natural result, 
 Jesus Christ was, in reality, making a pur- 
 chase ; He was buying back a self-lost, a sin- 
 ruined world. All generations, all individuals 
 of mankind were contained in that purchase. 
 Ye, St Paul writes — people of another land 
 and another continent, Corinthians and Eu- 
 ropeans of a quarter of a century after the 
 Crucifixion — ye, and if ye, then all men every- 
 w^here and for ever — luere bought for a price. 
 We scarcely need St Peter to interpret, Ye 
 were not redeemed with corruptible things, 
 
A COROLLARY OF REDEMPTION-. 109 
 
 silver or gold... hut with the precious Uood'of 
 Christ. 
 
 Then, if this be so, St Paul says, first, Ye 
 are not your own. That is one aspect of Re- 
 demption. Then, if this be so, St Paul says 
 again. Be not ye — for it would be a fraud and a 
 dishonesty, it would be the giving away of 
 that which is not yours to give — he not ye 
 slaves of men. That is the other aspect. It 
 is the one before us in the text. 
 
 Brethren ! the task of inference and 
 enforcement would be an easy one, were we 
 but sure of all hearts going along with us in 
 the premise. Ye were hoiight with a price. 0, 
 if this were the life's principle of each one ; 
 if this were the maxim engraven upon the 
 door, the motto hung above the bed, of every 
 young man in this audience — Bought with a 
 PRICE — how simple would be the duty, how 
 prompt would be the obedience, how needless 
 would be the preacher's office, there being 
 
110 INDIVIDUAL INDEPENDENCE 
 
 what the Bible calls such a heart in each one. 
 Let us think of one or two directions in which 
 St Paul's words would guide us. 
 
 Christ's, not mans — such is the Christian. 
 Not his own, to keep or to give away — such is 
 that littleness which is also greatness. Such 
 is that submission which is independence too. 
 Such is that one service which is perfected 
 freedom. To belong to Jesus Christ is to be a 
 man to all else ; yea, rightly interpreted, to be 
 a man to Him. 
 
 I need not stay to guard against abuses of 
 this saying. I need not stay to caiution any 
 one against that idea of independence, which 
 would cut up by the roots subordination, 
 respect, reverence, discipline, education itself. 
 No one seriously thinks that St Paul, or St 
 Paul's Master, is against any one of these. We 
 must look elsewhere for the thing inculcated 
 and the thing forbidden. 
 
 1. And first it appears to me that St 
 
A COROLLARY OF REDEMPTION. Ill 
 
 Paul's words, Be not ye slaves of men, have an 
 important bearing upon the exercise of the 
 understanding. Bought with a j^rice by One 
 who claims not one part but the whole of 
 you — not more the conduct than the will, not 
 more the energies than the affections, not 
 more the soul (as men speak) than the reason — 
 it cannot be safe, it cannot be right, it cannot 
 be honest, to resign into another's keeping the 
 exercise of the intellect upon matters of evi- 
 dence or matters of doctrine-; to make one 
 man's "view," or one man's thought, or one 
 man's faith, serve for ten or twenty or a hun- 
 dred others ; to attach yourself to a school or 
 a party or a system, in such sense that you 
 yourself shall be absolved from the task of 
 proving all things as a necessary preliminary 
 to the other duty of holding fast that which 
 not others but you yourself have found to be 
 good. 
 
 We are not ignorant, indeed, that an oppo- 
 
112 INDIVIDUAL INDEPENDENCE 
 
 site course has much to recommend it. A 
 young Clergyman, a young theologian, may 
 speak plausibly when he says, ^ I am ignorant, 
 I am foolish, I am a child in these matters ; 
 let me follow more learned, wiser, holier men. 
 I cannot greatly err, if I err in such company : 
 their society, their Church, their heaven, will 
 suffice me : at all events, it is better to go 
 astray with such men, than to be absolutely 
 and altogether at sea alone.' 
 
 It is thus that the ranks of Party are 
 swollen, and the independence of our Christian 
 Churchmanship is sacrificed. If there is hu- 
 mility in such language, there is also indolence, 
 there is also impatience, there is also audacity. 
 For is it not a bold venture, which, disparaging 
 the Creator's apportionment to me, in what- 
 ever measure, of His gifts of reason and judg- 
 ment, chooses another person, whose gifts, 
 being ampler, shall, not assist, not supplement, 
 but overwhelm and supersede and swallow up 
 
A COROLLARY OF REDEMPTION. 113 
 
 mine ? You know, or you ought to know, 
 that there are good men on both sides, on all 
 sides, of everything : you, deliberately or casu- 
 ally, make yourself over to the good men of 
 one. Is opinion, then, is doctrine, so imma- 
 terial, so indifferent, to the soul's health, that 
 you can thus fling it about, thus consign it, 
 thus put it into commission, with a light 
 heart? Have you any right in this matter, 
 to do what you will with that which is not 
 your own ? Bought tuith a price, every part of 
 you, have you any right thus to make your- 
 selves servants of men ? 
 
 You fear, perhaps, the reproach, from with- 
 in or from without, of having a divided mind, 
 a suspended judgment. It is humiliating not 
 to have your " views ; " it is unfair upon others 
 that they know not what to call you. Brethren, 
 I know but of one thing which presses. There 
 is one question which cannot wait — What think 
 ye of Chi^ist ? Till that question is answered, 
 V. s. 8 
 
114 INDIVIDUAL INDEPENDENCE 
 
 the ownership hangs in doubt : Whose am I? 
 To whom shall I go ? But when the purchase 
 is realized, there may be rest even in doubting. 
 To doubt about Christ is one thing: to doubt 
 in Christ is another thing. To doubt in Christ, 
 a man must aheady have believed. To wait 
 upon Him for light, is already, in the best 
 sense, to have seen light. Faith is a life — till 
 we have it, we cannot set out. Till we believe, 
 w^e cannot enquire — we >have none to interro- 
 gate or to listen to. But the faith which is 
 indispensable is faith in a person : about things 
 we may doubt and yet live. Many men must 
 live and die in suspense— seeing the good, 
 seeing the true, seeing the beautiful, in two 
 opposites— unable to strike the balance, or to 
 say in so many v/ords, almost about anything, 
 That is the truth. Yet the True One, the per- 
 sonal Truth, may be theirs all the time. Hav- 
 ing Him, they cannot walk in darkness. Ill 
 were such suspense, such doubting, exchanged 
 
A COROLLARY OF REDEMPTIOy. 115 
 
 for the most confident vaunt of partisanship — I 
 am of Paul, or I of Apollos, or I of Cephas — yes, 
 or I of Christ. 
 
 I know it is lonely — few men know it better 
 — to be thus, indeed and in truth, a man of no 
 school and no party. To have none to cheer or 
 to echo my sayings, to have none to say of me, 
 ' He is a good man, a sound man, one of us ; ' to 
 have to listen for truth everywhere, and to 
 gather it out of all corners ; never to be able to 
 say, ' There, I have got it all — I have builded my 
 house, I have hewn out its seven pillars — 
 admire its neat structure, its fair proportions ' 
 — it is not the life of ease. Let it drive me 
 nearer to Him whose I am. He can both 
 whisper to me one by one His secrets, and also 
 give me strength as my day. 
 
 2. That which is true of the understanding 
 is true also of the conscience. 
 
 The dispensation of the fulness of times, the 
 Gospel of our Divine Lord, marvellous in all else, 
 
 8—2 
 
116 INDIVIDUAL INDEPENDENCE 
 
 is most wonderful in this, that it offers to the 
 individual man a direct personal contact with 
 a revealed personal God. / will pour out my 
 Spirit upon all flesh... sons and daughters shall 
 prophesy... young men and old men shall alike 
 see visions of God... the very servants and hond- 
 tuomen shall become temples of God's Spirit. 
 No longer shall there be a privileged order, 
 whether of Priests or of Prophets, intervening 
 and mediating between God and the Church, 
 carrying His messages and reporting their 
 replies. / will dwell in them and tualk in them 
 ...I ivill he their God, and they shall he my 
 l^eople. 
 
 Fear not, brethren, any forgetfulness or any 
 disparagement, from this place, of those minis- 
 terial offices which commissioned men still 
 bear in the Church of Jesus Christ. The same 
 Apostle who asserts most boldly the equality of 
 all souls in the aspect of redemption and in the 
 aspect of sanctification is above other Apostles 
 
A COROLLARY OF REDEMPTION. 117 
 
 the champion of Ecclesiastical order, and even 
 makes this the summary of the Pentecostal 
 gift, He gave some to he Apostles, and some 
 Prophets, and some Evangelists, and some 
 Pastors and Teachers. The work of the min- 
 istry, the edifying of the body, is carried on in 
 the Gospel Church by ordained and com- 
 missioned men. 
 
 Nevertheless — we will say it with all bold- 
 ness, as those who are bound to speak that 
 which they deeply feel — nevertheless, there is 
 a sanctuary within each one of us into which 
 no minister and no brother can enter without 
 presumption and without profanation. It is 
 the conscience of the man in the sight of God ; 
 it is that spirit of the man which no one 
 knoweth but the man ; it is the secret shrine 
 of motive and will, of memory and responsi- 
 bility and of the life's life. It may be in- 
 structed, it may be informed, it may be in- 
 fluenced, it may be moved ; but in every aspect 
 
118 INDIVIDUAL INDEPENDENCE 
 
 save one it is free. No dictation and no 
 direction can intrude witliin its precincts ; for 
 One is its Master, even Christ; and all else, 
 even the Ministers of Jesus Christ, are here 
 not lords but brethren. To establish over the 
 individual conscience a right of inspection, or 
 a right of discipline ; to lay down rules for its 
 habitual or periodical self-disclosure ; to say, 
 Without this there is no safeguard for the life, 
 and no security for the death ; this is to deny 
 or to obscure the great characteristic of the 
 Gospel ; this is to speak a word against the all- 
 sufficiency of the Holy Ghost as the Light and 
 the Guide, the Remembrancer and the Com- 
 forter, of Christ's people. 
 
 Not one word shall be spoken in the tone 
 of vulgar obloquy or vile suspicion, as regards 
 either the motives or the manuals of such as 
 would bring back human confession into the 
 practice or into the preaching of the Church of 
 England. It is not with the details, of fact or 
 
A COROLLARY OF REDEMPTION. 119 
 
 of possibility ; it is not with tlie modes, of en- 
 quiry or of examination ; it is with the idea, it 
 is with the principle, that we have to deal, when 
 we apply to this subject the warning voice of 
 the text, Bought, each and all, with a price, 
 make not yourselves servants of men. 
 
 We understand something of the arguments, 
 of the reasons, for a Confessional. It has much, 
 very much, to say for itself. We are not igno- 
 rant of the perils of an unexplored conscience. 
 We can feel for the ignorances, for the indo- 
 lences, for the procrastinations of self-judgment 
 and self-discipline, which make havoc of so 
 many young lives, and which almost bid us 
 say, Better any treatment than this terrible 
 letting alone. We sympathize with the honest 
 effort, at no small cost of trouble, at no small 
 sacrifice of inclination, to help towards a pure 
 heart and a clean life those who may perhaps 
 fear the scrutiny of man more than they fear 
 the intuition of God, and be roused to repent- 
 
120 INDIVIDUAL INDEPENDENCE 
 
 ance and reformation by the help of motives, 
 powerful at least, if inferior. 
 
 Yes, if we might regard things only on the 
 human side, as good ideas, useful inventions, 
 powerful instrumentalities, and the like, we 
 should be strongly tempted to accept the in- 
 stitution of the Confessional, or we might 
 accept the doctrine of Purgatory, and think 
 that we had done something to mitigate diffi- 
 culties or to eke out Scripture. If we looked 
 only at the greatness of the disease, at the 
 difficulty of the cure, we might be disposed to 
 advise any endeavour, however little we might 
 feel it to be sanctioned or authorized from on 
 high. But when we reflect upon it again and 
 again, when we carry the matter to the Bible, 
 when we feel the stress laid upon two things 
 there, the individual freedom and the indi- 
 vidual grace, when Ave think too how easily 
 men may lose the muscle and sinew of their 
 own being by having perpetual recourse to the 
 
A COROLLARY OF REDEMPTION. 121 
 
 lifting and the carrying of external assistance, 
 we seem to come back, with a sense of relief 
 and of satisfaction, to the suggestions of our 
 own Church of England, w^hich says, If you are 
 in trouble and cannot find comfort ; if you 
 have postponed or intermitted Communion 
 because of some weight lying upon your life ; 
 or if in the approach of death you feel some- 
 thing burdening your soul, and are afraid lest 
 you should be about to stand before God with 
 a lie in your right hand ; then ask the human 
 help of one whose office it is to guide, whose 
 experience it is to sympathize : open your grief 
 to him, receive his counsel ; and then, if you 
 feel that it would be comforting to have the 
 promise brought home, to have the "ye" of the 
 universal turned for once into the " thou " of 
 the particular, ask him to stand over you and 
 speak to you personally the reassuring word. Son, 
 he of good cheer : thy sins are forgiven thee. 
 At common times, under usual circum- 
 
122 INDIVIDUAL INDEPENDENCE 
 
 stances, the Church's Directory is the Piilpit, 
 and the Church's Confessional is the Congre- 
 gation. There, where the bow is drawn of ne- 
 cessity at a venture, the arrow flies to its mark, 
 the more felt because unseen. There, when 
 the prayer of the preacher and the prayer of 
 the hearer have jointly invoked the guidance 
 which is Omniscient Wisdom, the voice he- 
 hind will be heard again and again, saying in 
 each emergency of the spiritual being, This is 
 the way, walk thou in it. There too, in that 
 privacy of publicity, which is the special 
 privilege of the Church gathered in one place, 
 the heart's knowledge of its own sin and its 
 own sorrow will clothe a Liturgy, come down 
 from past ages, with a meaning fresh and lively 
 and powerful ; will send up, from the one 
 worshipper, a special and specific utterance to 
 the throne of grace, and receive back into 
 itself an answer of peace in which there shall 
 be no "if" and no peradventure. 
 
A COROLLARY OF REDEMPTION. 123 
 
 Independence of all save God is the j^re- 
 rogative of the conscience. Not in pride, but 
 in deep self-knowledge ; knowledge of the diffi- 
 culty of telling into any human ear the very 
 thing itself that is ; knowledge of the perils of 
 spiritual intimacy, alike on the one side and on 
 the other ; knowledge of the facility with whicli 
 an indolent will may pass from seeking help to 
 trusting in man ; knowledge, finally, of the 
 infinite strength which comes into us by being 
 quite absolutely alone with God in our confi- 
 dences and in our struggles ; we shall feel, the 
 weakest of us with the strongest, that, on the 
 whole, and with a view to the eternal future, 
 we are best as we are, without confessor and 
 without director save in the Father and the 
 Son and the Spirit, one God blessed for ever : 
 we shall come back to the text, and think that 
 it has a voice for us in this thing, Ye were 
 bought, each and all, 7inth a price — he not ye 
 servants of men. 
 
124 INDIVIDUAL INDEPENDENCE 
 
 3. In such matters we may speak with 
 diffidence, aware that another, even in the 
 Church of Christ, might speak differently. But 
 in one closino^ matter all will 2^0 with me : it is 
 when I turn myself to the recollection of the 
 life, and say concerning it, to a congregation of 
 responsible dying men, Bought with a lyrice, he 
 no mans slave. 
 
 Naturally we are all slaves, the bravest of 
 us and the most confident. Who has not heard 
 and talked of the tyranny of fashion ? how the 
 manners and customs of the world lord it over 
 us, till we are indeed not our own ; creatures 
 and drudges of an impersonal fugitive some- 
 thing, which is a power outside us not making 
 for righteousness. 
 
 Even inside homes, with other presences 
 powerfully influencing, we feel this, all of us. 
 And in matters indifferent, if such indeed there 
 are, we do well to follow it. To be singular, in 
 regions not moral, not involving duty, is at once 
 
A COROLLARY OF REDEMPTION. 125 
 
 a waste of power, and a lack of sense. We arc 
 right, in non-essentials, in mere externals, to do 
 even as others. 
 
 But here, brethren, in this strange yet noble 
 life of a great English University, this tyrant 
 fashion bears with crushing weight upon all of 
 us. Sometimes it assails us in the more open 
 forms of laxity of speech or action, of jesting 
 with things sacred, of makiug light of morality, 
 of making a mock at sin. Sometimes it bids 
 us possess ourselves of that which we cannot 
 pay for — Every one has if, Every one does so — 
 regardless of the many self-denials which made 
 it possible for us to be here, of the many 
 prayers which followed us, of the many tears 
 which will fall over our misdoing. Sometimes 
 ifc simply bids us trifle; takes a trivial estimate 
 of work, of a career, of the future ; bids us 
 neglect instruction, postpone reading, leave 
 everything serious to the chance and to the 
 accident. 
 
126 INDIVIDUAL INDEPENDENCE 
 
 And in all this we think ourselves free ! 
 doubly free — free even from the thiug that is 
 right — even from religion — even from duty ! 
 
 Free ? St Paul calls us slaves — slaves of 
 men, slaves one of another — of the meanest of 
 us, and the poorest, and the vilest. Rejoice, 
 young man, in thy youth : walk in the sight of 
 thine eyes, tualk in the way of thy heart : hut 
 knoiu thou that for all these things God will 
 bring thee — not thy brother, not fashion, not 
 the world, but thee, thine own self — into 
 judgment. 
 
 Therefore it is that I have chosen for you 
 to-day the text, Bought tuith a piice — he not 
 slaves. 
 
 Bought with a price. Christ bargained for 
 thee, bid for thee, tried and toiled for thee, 
 died, shed His very blood for thee. Let not 
 the scoffer rob thee of that word : thou wilt 
 want it one day. 
 
 O, if, when you lie down and when you rise 
 
A COROLLARY OF REDEMPTION. 127 
 
 np — if, when you go forth to the Chapel or to 
 the Lecture-room — if, when you refresh and 
 when you amuse yourselves, in ways which need 
 not be wicked, which only become so when you 
 forget God in them — you would just say to 
 yourselves that word, / luas bought with a price, 
 Jesus Christ died for me, Jesus Christ shed His 
 precious blood for me — ^you do not know what 
 a charm there would be in it. Toil rest, re- 
 creation blessing, the common holy, earth 
 heaven — try it, try it for a day ! Say to your- 
 self. There was One who cared for me, had me 
 in His view ages before I was born ; there is 
 One now who looks upon me with love, such 
 love as is not on this earth, so tender, so strong, 
 so living ; and He actually paid a price for me, 
 for me, so Avorthless, so nothing. Yes, if you 
 would do this, you know not what a joy, what 
 a sweetness, would enter into your life. You 
 would not care then, by comparison, what 
 others thought: it would be enough to know 
 
128 INDIVIDUAL INDEPENDENCE, d-c. 
 
 this, that, working or resting, alone or in 
 company, joyous or sorrowful, living or dying, 
 you are His. He has thought you worth pay- 
 ing for — which is to say, worth dying for. Shall 
 it be too much to ask of you, that you would 
 just accept that love, jast cherish it, just live 
 it, just hand it on ? 
 
 Bought with a price, he not slaves of men. 
 Look not upon their present smile or frown. 
 Let them not own you. They never died for you. 
 Let them not turn and twist you whither they 
 will. Be a man — human, humane, manly, man- 
 ful — which is to say, a Christian. 
 
 O noble independence ! the liberty of the 
 man that is God's, and that has God in him : 
 the liberty which is only not licence : the liberty 
 of the son who abides in the house for ever, 
 not of tlie slave who has no inheritance in the 
 Home and no permanence. 
 
ONE THIXG THOU LAC REST. 
 
 V. s. 
 
V. 
 
 ONE THING THOU LACK EST, 
 
 Mark x. 21. 
 
 Then Jesus beholding him loved him, and 
 said unto him, One thing thou lacJcesL 
 
 This paragraph of the Gospels is a striking 
 example of that harmony in variety which 
 unfriendly critics love to exaggerate into dis- 
 crepancy. 
 
 Three of the Evangelists have preserved 
 the incident. Each one adds something to the 
 completeness of the picture. The wealth of 
 the enquirer is brought into view by all of 
 them ; but St Matthew alone tells us that he 
 was young, and St Luke alone speaks of him 
 
 9—2 
 
132 ONE THIXG THOU LACK EST. 
 
 as a ruler, Tvliile St Mark gives several most 
 interesting particulars of the interview itself — 
 the running and the kneeling, the earnest- 
 ness and the reverence, and the look which 
 Christ gave him, and the love w^hich Christ 
 felt for him ; and then again the look which 
 Christ threw upon the disciples as He drew 
 the moral, and the repeated expressions of 
 astonishment with which they received His 
 unexpected words as to the spiritual dangers 
 of worldly wealth. All this variety, so pic- 
 turesque and so natural, would be ill ex- 
 changed, we all feel, for a dry and sterile 
 uniformity of narrative, taking out of it all the 
 life and all the play, and suggesting the idea 
 of an inspiration merely mechanical, out of 
 which the human element would have de- 
 parted, and with it (rightly understood) also 
 the Divine. 
 
 There is, however, in this instance, amongst 
 many variations which are entirely and beau- 
 
ONE THING TnOU LACKEST. 133 
 
 tifully harmonious, just one which might 
 appear at first sight to be of a different cha- 
 racter. 
 
 St Mark and St Luke give thus the ques- 
 tion and counter-question with which the 
 conversation opens. Good Master, what shall I 
 do that I may inherit eternal life I Jesus said, 
 Why callest thoif, me good / Tltere is none 
 good hut one, that is, God, St Matthew, accord- 
 ing to the best Manuscripts, expressly con- 
 firmed by the testimony of Origen early in the 
 third century, prior therefore to any of our exist- 
 ing Manuscripts of the Greek Testament, gives 
 the two clauses a very different form. Accord- 
 ing to him the question was, 3f aster, what good 
 thing shall I do, that I may have eternal life ? 
 and the answer, TVJiy askest thou me about 
 that which is good? there is hut One that is 
 good; as though He would correct the enquiry 
 about a particular good thing to be done in 
 order to win heaven, by recalling the ques- 
 
134 ONE THING THOU LACKEST. 
 
 tioner to the one source and spring of all good, 
 in whom alone, sought and found and lived in, 
 can the true eternal life he entered hy any 
 man. 
 
 It might be suggested that some copyist, 
 jealous for the Saviour's honour, had substi- 
 tuted this reading for the common one, which 
 seemed to disclaim for our Lord the title of 
 good. It is enough to say in answer — apart 
 from the general precariousness of such con- 
 jecturing — that no such alteration has been 
 made by the same Manuscripts in the other 
 two Gospels, and that Origen himself calls at- 
 tention to the variety in this place between 
 the two Evangelists and the one. 
 
 But we can all see that this is an example, 
 when carefully looked into, not of contradic- 
 tion, but (which is a widely different thing) 
 of unexplained consistency. 
 
 St Matthew omits the word good before 
 Master, and throws the whole weight of the 
 
ONE THING THOU LACKEST, 135 
 
 reply upon the word good before thing. The 
 other Evangelists say, Good Master ; and what 
 thing, instead of what good thing, shall I do ? 
 They represent the comment upon good in the 
 answer as referring to the appellation of our 
 Lord Himself in the question. Is there any 
 thing impossible or improbable in the suppo- 
 sition that both accounts of the matter are 
 true? that the question may have been (as 
 indeed the English Version gives it in St 
 Matthew), Good Master, what good thing shall 
 I do.. J and that the answer may have 
 touched upon both the uses of good — Why 
 callest thou me good ? without knowing what 
 thou sayest, without knowing that One only is 
 good, and that, if I am good, it is in virtue of 
 a Divinity which is not in thy thought ? And 
 again, Why askest thou about some particular 
 good thing to be done to merit life, when in 
 reality good is not a thing bat a Person, and 
 he who would enter into life must do so by 
 
136 ONE THING THOU LACKEST. 
 
 knowing and loving and becoming like to 
 Him? 
 
 •■ Thus the two narratives may complete, by- 
 supplementing, each other. Each may bear 
 its part faithfully in the preservation of the 
 sacred whole. It is not given us, as yet, to 
 combine the narratives certainly : enough, if 
 we see that one combination, at least, is pos- 
 sible ; nay, if we did not see it, we could trust 
 the Word of God still. 
 
 ■ Who cannot feel, in this instance, the 
 truthfulness, the importance, of each form of 
 the saying ? 
 
 When Christ says. Why callest thou me 
 good? He certainly does not mean to accuse 
 Himself of sin. On proper occasions He could 
 boldly face His enemies with the question, 
 Which of you convicteth me ? Nor does He 
 deny here that Divinity which lies at the root 
 of all His sayings, as much in the first three 
 Gospels as in the fourth ; as much in The Son 
 
ONE THING THOU LAC REST. 137 
 
 of Man shall send forth His Angels, or Ko 
 man hnoweth the Son hut the Father, or Lo, 
 I am tuith you alway, or All isomer is given 
 unto me in heaven and in earth, of St Matthew, 
 as in tlie / and my Father are one, or The 
 glory luhich I had with thee hefore the world 
 was, of the sealing testimony of St John. 
 What our Lord does correct in this questioner 
 is the ignorant complimenting which can be- 
 stow upon one whom he regards only ns a 
 human Rabbi, as a fellow-creature therefore 
 and a fellow-sinner with himself, a title which 
 has its only true place as an attribute of God 
 Himself, and therefore of One whom faith has 
 learned to address with undoubting affiance as 
 My Lord and my God, To meet this young- 
 ruler with the unexpected check, ' Ask thyself 
 why thou callest me good ; recollect what good 
 means, and to whom alone it belongs ? ' w^as one 
 part, we believe, of that discipline in thought- 
 fulness which his case demanded, and which is 
 
138 ONE THING THOU LACKEST. 
 
 pursued with severe gentleness in the whole 
 treatment which follows. 
 
 And then, when Christ goes on to say, 
 * Why askest thou me about some good act of 
 thine"which is to earn heaven ? recollect. One, 
 and but One, is good, and in Him, not in thy- 
 self or in thy little doings, is eternal life' — do 
 we not read here the correction of a thousand 
 mistakes and presumptions and ignorances 
 which have survived into our own time and 
 into our own religion? Do we not hear Him 
 saying to us. Build not upon the sand, set not 
 up your little towers of self-righteousness and 
 vainglory, but go to the Fountain of Life, seek 
 Him who is the Author of all godliness, ac- 
 quaint thyself first with Him and be at peace, 
 then come and offer thy gifts, not to win, but 
 because thou hast won, the grace of a free 
 salvation ? 
 
 We have before us a history, a character, 
 
ONE THING THOU LAC REST. 139 
 
 a life : one which has repeated itself many 
 times in human experience ; one which may 
 be here to-day, not in the book only, but in 
 flesh and blood. 
 
 This young man, immortalized in the ever- 
 lasting Word, was not a phenomenon, he was 
 a type. 
 
 We see him so distinctly in his own ques- 
 tion, What shall I do that I may inherit eter- 
 nal life ? Yes, here is enquiry — anxiety there- 
 fore, desire to be right, admission that there 
 may be a higher height, a loftier attainment, 
 than the life has yet reached ; respect too and 
 reverence for One who is neither Priest nor 
 Rabbi nor Ruler, who has neither rank, nor 
 office, nor philosophy, nor oratory, but only the 
 two things, sincerity and sanctity, to recom- 
 mend Him: this there is in the young man, 
 and it brings him where all are welcome who 
 would know and do; brings him running, 
 brings him worshipping, and sets him face 
 
140 ONE THING THOU LACKEST. 
 
 to face with Jesus Christ. A solemn moment 
 — for him whose life was then in the balance, 
 and for thousands and tens of thousands who 
 shall read of it to the end of time. 
 
 And this spirit of enquiry, and this spirit 
 of reverence, was no sudden or violent impulse, 
 separate from, and at variance with, the days 
 and years of the past. There was a third 
 thing in that character ; a memory of morality, 
 a habit of virtue. There was nothing to call 
 up a tell-tale blush on that countenance, if 
 men spoke of integrity, spoke of purity, 
 spoke (in any form) of duty. There is not 
 a doubt thrown, throughout the narrative, 
 u^oon the truth, upon the consistency, of the 
 profession, All these have I kept. At the 
 very moment that he is asking. What shall I 
 do ? his heart is saying within him. What 
 lack I yet? 
 
 A curious mixture, we might say, an im- 
 probable combination, of humility and self- 
 
ONE THING THOU LACKEST. 141 
 
 ricrliteousness, if we liad never read a heart, 
 if we knew not our own. This youth, so earn- 
 est, so respectful, so moral, is yet a dweller in 
 the tents of the self-man; he still dreams of 
 improving himself into perfection ; he still 
 fancies that, if the fabric of the self-righteous- 
 ness can but be raised one tier, one stor}^, 
 higher, its top may reach heaven — unaware 
 that its foundation is in the sand ; unaware of 
 the great coming storm which shall mix earth 
 and sky. Ignorant of God's righteousness, going 
 about to establish his oum, he has not one 
 thought, as yet, of the submission (as St Paul 
 calls it) which is the first step of life. 
 
 He thinks, perhaps, when he asks that 
 question, What good thing shall I do? of some 
 little finishing stroke, some last ornament and 
 embellishment of perfectness, which may cost 
 him an effort, but which at least need not 
 undo nor unmake anything. He thinks, we 
 might say — if the anachronism could be par- 
 
142 ONE THING THOU LACKEST. 
 
 j doned — of some large gift of money, to Mission 
 I or Hospital, wliich shall yet leave him something; 
 I of some pilgrimage, to shrine or sepulchre, from 
 which yet there may be a return ; of some 
 penance, whether of infliction or of abstention, 
 which may at least leave him living. There is 
 almost nothing, he says to himself in the dis- 
 tance, which he would refuse to bear or to 
 dare for his soul's health : there is even a 
 desire to suffer something if he may but be 
 perfect: name the price, he says to his new 
 Master, and I will pay it — only tell me the 
 secret of a certified safety, of an absolute self- 
 satisfaction. 
 
 We might have been tempted, we scribes of 
 the kingdom, to throw ourselves instantly, with 
 all the weapons of an Evangelical armoury, 
 upon the radical fault of this sort of question- 
 ing. We might have said, I perceive that thou 
 art yet in the gall of bitterness, tied and bound 
 with the fetter of a fatal Pharisaical self-decep- 
 
OXE THING THOU LACK EST. U3 
 
 tion. We might have precipitated, as a first 
 duty, the preaching of grace, and called him to 
 seek, with str^ong crying and tears, what St 
 Paul bids us to describe as justification of life. 
 
 Yery different, quite opposite to this, is the 
 Saviour's treatment. Instead of arguing, He 
 accepts; takes him on his own ground; bids him 
 save himself; arrays before him the ten Com- 
 mandments — nay, not the ten ; just the six of the 
 Second Table — ^just those in which the young 
 man counts himself perfect; and so elicits from 
 him the avowal of an entire self-complacency, 
 All these I have kept from my youth up; and 
 leads him to expect confidently the instant 
 reply, 'Rich for heaven as for earth, eternal 
 life is thine.' ' 
 
 We pause with the character full in view, 
 to contemplate it for a moment with the eye 
 of man. We confront with it two opposite 
 schools of doctrine, and hear the one saying, 
 'The man is worse than a profligate;' and the 
 
144 ONE THING THOU LACK EST, 
 
 other, 'The man is safe, and only wants perfect- 
 ing.' The one says, Better any immorality than 
 the vice of self-righteousness. The other says, 
 Morality is the differentia of human being; give 
 me virtue, and for all else let bigots fight. The 
 one says. No case so hopeless as that which has 
 no need of repentance; which, not having con- 
 sciously fallen, can dispense with a Saviour; 
 saying, I am rich, is deaf to the counsel, Buy 
 of me without price. The other says. The end 
 of religion is virtue — reach virtue any way, and 
 God cannot condemn. 
 
 Against the former of these views is the 
 Jesus loved him: against the latter is the went 
 away sorrowful. It is better to be moral than 
 to be profligate ; yet to be moral is not salva- 
 tion. We must not sever what the text has 
 joined in one — 
 
 Jesus beholding him loved him, and said 
 unto him, One thing thou lacJcest. 
 
 We shall not suppose, with a whole Gospel 
 
ONE THING THOU LACKEST. 145 
 
 against us, that Christ here approves, as suffi- 
 cient, a legality which leaves out its own first 
 Table; which contents itself with half the 
 Decalogue ; which is, in the first place, morality 
 without religion, and which is, in the second 
 place, a morality of mere negation: not to 
 have defrauded, not to have stolen, not to have 
 murdered, it is enough — enter thou into life, 
 into glory. 
 
 Nor shall we force the words given us by 
 St Matthew, Ifiliou wilt he perfect, into a sense 
 utterly unevangelical — Salvation and perfection 
 are ideas distinct and different: If thou ivilt 
 enter into life, keep the commandments ; If thou 
 wilt he perfect, do something hesides. According 
 to this view, and in substance it is the view 
 of a vast and pretentious Communion, there are, 
 first, commandments of necessity, and there 
 are, secondly, counsels of perfection: there are 
 requirements for the many, and there are am- 
 bitions for the few : it is not necessary to be 
 V. s. 10 
 
146 ONE THING THOU LACKEST. 
 
 perfect ; something less will suffice : a man may 
 be saved with thus much, if without more he 
 may not shine. 
 
 When Christ says to this moral young 
 man, Yet lackest thou one thing, we understand 
 Him to say, And that one thing is needful. He 
 who puts it from him, as either unnecessary for 
 him or unattainable, counts himself unworthy 
 of everlasting life. He who refuses that one 
 thing, and goes away sorrowful because he is 
 not accepted without it, certainly has not failed 
 only in some adornment or corollary of saint- 
 hood : if he does not come back for it, to 
 Christ in flesh or to Christ in glory, assuredly 
 he has lost himself; having his good things here, 
 he has none to look for across death and the 
 grave. 
 
 Yet Jesus beholding him loved him. 
 
 There are few words more touching in all 
 Scripture. They mark so decisively the per- 
 fect humanity of Jesus Christ. Not one that 
 
ONE THING THOU LACKEST. Ii7 
 
 cannot sympathize — no, but one, in all things, 
 of like passions with us, only without sin. The 
 holy Saviour had a loved one among His dis- 
 ciples. He did not command. He did not 
 exemplify, a dead level, a dull monotony, even 
 of feeling, even of affection. There was for 
 Him a friend among the friends — one chosen 
 among the elect — one heart with which His 
 heart beat yet more sensitively than with other 
 hearts all loved. 
 
 But there is more than this in the text. 
 This young man was a stranger to Him. Apart 
 from the Omniscience of Deity — and this is 
 not now the thing in question — He had no 
 knowledge of him until now. And now that 
 He first sees him, can He altogether ap- 
 prove? Eead together the two halves of the 
 text, and the first becomes more wonderful by 
 the combination — Owe thing, the one thing, he 
 lacked; and yet Jesus, beholding him, loved 
 him. 
 
 10—2 
 
148 ONE THING THOU LACKEST. 
 
 That look, and that love, like all else in Our 
 Lord, were full of instruction. Do you suppose 
 that the Blessed Lord now in heaven looks 
 with equal love upon opposite characters 
 amongst ourselves ? say, upon the young man 
 of pure life and clean heart and beautiful feel- 
 ing, and the young man whose very soul is a 
 cage of unclean birds, whose tongue is profane, 
 unchaste, or cruel, whose conduct towards his 
 own is selfish, unmannerly, hard, ungrateful? 
 Ought He, w^e ask it with reverence, ought He 
 so to do? Ought Jesus Christ to confound all 
 differences even amongst those who still lack 
 one thing? 
 
 Such teaching is as unscriptural as it is 
 immoral. It would make us shut the Bible if 
 we read it there. It would be an argument 
 against Christianity which all the Evidences 
 could not parry. It would be the indication 
 of a looseness and a roughness and a coarseness 
 of judgment, which could not be attributed 
 
ONE THING THOU LACKEST. 119 
 
 without impiety to the Judge of all men. Be- 
 cause we believe that there is a discriminating 
 quality — and the Gospel calls it faith — visible 
 already, in the case of each one, as present or 
 absent, to the eye of God ; shall we go on to 
 say that without this or apart from this there 
 is no essential difference between vice and 
 virtue ? Let the Judge of all the earth do right, 
 however it may fit in with our ideas or with 
 our theologies. Be not rash in fixing the 
 great gulf — wipe not out the Jesus loved in 
 your zeal to hurry towards the One thing 
 thou lacJcest, 
 
 What a view does this open to us of the 
 love of Jesus Christ now for many a young 
 man, earnest, moral, thoughtful, enquiring, 
 whom yet He cannot excuse — cannot for his 
 sake excuse — from the choice and the decision 
 and the self-surrender, Go and sell — then come 
 and follow. Yes, He loves, and we ought 
 to love, the beauty of the character, the open- 
 
150 ONE THING THOU LACKEST. 
 
 ness of the mind, the cleanness of heart and 
 hand, the reverence of soul and spirit. He 
 loves, and we ought to love, the appreciation 
 of His wisdom, the recognition of His holiness, 
 the admiration of His sacrifice, in many who 
 cannot yet quite say to Him, My Lord and my 
 God. He loves, and we ought to love, the 
 dutiful son, the kind brother, the faithful 
 friend, the diligent student, the bright ex- 
 ample — the six Commandments kept from the 
 youth up, the eagerness to know, from such 
 as are worthy to tell, whether indeed there be 
 a yet more excellent way into a joy and an im- 
 mortality believed in. It is no sign of jealousy 
 for Christ's honour to withhold the love He 
 gave, or to mingle in one sweeping sentence 
 the righteous of earth and the wicked. The 
 blessed Lord can discriminate — even His fol- 
 lowers should do so — between such a youth 
 as we have sketched in these sentences, and 
 the frivolity, the idleness, the gluttony, the 
 
OXE THING TnOU LAC REST. 151 
 
 immorality, which make up its opposite. The 
 heart-searching. eye pauses in its survey of the 
 vrorld and its fulness to distinguish and to 
 discern. He beholds and He loves the thing 
 that is good, even where that very love con- 
 strains Him to the further saying, One thing 
 thou lackest. 
 
 One thing. Often have we said, of friend 
 or neighbour, He has but one fault. Perfect 
 in uprightness, in diligence, in devotion, he 
 lacks temper, or he lacks courtesy, or he lacks 
 charity. Perfect in kindness, in consideration, 
 in humility, he lacks strength, or he lacks 
 courage, or he lacks exertion. Sometimes we 
 have to say a more serious thing. So fault- 
 less in one aspect, in one half of the man — so 
 tender, so generous, so unselfish, so useful — 
 he cannot quite be trusted when the question 
 is of truth, or of sincerity, or of integi'ity, or 
 of virtue. He has one fault, and it carries un- 
 soundness into everything. We all know that 
 
152 ONE TEINO THOU LAC REST. 
 
 there are vices which no number of virtues can 
 counterbalance, in the judgment of the world, 
 or in the judgment of the Christian. 
 
 Thus the saying, One tiling thou lachest, 
 is capable of many applications, some of them 
 qualifying, others condemning. It depends 
 upon the nature of the one thing. There are 
 defects, there are blemishes, there are faults; 
 there are also sins, and vices, and crimes. 
 
 We have touched upon the question, Which 
 of the two was it here ? And we have been 
 compelled to understand the one want in this 
 case as a fatal want, not in the region of con- 
 duct, but in the region of spirit; not in the 
 region of the world's judgment, not even in 
 the region of the moralist's judgment, but in 
 the sight of God, in the foreview of heaven. 
 
 That which was lacking to this young man 
 was, in one word, devotion. Not devotion in 
 the sense of devoutness, but devotion in the ^ 
 sense of self-surrender. A young man who 
 
ONE THING THOU LACKEST. 153 
 
 knelt down before Christ in the public high- 
 way was certainly not wanting in reverence. 
 We can believe that, not in the spirit of 
 ostentation but of sincere piety, he was one 
 who prayed, many a time and oft, in the 
 synagogues and in the streets. He was on the 
 very verge and margin of a higher devotion 
 still. This was his valley of decision, and he 
 is gone down into it. This day he is to make 
 that determination after which he can never 
 be quite the same. He is asking the question 
 of questions; that question which was life 
 from the dead to Saul of Tarsus and to the 
 jailor of Philippi; that question which filled 
 the Church of Christ on the day of Pentecost, 
 and which has been to countless thousands 
 from that year to this the turning-point be- 
 tween two lives and two eternities. But in 
 this case there is a false ring, not of hypocrisy 
 but of self-deception, in the good words, ^¥hat 
 shall I do — what good thing shall I do — that 
 
154^ ONE THING THOU LACKEST. 
 
 I may have eternal life? We will not be 
 extreme to mark the word do : it was in 
 Paul's question, it was in tlie jailor's question, 
 it was in the question of Pentecost and the 
 three thousand. It w^as only in the ear of 
 Jesus Christ that the false ring was percep- 
 tible, and He applied to it a test at once stern 
 and gracious. 
 
 God and Mammon are at issue in that 
 heart. It is attempting the impossible thing, 
 to reconcile the tw^o services and the two 
 ownerships : and w^hen it says, What shall I 
 do ? it means. What shall I do that is com- 
 patible with being young, and rich, and a 
 ruler ; Avith being a man of means, and a man 
 of the world ? The question itself has a con- 
 dition lying under it, and that condition gives 
 it the lie in the very asking. Flattery would 
 give a soft answer. Jesus Christ says. Sell 
 that thou hast : fling aw^ay thy riches, part with 
 thine all, keep nothing, strip thyself of house 
 
ONE THING THOU LACKEST. 155 
 
 and land, of purse and treasure, of importance 
 and influence, of power to give, and power to 
 bequeath ; tlien (if we may for the moment 
 keep the reading) take up the ci^oss, that ac- 
 cursed badge and implement of Roman tyranny, 
 not yet possessing its one tender and gracious 
 association — take it up, as one that shall die 
 upon it, and that accepts the sentence. All is 
 mysterious, all is repulsive, all is terrific to the 
 hearer — one word alone lights up the dark- 
 ness; one word alone blends severity with 
 goodness — Follow me ! Be my companion 
 as I tread the way of homelessness and poverty, 
 of reproach and ignominy, at last of torture, 
 murder, martyrdom ; share my reviling, de- 
 sertion and repudiation by mine own ; soothe 
 with thy companionship sorrows which thou 
 canst and sorrows which thou canst not par- 
 take in ; listen day by day to my teaching, 
 drink in my revelation of a life above and 
 beyond this life ; print my likeness upon thee, 
 
lo6 ONE THING THOU LACKEST. 
 
 that thou mayest represent and reproduce it 
 when I am unseen. This shall be the present 
 recompense of the self-devotion which 1 ask 
 of thee. A tJwusandfold noiu in this time it 
 shall be to thee for all that thou sacrificest, 
 riches and lands, kinsfolk and friends, honours 
 and affections ; with — ^yes, I hide it not — with 
 persecutions: and in the world to come, just 
 out of sight, just beyond death, in the world 
 to come — promise above all promise — eternal 
 life. 
 
 This, brethren, is the love of Jesus Christ — 
 it stops not with gilding and refurbishing time, 
 it sets open eternity. One thing thou lachest — 
 thy soul must be athirst till she has it — union 
 with the alone Good One, the having Him in 
 thee, the being at one with Him now and world 
 without end. To have this, thou must part 
 with all else : in act, if Christ bids thee ; in will, 
 at all events, because Christ calls thee. Art 
 thou equal to this? Is thy hold upon the 
 
ONE THING THOU LACKEST. 157 
 
 unseen such as to detach tliee from the 
 visible ? 
 
 Brethren! it is the question proposed to us 
 in all things. It meets us when the life of the 
 body is buoyant and jubilant, and the tempter 
 spreads before us the pleasant excess, the 
 luxurious wantoning, the delicious, delirious 
 sensuality. It meets us at the great turning- 
 points of life, when the choice must be made, 
 of the profession, of the abode, of the com- 
 panionship, of the wedlock. It meets us in the 
 rising within us of the jest sparkling but pro- 
 fane, of the retort telling but cruel, of the story 
 amusing but scandalous, of the judgment, on 
 men or things, popular but iniquitous. This 
 world or that tuorld is written for us upon 
 everything: Rest and enjoy, or else. Go and 
 sell ; have thy good things, or wait for them ; 
 drink of earth's cup, or else, take the cross, 
 and folloiv. 
 
 Who that knows himself shall much marvel 
 
158 ONE THING THOU LACK EST. 
 
 at the result of this apj^eal in the case of the 
 rich young ruler? Was it not something, that 
 he went away sorrowful? Was it not some- 
 thing, that anger, that scorn, that fierce resent- 
 ment, marked not the ruin of the hope and 
 the disappointment of the aspiration? Might 
 he not have said, ' Thou dost indeed know how 
 to quench the smoking flax — thou hast indeed 
 the art of despising, of frustrating, the day of 
 small things? I was here ready to the hand of 
 judicious fostering, and thou hast thrown me 
 back into the burning from which tenderness 
 would have plucked me?' 
 
 He went away sorrow^ful. The love of Jesus 
 was wasted upon him for this time, and the 
 Gospels which tell of the going tell of no re- 
 turn. The moral, at all events, is thus WTitten. 
 It is not the second chance, it is not the late 
 hope, it is not the last first, which is here 
 recorded for our learning: it is the peril of 
 refusing Christ's call; of saying to Him, / will 
 
ONE THING THOU L ACRE ST. 159 
 
 no^, when He bids us follow; of preferring eartli 
 when He offers heaven. 
 
 Brethren! Jesus Christ has sent us once 
 again this day the word of His grace, saying, 
 Halt no more between two opinions. Defer not 
 for one day the vital decision. Whatsoever it 
 be which stands at this moment between thee 
 and thy soul, cast it from thee. Sloth or 
 cowardice, appetite or passion, bosom lust or 
 besetting sin, renounce, hate, expel it, at 
 Christ's bidding. Rise, He calleth thee ; take 
 up thy cross at once, and follow. 
 
 What would it be on the last day of life, 
 what would it be on the morning of the judg- ' 
 ment, to feel in the awakening conscience this 
 conviction, One thing I lack? Too late to go 
 back to fetch anything out of the house ; too 
 late to supply one want or to wash out one 
 sin: much more to relay the foundations of 
 the whole being, to bring into it a new spring 
 and a new motive and a new aim of life. Who 
 
160 ONE THING THOU LACKEST. 
 
 shall risk the hearing then, from the lips of 
 the Judge, One thing was needful, and that one 
 thing thou lackest? O let us enter now into 
 that greatest, gravest of questions. What must 
 I do to he saved? and may God, who has all 
 hearts in His hand, dispose each one of us to 
 say, and to mean the saying, / count all things 
 but loss, that I may win Christ, 
 
 J^ 
 
VI. 
 
 AN HUNDREDFOLD NOW IN 
 THIS TIME. 
 
 V. s. 11 
 
yi. 
 
 ^.V IIUXDREDFOLD XOW IX 
 THIS TUIE. 
 
 Mark x. 29, 30. 
 
 There is no man tJiat hath left house, or hre- 
 thren, or sisters, or father, or motJier, or wife, or 
 children, or lands, for my sake, and the GosjyeVs, 
 
 But he shall receive an hundredfold now in 
 this time, houses, and brethroi, and sisters, and 
 mothers, and children, and lands, with persecu- 
 tions; and in the world to come eternal life. 
 
 A PROMISIXG enquirer lias just come to the 
 Saviour; has come, and is gone again. Run- 
 ning, and kneeling, as one in haste to be 
 saved, and assured of the power of Christ to 
 save, a rich young ruler has proposed to Him 
 the question of questions, has received a clear 
 
 11—2 
 
164 AN HUNDREDFOLD 
 
 answer, and is gone away sorrowful. An excep- 
 tional case had required an exceptional treat- 
 ment: and He who laid no sucli compulsion 
 upon others of His followers, upon the Zac- 
 cheuses and Philemons and Gaiuses of the 
 kingdom, has judged it necessary to lay the 
 compulsion of poverty here: Go thy way: sell 
 whatsoever thou hast, and give to the poor; and 
 thou shalt have treasure in heaven: and come, 
 follow me. 
 
 Something very beautiful there was in the 
 character thus severely handled ; for it is ex- 
 pressly mentioned, and in this the case stands 
 alone, that Jesus beholding him loved Mm. Yet 
 not the less, but all the more for this love. 
 He dealt truly with him; saw that he was worth 
 saving, and could only be saved thus: the world 
 had so tight a hold upon him, that no mere 
 self-denial, in the way of abstemiousness or 
 almsgiving, would suffice to detach him: by 
 one stroke the chain must be broken, the cap- 
 
NOW IN THIS TIME. 165 
 
 live must be set free : if lie really wished to be 
 saved, and if lie really meant what he said 
 when he called Jesus good, he will bow himself 
 to the hard necessity, and count it more than 
 compensated by the Divine companionship of 
 which this is the condition. 
 
 But to so lofty, so superhuman, an estimate 
 of loss and gain this young man is not equal. 
 He would have joyfully heard how to combine 
 two worlds : but if one world only can be his, 
 then it must be the world of present enjoy- 
 ments; of young interests, human flatteries, 
 and great possessions. 
 
 A reflexion upon the terrible dangers of 
 riches is the first moral of the incident. The 
 disciples, indeed, more experienced, some of 
 them, in the opposite perils of poverty, with its 
 mean toils and down-dragging cares and ready 
 envyings, exclaim in astonishment, Who then 
 can be saved? If the rich, with their tranquil 
 days and easy fortunes, with every facility for 
 
166 AN HUNDREDFOLD 
 
 the two virtues of hoaesty and of thankfulness, 
 can hardly enter God's kingdom, how much less, 
 surely, they whose whole life is trial — trial of 
 patience, trial of rectitude, trial of faith. Thus 
 it is that each rank and each age and each 
 character regards its own as the very chief of 
 all difficulties and all hindrances, thinks any 
 other class or condition better off for salvation, 
 and asks, in despondency, if not in recrimination, 
 If that other, that opposite, can scarcely be 
 saved, how, how can I? 
 
 But there was one disciple, who, in those 
 days of his ignorance and self-reliance, was 
 ever ready to compare himself advantageously 
 with other men, and who saw, in the example 
 of this young ruler going away sorrowful, an 
 opportunity of vaunting the opposite conduct 
 of those who, like himself, had counted all 
 things loss for Christ. Feter began to say to 
 Him, Lo, we have left all, and have followed 
 Thee. 
 
NOW IN THIS TIME. 167 
 
 Our Lord begins His reply to this boast by 
 a warm and generous recognition of the great- 
 ness and blessedness of their self-sacrifice. The 
 tone may be faulty — self-assertion is ever un- 
 pleasing — but not on this account shall the 
 Saviour for one moment depreciate the devotion 
 on which He shall build His Church. There 
 is no man who has done what ye have done, 
 and shall not, here and hereafter, have his 
 reward. JS^ow in this time an hundredfold. In 
 the luorld to come eternal life. 
 
 In the enumeration of the particulars of the 
 hundredfold, we may notice, in passing, two 
 omissions. They are characteristic, we think, 
 of the Master's teaching. The one omission is 
 that of iho, father^ the other omission is that of 
 the wife. The one omission may seem faintly to 
 foreshadow the Divine rule elsewhere laid down, 
 Gall no man your father upon the earth; for 
 one is your Father, which is in heaven. Fathers 
 an hundredfold might have favoured the de- 
 
168 AN HUNDREDFOLD 
 
 lusion of a spiritual direction, a human autho- 
 rity, below, such as is utterly at variance with 
 the idea of a Dispensation in which, under the 
 guidance of an indwelling Spirit, all shall he, 
 individually and immediately, taught of God. 
 The mother, like the brother and the sister, 
 may reappear, with multiplication, in the re- 
 compense : unity is the very condition of the 
 new, the spiritual, fatherhood; not even in 
 nam.e or in figure can it be departed from. 
 
 The other omission is illustrative, I venture 
 to think, of the purity, of the delicacy, of the 
 Saviour's teaching. He will not even seem to 
 open to His disciples a Mahometan Paradise. 
 Sisters a hundredfold — not so much as in para- 
 ble the other. 
 
 Large and generous as is the promise, for 
 this life and for that which is to come, love 
 itself adds one caution to this glowing picture. 
 The end is not yet. While earth is still earth, 
 hope and fear are still indispensable ministers 
 
NOW IN THIS TIME. 169 
 
 in tlie Church and in the heart. Many that are 
 first shall he last, and the last first. Amongst 
 the original hearers there stands a Thomas that 
 shall doubt, a Peter that shall deny, a Judas 
 that shall betray. A few years hence, on the 
 other hand, there shall be a Mark that deserts 
 in Pamphylia, yet will re-enlist himself in An- 
 tioch, and will live to be a comforter of Apo- 
 stles, yea, an Evangelist of the Churches : a 
 Saul, once (he says it of himself) a blasphemer 
 and a persecutor , yet made luilling in the day 
 of Christ's power, and chosen out of all men to 
 make the light of the Gospel shine throughout 
 the world. Yes, there shall be, in this as in all 
 things, j^rsi last, and last first : be not disdainful, 
 but charitable — be not highminded, but fear. 
 
 St Matthew records at this point a whole 
 Parable devoted to this theme. The labourer 
 early called, early obedient, must not despise, 
 must not envy, the later call, or the later obe- 
 dience of another. God gives not account, to 
 
170 AN HUNDREDFOLD 
 
 lis, of His dealing with His own. There is a 
 spirit of contempt and cavilling which may 
 even forfeit the crown. Last shall he first, and 
 first last. Not the start, but the arrival, is the 
 thing in question. He that endures to the end 
 shall he saved. 
 
 We have, then, before us, as the principal 
 subject, a magnificent view of the compensa- 
 tions of discipleship. 
 
 Some have talked slightingly of the sacri- 
 fices made by Peter and his companions. They 
 are supposed to have had little to give up. A 
 crazy boat or two, a few tattered nets — this 
 was their all. The word ' fisherman ' carries 
 to our ears, in spite of the hired servants, and 
 the house in Capernaum, an almost inevitable 
 impression of low rank and poor circumstances. 
 On the other hand, it does not appear that at 
 the time of this occurrence their abandonment 
 of home or employment was either final or 
 
NOW IN THIS TIME. 171 
 
 absolute. After the Resurrection the disciples 
 are found in Galilee, resuming, at least occa- 
 sionally, their old occupations. 
 
 Nevertheless they rightly regarded the call 
 to follow Jesus as a call to give up everything 
 for it. From that moment they belonged to 
 Another. Whithersoever He led, they must 
 follow. Never again would they be their own 
 for a single hour. It was a true instinct which 
 made Peter combine in consecutive clauses, and 
 as equivalent jDhrases, the left all and the fol- 
 loiued Thee. An entire detachment from all that 
 had made and been the old life was the very 
 condition and meaning of the new. To leave 
 house and lands, brethren and sisters, father 
 and mother, wife and children, for Christ's 
 sake and the Gospel's, was the solemn act of 
 self-dedication, the very sign and sacrament of 
 discipleship, by which a new convert cut him- 
 self off from the Judaism or from the heathen- 
 ism (as the case might be) in which he had 
 
172 AN HUNDREDFOLD 
 
 heretofore lived and moved and had his being. 
 It was just what a man of the highest caste in 
 India has to do at this day if he can make up 
 his mind (and no wonder if in such cases it is a 
 rare thing) to adopt Christianity. Every com- 
 monest act of his life has been connected with 
 the worship of an idol deity ; and to tell him 
 that you will excuse him from giving up caste, 
 that you will allow him to be a Brahmin and 
 yet a Christian, is something much beyond the 
 permission to bow himself now and then in the 
 house of Eimmon : it is a licence to combine in 
 perpetuity the service of Christ and the service 
 of Belial, to be an habitual partaker at once of 
 the table of the Lord and of the table of devils. 
 The man must leave all, if he is to follow 
 Christ. 
 
 No doubt, when the Christian Church be- 
 gan to plant itself everywhere, with its congre- 
 gations and communities regularly organized, 
 so far from disturbing social order or breaking 
 
NOW IN THIS TIME. 173 
 
 up family connexions, it tended rather to con- 
 firm and consolidate each. Every word of the 
 Epistles implies the recognition of all existing 
 relationships, and the continuance of every be- 
 liever in the condition and circumstances in 
 which he was called. Husbands and v/ives, pa- 
 rents and children, masters and slaves, all were 
 to remain as Christ found them, only bringing 
 into each duty and each relation a consecrating 
 motive and a sanctifying principle. The Gospel 
 came to transfigure, not to revolutionize ; to 
 remodel spiritually, not ostensibly, the various 
 functions and institutions of society. Hence- 
 forth the literal leaving all was to be the higher 
 effort, the more ambitious enterprise, of certain 
 exceptional ministries. The man who amidst 
 the refinements of a well-appointed home, or 
 the proprieties of a nicely ordered Parish, hears 
 within him the voice of Jesus Christ biddino; 
 him to carry the Gospel across sea and land 
 into some region where all is still confusion 
 
174 AN HUNDREDFOLD 
 
 and darkness, enters literally into the experi- 
 ence of Apostles of old, who could say, humbly 
 and thankfully, to the Saviour who chose and 
 sent, Lo, we have left all and have follotved 
 Thee. Doubtless too there are many who ought 
 to hear this voice and will not. Doubtless, 
 both in the choice of Professions, and in the 
 subsequent choice of places and circumstances 
 of service, there is still, in us all, a niceness 
 and a fastidiousness, a self-sparing and a self- 
 pleasing, which is effeminate, cowardly, and 
 therefore anti-Christian. We use far too lightly 
 the word 'impossible.' We pick and we choose 
 far too daintily amongst alternatives presented. 
 We refuse to count amongst the alternatives all 
 that is rough and hard, and therefore perhaps 
 the more Christ-like, in the answers to that 
 enquiry which yet we all profess to open, or 
 we could not write ourselves Christians, 
 What shall I do, Lord ? What wilt Thou have 
 me to do ? 
 
NOW IN THIS TIME. 175 
 
 There are some present in this Congrega- 
 tion, whose lives are not yet shaped, as to the 
 particular calling. They cannot too soon or 
 too seriously remember that, in this age and 
 in this country at least, literally the field is 
 the world. The possibilities of service are 
 unbounded. Let no silly sneers, let no infidel 
 taunts, prevail to suggest to you that the Gospel 
 of Jesus Christ has lost its old strength and 
 life for evangelizing, that the Mission -field is 
 effete and sterile, or that the living Saviour 
 has in any respect modified what have been 
 aptly called His Church's marching orders, 
 Go ye into all the world — make all the nations 
 disciples — and then, and in so doing, Lo, I am 
 with you alway. 
 
 But here, speaking from this Pulpit, and 
 after a week so memorable in reference to this 
 more Apostolical work, this indeed Divine life, 
 no tone of address seems so suitable as that of 
 intense thankfulness to the Author and Giver 
 
176 AN HUNDREDFOLD 
 
 of every perfect gift for the grace which He has 
 bestowed and for the prosjoect which He has 
 opened. The lives which have given and are 
 giving themselves to the Cambridge Delhi 
 Mission are described, by those who know, as 
 the very salt and light of our society. And yet 
 we grudge them not to India. For we know 
 that, in this as in all sacrifices made»for Christ's 
 sake and the Gospel's, to keep is to lose, and 
 to give is to have. From every such self-dedi- 
 cation, another springs, and another, and an- 
 other ; life generates life, in spiritual things, as 
 surely as death breeds death : such men bear 
 away with them from amongst us influences 
 which we can ill spare, but (with Elisha of old) 
 we 'see' them as they are taken, and lo, a 
 double portion of their sjnrit rests upon the 
 staying. 
 
 For the rest of us, for whom it is too late 
 to rearrange the life, or to -whom it is not given 
 to dream of magnificent sacrifices, it must suf- 
 
NOW IN THIS TIME. 177 
 
 fice — and this shall not lack its blessing — to 
 stretch after them the hands of sympathetic 
 interest and of bountiful aid; to keep alive 
 amongst ourselves the flame of that zeal for 
 Gospel progress which has borne them hence 
 in person ; to see that there be no lack of offer- 
 ings — head, heart, and hand — to cherish and 
 to subsidize ; so that they may never doubt, in 
 their far-off Mission, the memory of the love of 
 that University whose sons and whose ambas- 
 sadors they are, and that there may be a con- 
 tinuous succession (God grant it) of devout and 
 devoted men, to strengthen their hands living, 
 and, as the need shall arise, to be baptized for 
 the dead. 
 
 In comparison with such enterprises of faith 
 and devotion, it may seem a small thing to 
 speak of the less definite but not less real 
 self-dedications which are certainly within our 
 reach ; the leaving all, in heart and will, for 
 Christ's sake and the Gospel's; the marking 
 V. s. 12 
 
178 AN HUNDREDFOLD 
 
 every treasure and every possession, intellec- 
 tual or material, witli the true 'Corban/ whicli 
 is, Holiness to the Lord; the so subordinating 
 every taste and every affection as that we shall 
 remember and not forget Him in each; the 
 bringing everj thought and every attachment 
 into captivity (as St Paul writes) to Jesus 
 Christ and Him crucified. "Whoso does this 
 does all : he too is a servant and an Apostle : 
 he too hath, in spirit, left house and land 
 for Jesus : he too shall receive an hundredfold 
 in this life and in the life to come. 
 
 This is the discipleship. Now for its com- 
 pensations. Our Lord divides them. There is a 
 compensation in the present : now in this time. 
 The nature of it is remarkable. He shall 
 receive an hundredfold now in this time, houses, 
 and brethren, and sisters, and m,others, and 
 children, and lands. The very language shows 
 the promise figurative. We have read it, 
 perhaps, as quite vague. ' Shall receive some- 
 
NOW IN THIS TIME. 179 
 
 thing instead, something which shall recon- 
 cile him to the loss, of all these.' An inward 
 peace, suppose — a sense of God reconciled — an 
 appreciation of the littleness of things temporal 
 — a growing deepening apprehension of things 
 invisible and eternal. 
 
 Is there not something besides — something 
 more precise, more peculiar — in this pro- 
 mise? 
 
 Brothers, sisters, mothers, children — an hun- 
 dredfold, each and all of these, now, in this 
 time — no mere equivalent, in the dim shadowy 
 future, for the sacrifice of them here? Surely 
 the speech is concerning that wonderful feature 
 of the blessed Gospel — the brotherly, sisterly, 
 filial, parental love (as the case may be) which 
 is between Christians as Christians ; that love 
 which Christ Himself inaugurated, in the words 
 which He uttered, in figure, concerning Him- 
 self, Who is my mother, and who are my hre- 
 thrent Whosoever shall do the will of God, the 
 
 12—2 
 
180 ^xV HUNDREDFOLD 
 
 same is my brother, and my sister, and my 
 mother. It is so witli His disciples. He who 
 once makes up his mind to be Christ's entirely 
 and in everything, must expect, must be pre- 
 pared, to leave all for Him. All that was of 
 nature, all that is of choice — father and mother, 
 brother and sister, friend closer than a brother, 
 sweet presence of wife or child — all these, in 
 will at least, perhaps in act, he wall have to 
 surrender. They may fall off from him, in feel- 
 ing, or by death. He may have to sever the tie, 
 because Christ bids him go, or because they 
 will not follow him for Christ. But he shall 
 have compensation. There is a family — no man 
 can number it — in earth and heaven, of which 
 he becomes a member wdien he becomes a 
 Christian. God is its Father, Christ is its 
 Head ; holy Angels are its elder brothers ; saints, 
 martyrs, and Apostles, all good men, dead and 
 living, are its inmates and its kinsfolk ; earth is 
 its compass, heaven is its home; and whosoever 
 
NOW IN THIS TIME, 181 
 
 believes in Christ, whosoever has the Holy 
 Spirit in him, enters at once upon the affec- 
 tions and the sympathies of all these: every 
 Christian whom he meets and whom he works 
 with is his brother or his sister: every Christian 
 matron who cheers him by her womanly kind- 
 ness is his mother, and every Christian boy 
 whom he influences by his manly love is 
 straightway his child : extend, expand this 
 kinsmanship through all space and all time, and 
 you will see why Jesus Christ should say that 
 the man who gives up, or is willing to give up, 
 the natural, wins a hundredfold in the spiritual 
 —is a richer man, even in relationships, than he 
 was, or could be, without Christ — may well say, 
 as he sets off earth against heaven, I am the 
 gainer beyond words— those things which were 
 my prizes and my treasures, / count them all 
 hut dross and loss for Christ, 
 
 Delightful must it have been, to the great 
 heart of Saint Paul, when his name was cast 
 
182 AN HUNDREDFOLD 
 
 out as evil by family and country, to find 
 wheresoever he carried the Name, a new bro- 
 therhood and sisterhood created for him. 
 Phoshe our sister.,. Andronims and Junias my 
 kinsmen... Gains mine host, and Quartus my 
 hr other... Ruf us chosen in the Lord, and her 
 who is his mother and mine — thus he runs 
 through, in a letter to one Church, not yet 
 visited, the list of his new, his Christian, rela- 
 tions : we feel, as we read, the force of the hun- 
 dredfold now in this time; we begin to under- 
 stand the text as something having indeed the 
 promise of this life; we pause perhaps, and 
 scarcely (I think) with tearless eye, at that one 
 anonymous title, his mother and mine: one 
 faithful woman in the Roman congregation — her 
 name, surely, is in the Book of Life — had the 
 honour above all honour to be a mother to that 
 toiling, yearning, most loving, most loveable 
 man. 
 
 This is that love of the brethren of which 
 
NOW IN THIS TIME. 183 
 
 St John writes that without it life itself is 
 death. We talk much of charity ; we sing its 
 praises as the synonym of good nature, of 
 toleration, of vagueness, too often of indiffer- 
 ence : assuredly we do not pass to it, as 
 alone we can safely pass, through this other 
 — through the love of the brethren. Add, St 
 Peter says, to hrotkerly kindness charity. Sup- 
 ply the one, he says in his own Greek, through 
 the other. Let the love of Christian for Chris- 
 tian expand and spread itself till it embraces 
 Greek and Barbarian, till it loves for the sake 
 of Christ even those unloving ones for whom 
 nevertheless Christ died. 
 
 But before even this true charity stands 
 the family love of the Church. Let us make 
 more of this. There are lonely people on this 
 gTeat earth — how could this be if they knew of 
 the text, if they read, if they pleaded it? Health, 
 position, circumstance, accident, may debar 
 them from its full fruition. They live perhaps 
 
184 AN HUNDREDFOLD 
 
 alone, and 'must live, so far as tlie speech and 
 the sight go, not only of the natural but of the 
 spiritual brotherhood. Still, when they think 
 of it ; when they know that only the speech or 
 the sight is wanting ; when they remember the 
 great universe, the visible and the invisible, 
 instinct and teeming with 'this sympathy, which 
 is, being interpreted, God's love reflected and 
 echoed everywhere in the love of God ; can they 
 not take courage? Lost brother and sister, lost 
 father and mother, replaced a hundredfold now 
 in this time — only just out of sight — hereafter to 
 be manifested, in all the beauty and in all the 
 plenitude of the everlasting home — shall it not 
 comfort? Every act of worship a meeting of 
 this family ; every prayer, every aspiration, an 
 exercise of this sympathy, a prognostication 
 of this union — well might St John write. We 
 know that we have passed into life, because we 
 love the brethren, and then conversely, lest any 
 should torture himself as to his possession of 
 
NOW IN THIS TIME. 1^5 
 
 this evidential love, By this we hioio that ive 
 love the children of God, when we love God. 
 Either of the two loves— so intertwined, so in- 
 separable, are they-shall attest, shall prove, 
 
 them both. 
 
 The festival on which we are assembled is 
 the festival of brotherly love. Two Apostles, 
 brothers perhaps first by birth, brothers (it may 
 have been) of the Lord Himself by birth, have 
 separately left all for His sake and the Gospel's ; 
 and they have found themselves again brothers, 
 to Him and to each other, not after the flesh 
 but after the Spirit. The Church has wedded 
 the names in one commemoration, as the per- 
 petual symbol of the consecrated tivo and two. 
 He sent his disciples, He sends them still, two 
 and two before His face into every city and 
 place whither He Himself would come. It is 
 thus that Cambridge has constituted her Delhi 
 Mission. I quote the words: 'Many advantages 
 may be expected from sending out an organized 
 
186 AX HUNDREDFOLD 
 
 band of men prepared to live and labour to- 
 gether in one foreign field — concentration of 
 effort and subdivision of labour, continuity of 
 teaching, economy of means, leisure for literary 
 work (in reaching through the Press the edu- 
 cated classes of India), and frequent opportuni- 
 ties of united devotion.' 
 
 These are tlie tones to brace and cheer 
 
 The lonely watcher of the fold, 
 When nights are dark, and foemen near, 
 
 When visions fade and hearts grow cold. 
 
 Brethren ! let us resolve — ^you, more esjoe- 
 cially, whose life is still young — you, who can 
 do so much to give the tone to the religion, 
 to the theology, of a generation which shall 
 take our place on God's earth — never to narrow 
 this love. Let us never refuse a share of it to 
 any one who will have it. Let us rejoice in 
 the thought that the kingdom is wider than 
 our knowledge, grander and more generous 
 than our stipulations. Firstfruits of His crea- 
 tures, this is our designation. Let us hope, 
 
XOW AV THIS TIME. 187 
 
 and let its pray, that, if the firstfruits are holy, 
 so shall be the lump. Lord, hasten it in Thy 
 time ! 
 
 In this vast field of thought much must be 
 left unnoticed. Of two things passed over I 
 am conscious. 
 
 With 2^6rsecutions. Note that character- 
 istic candour of the Gospel, first exemplified 
 by its Lord, which will entrap no man into 
 His service ; which will set full in view before 
 each one of us the sorrows and the sacrifices, 
 and then say, Count well the cost; and, if you 
 do put your hand to the plough, look not 
 back. 
 
 Also that overwhelmiug word in which 
 all is summed up, Aiid in the world to come 
 eternal life. This one thing is less for speech 
 than for silence. JVb mem hath ascended up into 
 heaven, that he should come back to say to his 
 brethren, I saw the holy city, and lo, it is this, 
 and this. 
 
188 ^.V HUNDREDFOLD 
 
 We must turn to things less higli above 
 out of our sight, and remind you of a prac- 
 tical duty, which I have to-day, as in many 
 past years, to press earnestly upon your at- 
 tention. 
 
 The University dwells in a Town, and the 
 Church of the Town is a suppliant to-day to 
 the Church of the University. Christians with 
 Christians plead not ever in vain ; and assur- 
 edly the Town, if in some sense injuriously 
 affected in past time by the near neighbour- 
 'hood of much carelessness and some licen- 
 tiousness, is now deeply the debtor of the 
 University, not more for substantial pros- 
 perity, than for noble, magnificent Christian 
 example. 
 
 Of all the signs of spiritual vitality in our 
 beloved University, I count none so conclu- 
 sive, as its efforts, of the last half century and 
 conspicuously of the last ten years, in behalf 
 of the spiritual life of the Town. A few days 
 
NOW IN THIS TIME. 189 
 
 ago you were celebrating the jubilee of the 
 University Sunday School for the poor children 
 of Cambridge. A touching festival of song and 
 thanksgiving commemorated on that occasion 
 the Advent and the Sacrifice of God with us; 
 and no heart that could feel was insensible 
 that day to the realization of the Emmanuel 
 Presence in the work of those young men — 
 young when they wrought in it, now of hoar 
 hairs many of them, and many fallen on sleep — 
 who gave of their precious hours, of their in- 
 tervals of anxious intellectual labour, in the 
 fifty years that are passed, to the enterprise of 
 evangelizing Cambridge through its little ones 
 and through its homes. 
 
 In comparison with such proofs of a personal 
 devotion, where shall we place the mere strug- 
 gling to listen to a popular voice, the mere 
 crowding of Churches where either ritual, 
 song, or preaching, exercises a powerful attrac- 
 tion upon sympathetic assemblies? 
 
190 AN HUNDREDFOLD 
 
 To-day you are reminded of a movement of 
 our own generation to maintain additional 
 Ministers for the poor parishes of Barnwell 
 and Chesterton ; in other words, to carry the 
 preaching of the Gospel into the streets and 
 lanes of these suburbs, by the instrumentality 
 of faithful men acting in entire conformity 
 with the rules of Apostolical order. It is an 
 evidence, second not even to that which has 
 been named, of the awakening zeal and love of 
 the University towards its less privileged neigh- 
 bours. I would bid you to study the records 
 of the movement, to thank God for it, and 
 then to help it, as you can, with your sym- 
 pathy, your alms, your prayers. 
 
 I am bound to tell you that very much of 
 its efficiency for the year that is now running 
 its course will depend upon the offerings of 
 your bounty to-day. Nothing would be easier 
 than for this Congregation to place it by a 
 single effort beyond risk and beyond anxiety. 
 
NOW IN THIS TIME. 191 
 
 More tlian once I have ventured to ask you — 
 and once at least you kindly listened to me — 
 to take care that the collection at these doors 
 should not fall short of a hundred pounds. 
 Less than this will leave us still in euspense, 
 still pondering the sad question which of our 
 grants to those four destitute Parishes must be 
 withdrawn, diminished, or left in arrear. And 
 think Avith yourselves, dear brethren, how 
 small a sacrifice it would cost you, of anything 
 that you really value as intelligent Christian 
 men, to make such an offering this afternoon 
 as would represent but two shillings apiece 
 from the great Congregation which I look upon 
 from this Pulpit. 
 
 It is very interesting, and to Christian 
 hearts very encouraging, to notice how the 
 supply of one spiritual want leads on to the 
 demand for another; how, when you have given 
 a Pastor, the people cry out for a Church, and 
 by that second cry tell you that their souls 
 
192 AN HUNDREDFOLD 
 
 thank and bless you for having heard or for 
 having anticipated the first. 
 
 We have been reading, this week, the ac- 
 count of the re-opening of a great Cathedral, 
 in which, at an interval of five centuries, a 
 new nave has been added to the old choir, and 
 the fabric stands out at last in all the com- 
 pleteness and grandeur of its original design. 
 On a small scale, indeed, but with a more urgent 
 necessity, we would ask you for a like work of 
 perfecting in a Church of this Town. The 
 Church of St Barnabas is still a fragment — a 
 naveless chancel: the people throng that little 
 area; they want space for worshippers that 
 would be — will you help to give it them? Will 
 you come forward, those in whom such a 
 heart is, and collect for this work, in your 
 Colleges, and among your friends ? 
 
 O the blessedness of work done for Jesus 
 Christ! Done in sincerity, done in simplicity, 
 done in love, it shall not lack its reward. A 
 
NOW m THIS TIME, 193 
 
 huniredfold now in this time — in the luorld to 
 come, who shall speak it? 
 
 When Jesus Christ uttered the glorious 
 promise on which we have dwelt, He thought 
 it necessary to couple it with one caution. 
 I would humbly follow that Divine example, 
 and say one closing word upon the verse follow- 
 ing the text — 
 
 But many that are first shall he last, and 
 the last first. 
 
 It is a caution, and it is an encouragement. 
 Both were needed then : Peter himself needed 
 both — the one on the instant, when he was 
 boasting; the other, a few weeks after, when he 
 was bitterly weeping : can either this or that be 
 needless here to-day ? 
 
 Many shall he — first last. Where is boast- 
 ing? 
 
 How sudden, how insidious, is the entrance 
 of the foe ! The very consciousness of standing 
 is of the nature of a fall. The very thought, 
 V. s. 13 
 
194 ^.V HUNDREDFOLD 
 
 God, I thank thee, may be the Pharisee worship 
 — that prayerless thanksgiving which goes not 
 home justified. 
 
 There are those who once ran well : who^, 
 what, hath hindered them ? What special 
 weakness, indolence, temptation? God knoweth 
 — yes, they know I To-day they are laggards, 
 sluggards, rebels, renegades. Shall they rise 
 again ? Shall that stupid sleep, that deadly lust, 
 that fatal infidelity, ever be shaken off, cast 
 out, recovered from? Shall they one day be 
 pleading — let it be this night — pleading in 
 their own behalf the promise. Many shall he — ■ 
 last first ?^ 
 
 Whose memory can adduce no instance of 
 this ? That young boy, once so light-hearted and 
 joyous — you saw him play, yon heard him jest, 
 in the days of his ignorance : you were then 
 the serious one ; you augured ill, perhaps, for 
 his hereafter : in early youth you lost sight 
 of him — where is he now ? A Christian soldier. 
 
NOW IN THIS TIME. 195 
 
 a Christian Missionary, a Christian Martyr; 
 rejoicing in Christ here, or sleeping in Christ 
 for long years in some rough Crimean or Indian 
 or African grave. 
 
 But we all want the prophecy — want it for 
 the safe standing, want it for the possible 
 rising — Many that are last shall he first. 
 
 What morning breaks upon me not among 
 the hindmost? When is the morning prayer 
 light-hearted, when is the evening prayer 
 jubilant, for any one of us? 0, if the hope 
 were only for the hopeful, if the race were only 
 to the swift, if the battle only to the strong, 
 who, who could persevere? It is the thought 
 of Him who stooped from His heaven of holi- 
 ness and of glory, to fetch the distant nigh and 
 to say Last first — it is this which keeps me so 
 much as struggling. Lord, I believe; help Thou 
 mine unhelief — this is my best. He casts not 
 out this : He seems to bid even this look 
 upward. 
 
 IS— 2 
 
100 AX nUNDREDFOLD NOW IX THIS TIME. 
 
 Then let lis love Him for His great love. 
 He came not to call the righteous : then per- 
 Iiaps He came to call even me. 
 
VIL 
 
 THREE TYPES OF CHARACTER- 
 ENTHUSIASM, RELUCTANCE, 
 COMPROMISE. 
 
YII. 
 
 THREE TYPES OF CHARACTER- 
 ENTHUSIASM, RELUCTANCE, 
 COMPROMISE. 
 
 Luke ix. 62. 
 No man, liaving put his hand to the plough, 
 and looking hacJc, is fit for the kingdom of 
 God. 
 
 This verse, like the third of the three nar- 
 ratives which it closes, is found only in St 
 Luke. It gives great completeness to the ex- 
 hibition of human character in its dealing 
 with Christ and the Gospel, which is the 
 subject of the paragraph. That the thoughts 
 of many hearts may he revealed is stated by 
 the old man, holding in his arms the Infant 
 
200 THREE TYPES OF CHARACTER— 
 
 Saviour, as the purpose, no less than the result, 
 of that * gainsaying' which, he prophesied, 
 should everywhere attend Him. We have here 
 the thoughts of three hearts revealed : and see- 
 ing that human nature is the same in all times, 
 and that the treatment of Jesus Christ is in 
 reality the test of all lives, and that there are 
 here before me a number of young lives yet to 
 be shaped and moulded as to their course and 
 as to their destination, I trust that a few 
 plain words may not be unseasonable this 
 afternoon upon the three characters delineated 
 in this passage of the Book of God for per- 
 petual conviction, correction, and education in 
 righteousness. 
 
 1. In the first instance we have an ex- 
 ample of that enthusiasm which Jesus Christ 
 awakened, by His teaching, character, and pre- 
 sence, in hearts capable of appreciating the 
 true, the great, the beautiful, the Divine. If 
 St Luke gives the right place to this incident. 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 201 
 
 we might imagine that it was our Lord's lan- 
 guage about the Samaritan village— His rebuke 
 to the two brothers who would call fire from 
 heaven to avenge its inhospitable conduct — 
 His saying, Ye know not what manner of spirit 
 ye are of ; for the Son of Man is not come to 
 destroy mens lives, hut to save them — which 
 elicited this eager and chivalrous proposal, 
 Lord, I will follow Thee luhithersoever Thou 
 goest. 
 
 But it needed not one particular manifesta- 
 tion of the glory and beauty of Jesus Christ to 
 account for that outburst of devotion. It must 
 have been the feeling of a thousand hearts, as 
 men tracked His footsteps along the lanes and 
 hill-sides of Galilee, and listened day by day to 
 the gracious words which proceeded out of His 
 mouth. We know what it is, in poor human 
 experience, to feel the whole soul stirred within 
 us by the sight of a life wholly given to the 
 service of God in charity, or by the hearing of 
 
202 THREE TYPES OF CUARACTER^ 
 
 words of loving entreaty from lips evidently 
 giving forth that which was a life before it was 
 a doctrine. We know how one man devoting 
 himself to the cause of Christ, in India, in 
 Africa, in New Zealand, has had power to draw 
 after him by the magnet of sympathy tens 
 and hundreds of other men, whose souls were 
 of that higher order, in point of love and in 
 point of purity, which can respond to a call not 
 of this world, and find it none the less per- 
 suasive if it demands of them the sacrifice of 
 their all. Judge ye, from this experience, what 
 must have been, to hearts capable of it, the 
 influence of Jesus Christ, present in person to 
 point the way, and able without presumption 
 to propose Himself to His hearers as at once 
 the Guide and the Companion, the Light of 
 the living and the Life of the dead. 
 
 There are those — can we doubt it ? — 
 amongst the occupants of these galleries, who 
 have many times in these last ten or fifteen 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 203 
 
 years felt just the impulse of this young 
 scribe. There have been da3'S of cloudless 
 beauty, in the world of nature and in the world 
 of feeling, when they have longed for a satisfy- 
 ing love and an open heaven. There have been 
 days of strong conviction, of powerful impres- 
 sion, of resolute effort, when they have aspired 
 to a noble life, and none the less if it should 
 have in it the abandonment of luxury and the 
 treading underfoot of fame. There have been 
 days of deep sorrow, of felt loneliness, it may 
 be of secret self-shame, when they could have 
 given their all, on the instant, for one word 
 with the holy and merciful Saviour, who 
 is said to have said on earth. Come unto me 
 all ye that ai^e %veary and heavy laden — and 
 If any man thirsty let him come unto me, and 
 drink. 
 
 And they know and feel this day, in their 
 heart and in their soul, that such moments 
 were not their worst but their best; not mo- 
 
204 THREE TYPES OF CHARACTER— 
 
 ments to be ashamed of, but moments in which 
 God was moving in them to quicken the very 
 life which would make them God-like. O 
 compare with such moments the intervening 
 months and years of stupid droning, silly 
 trifling, or cowardly sinning. Pray that such 
 moments may come again to you. Pray that 
 the cry may rise again to your lips, as you plan 
 the long life, as you forecast the infinite future. 
 Lord, I will follow Thee whithersoever Thou 
 goest. 
 
 And yet, in this context, that prayer is not 
 welcomed. We are reminded again and again, 
 in reading the Gospels, first of the fragmentary, 
 and secondly of the parabolical, character of 
 the Evangelic history. Men come and go, 
 appear and disappear, speak and are silent, 
 without one word to tell us the whence and 
 the whither, the significance of the speech or 
 the significance of the silence. It is so in all 
 Scripture. We are not intended to settle the 
 
ENTHUSIASM, RELrCTANCE, COMPROMISE. 205 
 
 question of questions for dead men any more 
 than for the livinof. Each actor on the staofe 
 of the Bible has his part, and he plays it. He 
 speaks for admonition, in some way and in 
 some sense; but he tarries not to be inter- 
 rogated concerning his history as a whole, or 
 concerning his destiny in the judgment. 
 
 It is so with this Scribe. Whether he 
 spoke unadvisedly, and was rebuffed by Christ's 
 answer — or whether he laid to heart the warn- 
 ing, and yet stood to his offer — or whether he 
 departed for the time, bat went to return — 
 this we know not. There is jDarable in mi- 
 racle — there is parable too in history : as para- 
 ble we best read it, because then its lessons are 
 for all time, and the lifeless page becomes a 
 voice vocal to the living. 
 
 Thou sayest — and they are good words — 
 Lord, I luill follow Thee. But hast thou thought 
 of this — the unrest of the Christian 'follow- 
 ing ? ' Foxes have holes, birds of the air have 
 
206 THREE TYPES OF CHARACTER— 
 
 nests; only the Son of Man hath not where to 
 lay His head. 
 
 We must not add or diminish wliere Jesus 
 Christ has spoken. This is His own descrip- 
 tion of the homelessness of His life of Ministry. 
 Once He had a home. We picture Him to our- 
 selves, during all those long years of preparation 
 for His work, the central object in a home of 
 humble industry but of sleepless love. This home 
 He had left, for charity and for ministry, for 
 man and God. Now He had no home. Such 
 attention as was shown, by Pharisee from one 
 motive, by the sisters of Bethany from another 
 motive, He accepted when it offered itself : 
 but many days there was none such, and that 
 absence also of service He accepted in its 
 season. He who would follow Him must share 
 with Him the service, and the lack of service — 
 hast thou counted the cost ? 
 
 Brethren, we read the parable of the home- 
 lessness of Jesus Christ, as preparing us, His dis- 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 207 
 
 ciples now, for a life, I will not say of restless- 
 ness, but I will say, of unrest. It is the trial of 
 trials to His people. Want of home is nothing 
 to it. 0, it is the feeling of being wanderers, 
 not in the letter but in the ,spirit, which makes 
 the Christian life hard. For some, indeed, it 
 fulfils itself quite literally. There are those, 
 still — blessed be God for it — who will ^o forth, 
 taking nothing — purse, scrip, and staff forgot- 
 ten — that they may just follow the footsteps 
 of Jesus Christ. There is a Bishop now in 
 Australia — I saw him consecrated more than 
 thirty years ago in Westminster Abbey — he 
 has never seen England since that year: 
 childless, wifeless, homeless, he has just been 
 the Missionary Bishop, living for Christ and 
 His people : now he is struck down by para- 
 lysis — he will die there. These are the men 
 who in act as well as in will, in the letter as 
 well as in the spirit, follow Christ whitherso- 
 ever He goeth. The Son of Man hath not where 
 
203 THREE TYPES OF CHARACTER^ 
 
 to lay His head — wilt thou follow Him every- 
 where? Think of it twice ere thou speakest 
 the whithersoever. Think of it twice — yes, but 
 think of it. It is a blessed life — blessed, and 
 rich in blessing. 
 
 "We shall not escape the unrest by escaping 
 the homelessness. All who speak the word, 
 Lord, I ivill follow, must lay their account for 
 this trial. You may think you have found 
 your rest : perhaps in some English Parsonage, 
 beautiful and homelike ; within reach of dear 
 friends, and surrounded by an attached people. 
 Perhaps in a well-digested system of traditional 
 theology; text balanced by text, authorities 
 well weighed, and a long line of worthies at- 
 testing the correctness of the Shibboleth and 
 the completeness of the doctrine. Perhaps in 
 the full assurance, either of a baptismal regene- 
 ration, needing only to be lived up to ; or else of 
 a conscious conversion, to which you can assign 
 both place and hour, both source and course. 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 209 
 
 Thus you may be saying, The outward home- 
 lessness may come to me, if God will ; but the 
 inward rest is sure: / shall never he moved; 
 Thou, Lord, of Thy goodness hast made my 
 hill so strong. 
 
 Enjoy, while you may. Christian Scribe, the 
 rest and the home, outward or inward. Yet 
 mark Christ's words, The Son of Man hath not 
 whe7^e to lay His head. Kead His words spiritu- 
 ally, and be prepared — I say but this — be pre- 
 pared to find thy moorings shifted and thy 
 cables severed ; to find, if thou wilt open thine 
 ears, many voices in them, compelling thee to 
 enquire ; to find, if thou wilt open thine heart, 
 many voices in it, saying, This is not thy rest — 
 not here, not here, is absolute quietness — not 
 here, not here, is the perfect peace. The trial 
 of the Christian is the homelessness of Jesus. 
 Always hearing ahout in the hody the unrest of 
 the Master, that the rest also of the Master 
 may be manifested in the storm-tossed soul. 
 V. s. 14 
 
210 THREE TYPES OF CHARACTER— 
 
 Eotliusiasm is one of the thoughts of 
 hearts' revealed by contact with Jesus. He 
 meets it with warning. None shall come after 
 Him by mistake or in misunderstanding. The 
 Son of Man hath 7iot where to lay His head, and 
 they that would follow Him must expect to 
 fare likewise. The true 'enthusiast,' which is 
 to say, the man who has the fire of God in him, 
 will come, for all that : nay, the very repulsion 
 has attraction in it; the servant is not greater 
 than his Lord, and he would not rest while 
 his Lord wanders. 
 
 2. The next case is the direct opposite. 
 St Luke alone gives it its full significance by 
 assigning the initiative here to Christ. He 
 said unto another, Follow me. And the man 
 makes excuse. 
 
 Even upon earth there was sovereignty 
 in the voice of Jesus Christ. When thou 
 comest in Thy kingdom, were words ad- 
 dressed to Him on the Cross. Thou sai 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 211 
 
 that I am a Idng, was His own answer to 
 His judge. 
 
 Thus was it in that call by which He 
 gathered to Him His twelve Apostles. He 
 passed, one day, by the counting-Aouse of a rich 
 official; spoke the word, Follow me, to a man 
 as little expecting it, as little prepared for it, 
 as any one of you, rising from his bed this 
 morning, was prepared for a summons to 
 America or to China; and there was that in 
 the tone which carried authority as well as 
 persuasion, and the person addressed instantly 
 abandoned His gainful calling, and, after one 
 solemn feast of farewell and welcome, became 
 one of the disciples, one of the Apostles, at 
 last one of the Evangelists, of the Man who 
 had not where to lay His head. Sovereignty 
 was in the summons, and the heart heard it. 
 
 Some such preferment was offered in the 
 case before us. The gracious, the awful, Follow 
 me, was spoken, and the man accosted by it 
 
 14—2 
 
212 THREE TYPES OF CHARACTER— 
 
 was bidden to enter that innermost circle 
 which was first to take the impress, and then 
 to represent the likeness, of a God manifested 
 in the flesh. 
 
 The call which was not for the enthusiast 
 was for him. Wonderful discrimination! This 
 man Avants, what the other required not, a 
 startling demand for an instantaneous decision. 
 This man was halting between two opinions. 
 Sovereignty itself speaks here to an ambiguous 
 subject. The grandest of careers is opened 
 before this life. But there is an impediment. 
 
 We take the reply literally, and conceive 
 of this person as having left in his home the 
 lifeless body of a father, to which it is a pri- 
 mary duty to pay the rites of burial. It may 
 have been to soothe the sorrow of that recent 
 parting that he had mingled with the crowd 
 surrounding the Saviour. The voice of Jesus 
 has ever had music in it for the mourner: the 
 brief pause between the death and the funeral 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 213 
 
 could not better be filled tlian hj a visit to 
 the Man of Sorrows, who made Himself felt 
 also, before He verbally claimed the title, as 
 the Resurrection and the Life. 
 
 How natural then — we must say it — that 
 the Follow me should elicit the answer, itself 
 submissive and reverent, Lordj suffer me first 
 to go and hury my father. Nature prompts, 
 duty requires, religion orders, that, in death as 
 in life, a son should honour his father: how 
 can Christ, Himself the best of sons, Himself 
 even from the Cross caring for His mother, 
 hesitate to say. Go and do it, even if He should 
 add in the same breath, Tlien return and fol- 
 loiu? Which of us has not felt the severity of 
 that hard saying, Let the dead hury their dead, 
 hut go thou and preach the kingdom of God? 
 Has the tenderness of Jesus Christ for once left 
 Him? Has He who wept at the grave which 
 He was instantly to 023en no word of sympathy 
 for this orphan son, nothing but the harsh 
 
214 THREE TYPES OF CHARACTER— 
 
 order to dash away his tears and go and preach ? 
 Even the ordained man, pledged once, twice, 
 and thrice, to the Church's Ministry, counts 
 it no lack of service if he gives a Sunday of 
 silence to the memory of a lost wife or child, 
 feels that this silence may preach more elo- 
 quently to the living than a hundred Sermons, 
 is itself a tribute of reverence to the Master 
 who both gives and takes away. Yet that 
 Master speaks here in other tones, Let the dead 
 hury their dead — go thou, and preach. 
 
 We presume not to say what special reasons 
 there may have been in this instance for a 
 peremptoriness which could brook no delay. 
 But of this we are sure that Jesus Christ is 
 here teaching us in parable, and that we can 
 all, if we will, hear Him. 
 
 There is one thing, He says, yet more im- 
 portant than any competing or conflicting- 
 duty. That one thing is the reign of God in 
 man's heart, and the establishment of that 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 215 
 
 reign first of all in thine own. Be jealous of 
 anything which comes to thee saying, 'Christ 
 may call, but listen first to me.' This thing 
 may take the shape of duty. It may parade 
 before thee wishes, conveniences, comforts of 
 friends, when the voice is strong in thee for 
 missionary service. It may expostulate with 
 thee as concerning old age, infirm health, ten- 
 der affection, in one who gave thee being and 
 has a right in thee to every place but one. It 
 may say. Wait but the ten years, or the five 
 years, which alone can separate thee from the 
 death and from the burial, and then follow 
 whithersoever He goeth. 
 
 And we know, brethren, how deep is the 
 love of Christ for earth's affections, which He 
 created, which He consecrated, which He felt. 
 0, it is not because a particular ministry or a 
 particular mission is painful to those near and 
 dear to us, that therefore it is Christ's call. He 
 would not have one real duty neglected, or one 
 
216 THREE TYPES OF CHARACTER— 
 
 willinof wound inflicted, or one wanton void 
 created, on the plea that He has spoken and 
 must be obeyed. Men deceive themselves 
 sometimes in this direction, and misname wil- 
 fulness sacrifice and cruelty Christianity. 
 
 But this is not so common as another delin- 
 quency; which is, the ingenuity of discovering 
 obstacles, the fertility of multiplying impedi- 
 ments, in the way of visible openings, clear 
 calls, and conscious capacities. It is not neces- 
 sary that a whole family of sons should all 
 remain in sight of ever so dear a home. It is 
 not reasonable that they who reconcile them- 
 selves to the gift of one child to military service 
 or commercial enterprise, knowing that it may 
 involve long, perhaps life-long, separations — 
 perils, perhaps of premature death, in the acci- 
 dents, by sea and land, of distant duty — should 
 only count it impossible to spare another to 
 Christ Himself; should only plead, Suffer Mm 
 first to lury Ms father, when the devotion asked 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 217 
 
 is for Christ's sake and the Gospel's, and the 
 work to be done is the seeking in far-off islands 
 of Christ's sheep that are scattered abroad. 
 
 Then it is that the stern mandate, Let the 
 dead bury their dead, awakens into a righteous 
 imperiousness — even if we hear it say, There is 
 one thing more urgent than a funeral, there is 
 one relationship closer still than the filial, there 
 is one tie of duty more binding yet than any 
 natural. Let the dead bury themselves rather 
 than cause oblivion of that : at least leave the 
 dead in soul to bury the dead in body — at least 
 leave for ever to a world dead in sin that office 
 which is so dear to it, of the mutual burying, 
 heart helping heart to forget the eternal, life 
 encouraging life to deify the temporal. 
 
 Yes, Christ's sayings, as the Psalmist says 
 of God's judgments, are a great deep. They 
 have in them a thousand meanings, ten thou- 
 sand applications: and then first do we at all 
 sound the depths of this saying, vvdien we read 
 
218 THREE TYPES OF CHARACTER— 
 
 death itself spiritually, and understand it to 
 warn us against that kind of burying which is 
 the heaping high and higher upon each other the 
 mould of corrupt affection and inordinate pas- 
 sion, of the worship of wealth and the idolatry 
 of intellect, of the perpetual postponement of 
 seriousness, and the most deceptive yet most 
 persuasive insinuation, We have made a covenant 
 with death, and with hell are we at agreement. 
 
 This is the very occupation of earth and 
 earth's children. Against this is the trumpet of 
 the Gospel vainly sounded, in ears which ac- 
 cept the word that they may take out of it the 
 meaning. Against this burying of their dead 
 by the dead no protest is one half so effica- 
 cious as that of a new life entering into some 
 separately convinced soul ; a new self-dedica- 
 tion to Christ's absolute service, at home or 
 abroad, of one who has heard with the inward 
 ear His Folloiu me, and has been made willing 
 in the day of His power to obey. 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 219 
 
 Then it shall matter little, comparatively, 
 to the great cause, whether this land or that 
 land shall employ the service ; whether it be 
 given to the first evangelization or the second — 
 to the annunciation of Christ where He is not 
 yet named, or to the task, of no inferior mag- 
 nitude, of making Christ real where for genera- 
 tions He has been nominal. Follow me is a 
 voice of infinite compass: it will define itself 
 in its season — it may be more than once over — 
 to the singly listening souL 
 
 8. Enthusiasm cautioned, reluctance sti- 
 mulated — what third 'heart's thought' remains 
 for Christ's discipline ? 
 
 It is a character wonderfully composite 
 which St Luke here presents to us. It par- 
 takes of both the former. Like the first, it 
 volunteers to follow: like the second, it peti- 
 tions for delay. And another also said, Lord, 
 I will follow Thee ; hut let me fir^st go bid them 
 farewell, which are at home at my house. 
 
220 THREE TYPES OF CHARACTER— 
 
 We have named the first character Enthu- 
 siasm, and we have named tlie second character 
 Rehictance: we must call the tliird character 
 Compromise. 
 
 This man offers to follow Jesus. Some- 
 thing, though in fainter and slighter degree, 
 of the attraction which drew the young Scribe 
 has been felt also here. The holy doctrine of 
 the Saviour has awakened an echo in the 
 COD science : the moral beauty of the Saviour 
 has found its appreciation in the heart. 
 
 Lord, I luill follow Thee. Despised and re- 
 jected, wanderer and exile, I will follow Thee. 
 Thou hast words of eternal life ; my soul is 
 athirst for them : yes, I will follow Thee. What 
 lacks he yet ? 
 
 We say nothing of the omission of the 
 whithersoever Thou goest: we take that as 
 implied. It is not omission that we notice, but 
 addition. There is a clause here which was 
 not in the first. The volunteer stipulates, the 
 
ENTHUSIASM, RELUCT ANCE, COMPROMISE. 221 
 
 enthusiast procrastinates. He will follow — hut 
 he must do one thing first. 
 
 Like the two brothers in the paragraph 
 above, he might have invoked the precedent of 
 Elijah, who, instead of rebuking, encouraged 
 Elisha in this sort of preliminary farewell ; 
 even w^hen he had cast upon him the prophetic 
 mantle, said, What have I done to thee ? and 
 granted instantly the request of natural duty, 
 Let me, I pray thee, hiss my father and my 
 mother, and then I will follow thee. Just such 
 was the prayer, Lord, L luill follow Thee — hit 
 let me first go hid them fareivell, ivhich are at 
 home at my house. 
 
 But the prayer is not granted. Doubtless 
 the Searcher of hearts saw something in this 
 heart wdiich made the adieu perilous. At all 
 events, He >vas teaching for all time; and the 
 parable for all time is this, No man, having put 
 his hand to the plough, and looking hack, is fit 
 for the kingdom of God. 
 
222 THREE TYPES OF CHARACTER— 
 
 There may be an impulse of good, which is 
 short of a resolution : there may be a resolu- 
 tion of good, which is short of a principle : 
 there may even be a pricciple of good, which 
 breaks down in practice. The spirit may he 
 willing, and yet the flesh weaJc. We cannot 
 trust ourselves with these farewells, at least till 
 one question has been answered, Who are 
 ' they at home ? ' 
 
 Even natural affection, the purest and the 
 most human, has had power to divert from 
 Christ's service, in some difficult, some enter- 
 prising form, the heart that had just sworn the 
 'sacrament.' There are those who have put 
 their hand to the plough, and then looked back. 
 There are young men, pledged from childhood 
 to the Ministry, who have broken that pledge 
 at the University. There are young Clergy- 
 men, self-destined, self-devoted, to the highest 
 Ministry, the work of the foreign Evangelist, 
 who have found the spell of home, the spell 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 223 
 
 of love, too strong for tliem, and in the very 
 going to bid farewell have been seduced into 
 a permanent looking back. There are men, 
 young and old, who have consecrated them- 
 selves to the CJiurch of the world — have 'set to 
 their seal,' as well as 'put their hand/ to the 
 engagement of a life's sacrifice — and have found 
 it impossible, with their measure of grace, to 
 hold the purpose and to be faithful to it till 
 death. The sands of earth, the fields of the 
 Church, are covered with the print of these 
 backward footsteps : they have taken the 
 romance out of Missions ; they have lowered 
 the standard of the very word devotion. 
 
 Yet these men may have done nothing 
 wrong. They may have been good men ; not 
 only saved as hy fire with the work burned, 
 but leaving: something^ done towards the ever- 
 lasting Temple. 
 
 Compromise is scarcely the name for these 
 withdrawals. We go back to our question, 
 
224 THREE TYPES OF CHARACTER— 
 
 Who are tliey at the house, to whom the 
 farewell must be spoken ere the man can fol- 
 low J esus Christ ? 
 
 I know well enough that it is not only 
 natural affection which bars the way of devo- 
 tion. There is a procrastination strangely 
 blenclino^ with enthusiasm, and it has all man- 
 ner of motives and all manner of excuses. 
 
 It may be too much to suppose — it is too 
 much, certainly, to take for granted — that all 
 we are, in any true sense, so much as pledged 
 and plighted to follow. The word has not yet 
 been spoken between us and Christ, Lord, I 
 will follow Thee. A thousand doubts have 
 sprung up, and they have not been grappled 
 with, who and what Christ is — whetJier indeed 
 He is, except it be as a temporary dweller in 
 the past — a saintly name, a perfect life, a bright, 
 for us a too bright, example. Therefore we 
 can have no dealing with Him : w^e cannot 
 treat with Him on the footing of the ' I ' and 
 
• ENTHUSIASM, RELUCTANCE, COMPROMISE, 225 
 
 *T]iou:* we cannot speak to tlie non-existent; 
 we cannot follow, save in most distant, most 
 shadowy imitation, One whose footsteps, now 
 at least, go nowhither. 
 
 And yet there is that in us all which would 
 give worlds for just such a One. If He is 
 not, there is a blank, there is a void, there is a 
 darkness which may be felt. Thus much of 
 evidence He has: without this witness He 
 has not left Himself We count it a proof 
 above proof, that, made as we are made, there 
 is an idea in us, there is an instinct in us, there 
 is a want in us, of Jesus Christ. Lord, to 
 whom shall we go if Thou he not ? is an out- 
 cry of the creature, eloquent of the Creator : 
 that pure, that sublime appetite, for the God- 
 man — in other words, for an Incarnation of the 
 Divine — is an argument, for such as believe in 
 love, that the Father has revealed Himself in 
 the Son. 
 
 Thousands believe this — could therefore 
 V. s. 15 
 
226 THREE TYPES OF CHARACTER— 
 
 deal with Jesus Christ as the Risen, the Living 
 One — and yet interpose something before the 
 doing so. It is to these the text speaks. 
 
 There is something in your home which 
 cannot stay there with Jesus; something to 
 which you must say farewell ere you follow 
 Him. What is it ? 
 
 There is something each day (who has not 
 found it so ?) between us and duty ; most of 
 all, between us and spiritual duty — the duty 
 of refreshing and strengthening the spirit by 
 communion with the Father, of seeking Him 
 whom to know is eternal life. Mere indo- 
 lence of heart, mere laziness of body — a book, 
 a letter, a newspaper, a moment's converse 
 with a friend — something there is which 
 prompts the saying, * I will follow Thee, but — 
 just this first:' and of this too, this small, this 
 insignificant postponement, Christ says, It is 
 unfit, it is unsuitable, for a disciple of the 
 kingdom. 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 227 
 
 But at certain periods of life (who has not 
 found it so?) there is something more than 
 this between us and duty. Fearfully and 
 wonderfully made, is the Psalmist's estimate 
 of the mechanism of this body : yet more true 
 is it of the life. When is anything quite 
 done with, that has once been ? One incident 
 of the life's past— one weakness, one folly, one 
 sin— how importunate, how imperishable, hovr 
 immortal, is it 1 Ghosts of old habit, when 
 shall I have laid you ? Demons of old sinning, 
 when shall I have exorcised you ? These are 
 the things — I had almost said, these are the 
 persons— 'at home at my house,' to which 
 I would fain say farewell ere I finally devote 
 myself. And in that saying farewell there 
 is oftentimes a looking hachiuard. Compro- 
 mise may lurk in the stipulation, and he that 
 would follow Jesus can only make sure of it by 
 following on the instant. 
 
 Finally, there is a moment in each life, 
 
 15—2 
 
228 THREE TYPES OF CHARACTER-^ 
 
 when it ia called to a decision of what kind 
 and of what spirit it will be. It is this which 
 gives its peculiar solemnity to a scene and to 
 an occasion like the present. For it is here, it 
 is now, that lives are determining themselves, 
 for this world and for that which is to come. We 
 ourselves can recall Sermons preached forty 
 years since from the Pulpit of a great University, 
 of which the echo is in us to this day and to this 
 hour. It is not given to all men to speak 
 words of everlasting impression : but the cause 
 of the impression is the reality of the crisis ; 
 and the crisis is ever new, so long as the young 
 life shall be repeating itself year by year in the 
 old places — so long as God shall be sending 
 forth His Spirit to renew, and bidding each 
 man of each generation go forth to his work 
 and to his labour till the evening. May it 
 please Him, by any instrumentality, to put 
 forth His Omnipotent grace in the determina- 
 tion of multitudes of these lives for a service 
 
ENTHUSIASM, RELUCTANCE, COMPROMISE. 229 
 
 the noblest of all and the most delightful. May 
 a new enthusiasm, all of grace, kill in us the 
 lethargy of the self-pleasing, and the reluct- 
 ance of the half-heart. May we count the 
 cost, and yet follow — may we put our hand to 
 the plough, and never look back. Let the 
 dead past bury its dead, and let the living 
 responsible present sow for the everlasting 
 future an immortality of joy and glory. 
 
VIII. 
 
 THE PROPER ATTITUDE FOR 
 RELIGIOUS ENQUIRY, 
 
YIIL 
 
 THE PROPER ATTITUDE FOR 
 RELIGIOUS ENQUIRY. 
 
 Psalm cxxxi. 2, 3. 
 
 I do not exercise myself in great matters, 
 which are too high for me. 
 
 But I refrain my soul, and keep it low. 
 
 The words are beautiful and suggestive. They 
 speak for themselves, as to their suitableness 
 to this great Festival^ the crowning day of the 
 Church's year — and not less to the life of souls, 
 training here for the service of a generation, 
 and for the capability of an immortal being. 
 It will not be necessary to enter to-day into 
 1 Trinity Sunday. 
 
234 THE PROPER ATTITUDE 
 
 the vexed question of tlie title, A song of De- 
 grees, prefixed to each one of the fifteen Psalms 
 which follow immediately upon the hundred 
 and nineteenth. Whether it is a musical term, 
 or a poetical term, or a local term ; whether it 
 points to some peculiarity in the chant to 
 which the Psalm was to be set — or to some 
 peculiarity in the composition, rising from point 
 to point upon some predominant word, the 
 keynote of the thought — or to some particular 
 spot, whether stair or gallery, in the temple 
 courts where it was to be sung ; is a matter of 
 no moment to us to-day, when, if the choice 
 be free to us, we would rather look upon this 
 as in a different sense a Song of Ascents ; one of 
 the 'Hymns of the going up' — whether of the 
 delivered exile, returning to Jerusalem from 
 Babylon — or of the Galilsean pilgrim, seeking 
 the holy city for one of the periodical feasts, 
 and cheering the morning start or the noontide 
 pause or the evening resting with one of those 
 
FOR RELIGIOUS ENQUIRY. 235 
 
 SoDgs of Zion which shall aaswer for him the 
 appropriate question, Wherewith shall I come 
 before the Lord and how myself before the High 
 God? Who shall ascend into the Mil of the 
 Lord, or who shall rise up in His holy place? 
 
 And then the Psalm will become one of the 
 'shadows cast before' of the Divine teaching of 
 Jesus. Two men went up into the temple to pray, 
 and the one that went down to his house justified 
 was the man of a humble spirit ; the man who 
 stood afar off, with downcast eyes, and smote 
 upon his breast, saying, God he merciful to me a 
 sinner. My heart is not haughty, nor mine eyes 
 lofty: L have not walked in great things, things 
 too wonderfid for me: hut L refrain my soul, 
 and keep it low. 
 
 The expressions are striking and exquisite. 
 / have calmed and hushed my soid. I have 
 calmed — properly, / have levelled — my soul : I 
 have made it smooth and even; like the field 
 that has been furrowed by the plough and is 
 
236 THE PROPER ATTITUDE 
 
 now laid level by the harrow ; or like the sea 
 that has been tossed by storm and tempest and 
 is now soothed and stilled again into calm. 
 And then, once more, / have hushed my soul 
 — made it silent, is the exact thought, from 
 its clamouring and its murmuring — like the 
 weaned child upon the breast of his mother; 
 taught his first lesson of denial and disappoint- 
 ment, and now beginning to acquiesce in the 
 discipline, if he may but 'cling still, in fond 
 helplessness, to the bosom of his one friend.' 
 Even thus — such is the strong figure of the 
 original — even thus my soul — the living moving 
 heart of feeling and affection, represented for 
 the moment as distinct (like intellect, or me- 
 mory, or conscience) from the *I myself I' of 
 the man— my soul rests, as it were, upon my 
 bosom from all its wanderings and all its soar- 
 ings, and learns at last to submit itself to that 
 quieter, safer, holier employment, which is the 
 love of that which God has commanded, and 
 
FOR RELIGIOUS ENQUIRY. 237 
 
 the desire of that which God has j)romised. / 
 have calmed and hushed my soid : As the weaned 
 child lies my soul upon me. Wait, Israel, 
 for the Lord, from henceforth even for ever. 
 
 I do not exercise myself in great ^natters, 
 which are too high for me. 
 
 The text carries us into the region of 
 thought. It recognizes the responsibility of 
 thinking. It presupposes the possibility of 
 choosing and refusing in the entertainment of 
 subjects. It implies that there are wholesome 
 topics of thought and unwholesome; and that 
 a man is just as much bound to discriminate 
 in the things he thinks of, as in the employ- 
 ment of his hours, the formation of his habits, 
 or the selection of his friends. 
 
 In this general statement all probably will 
 agree. Doubtless there are here and there 
 persons of exceptionally feeble will, who avow 
 that they have no control over their thoughts ; 
 that they cannot avoid those rovings and saun- 
 
238 THE PROPER ATTITUDE 
 
 terings of the mind, which lead to all manner 
 of loose and corrupt imaginations, not to be 
 justified yet not to be prevented. The stern 
 moralist and the gentle Christian agree in re- 
 garding such helplessness as either a crime or 
 a madness; the result either of frightful neglect, 
 or else of a moral malformation as mysterious 
 as it is miserable. At all events, no safe place 
 can be found in human society for one who 
 professes himself impotent over the mind which 
 makes the life. 
 
 Most men know perfectly well that they 
 can control thought ; that they can * make the 
 porter watch' the comings in as well as the 
 goings out, the entrances of thought as well as 
 the exits of action. 
 
 But the remarkable thing in the text is the 
 enlargement of the responsibility of the self- 
 control, from the nature and quality, to what 
 we may call the scale and size, of the thoughts. 
 
 We can well believe that the holy and 
 
FOR RELIGIOUS ENQUIRY. 230 
 
 devout Psalmist did not suffer his heart to en- 
 tertain hcentious and lascivious thoughts ; that 
 he did not compose these sweet songs, or wend 
 his way towards Zion, with the love of sin al- 
 lowed in him, or with the power of sin reigning. 
 
 He speaks not of low but of high thoughts, 
 not of grovelling but of soaring imaginations, 
 as the disallowed and discountenanced inmates. 
 
 And there can be no doubt that there is a 
 danger in this direction. There are not only 
 evil desires, sinful lustings, to make frightful 
 havoc of the life and of the soul: there are also 
 speculations and rovings of thought, which give 
 no other warning of their nature than this, that 
 they belong to districts and regions beyond and 
 above us; that they are fatal to the quiet];iess 
 and the silence of the spirit ; that they cannot 
 be entertained without reawakening those rest- 
 less and unsatisfied yearnings which were just 
 beginning to still themselves on the bosom of 
 Infinite Love. 
 
240 THE PROPER ATTITUDE 
 
 Of this sort, sometimes, are the ambitions 
 of this life. Ambition has a use as well as an 
 abuse. St Paul himself, who had counted all 
 things loss, yet, thrice in his Epistles, speaks 
 of ambition as his life. We use ambition in 
 our education. We count anything better than 
 that stagnation of the being, which begins in 
 idleness and ends in sensuality. We waken 
 up the drowsy energies by proposing to them 
 prizes of effort. We bid them even 'strive for 
 masteries.' Competition itself, though it be 
 the near kinsman of that emulation which St 
 Paul puts among works of the flesh, is yet 
 enlisted among the soldiers of Jesus Christ, if 
 so be it may sublime itself at last into an effort 
 which desires no man's crown. 
 
 Nevertheless we all feel that there is an 
 ambition 'which o'erleaps itself,' not more in 
 the arrogance of its successes than in the 
 extravagance of its expectations. There are 
 men who would have been, not only happier, 
 
FOR RELIGIOUS ENQUIRY, 241 
 
 but greater, if they had been less ambitious. 
 There are men whose humbler efforts would at 
 least have been respected, but whose more 
 adventurous soarings have ended only in ridi- 
 cule. 
 
 Especially is this true in the province of 
 the intellect. We have known little men livinsf 
 with great men till nothing could content them 
 b.ut being great themselves. They have breath- 
 ed an intellectual atmosphere till they have 
 imagined an inspiration. There was no man 
 to say to them, or they heeded not the warning, 
 'Learn of the wise — but be not many masters.' 
 They began by reproducing — they ended in 
 imitating. The very words of the wise came 
 not 'mended' but damaged 'from that tongue.' 
 They stood on tiptoe, but they were dwarfs still. 
 The same men, contented with reality — which, 
 in their case, was mediocrity — might have done 
 a useful, if not an illustrious work in the- gene- 
 ration which they were set, not to illuminate, 
 V. s. IG 
 
242 TEE PROPER ATTITUDE 
 
 but to serve. As men of industry, men of in- 
 formation, men of sense, they might have been 
 eyes to the blind and feet to the lame. They 
 might have been teachers in schools of which 
 they could not be founders — banders on of that 
 torch of truth which it was not given them 
 to kindle. After all, the debt of the passing 
 generation must be more to toil than to 
 genius: this was their measure, this ought 
 to have been their goal. They ought to have 
 said — and they would have been gainers by 
 saying it — / will not exercise myself in great 
 matters: they are too high for me. I will calm 
 and hush my soul. 
 
 That which is true in the ambitions of this 
 life, whether professional or intellectual, is not 
 less true in religion. It might seem that the 
 Psalmist wrote of this : it is for the sake of 
 this, certainly, that we make his words our 
 text to-day. 
 
 They are exemplified within the Church, 
 
FOR RELIGIOUS ENQUIRY. 2-43 
 
 and without. They are exemplified in the treat- 
 ment of Eevelation — by believers, by doubters, 
 by foes. The doctrine of the Trinity has been 
 turned oftentimes, from a mystery in the 
 Divine sense, into a mystery in the human. 
 The soul should have calmed and hushed itself 
 in that presence, as before the revelation of a 
 Father, a Saviour, and a Comforter, not three 
 Gods but one God ; each Person necessary to the 
 repose and to the activity, to the comfort and 
 to the life, of every one of us, as we struggle 
 along the path of difficulty into the clear light 
 and into the perfect peace of a world in which 
 God shall be all in all. Instead of this, specu- 
 lation has been busy, and controversy has been 
 busy, and logic has been busy, and rhetoric 
 has been busy, and the whole matter has been 
 referred and relegated from the tribunal of the 
 soul to the tribunal of the intellect — theologians 
 have exercised themselves in matters too won- 
 derful for them — prayer has been intermitted 
 
 16—2 
 
244 TEE PROPER ATTITUDE 
 
 for wrangling, and every nutritious particle has 
 been industriously exterminated out of the 
 bread of life. 
 
 There has been something wrong, we all 
 say, in a process of which the result is thus dis- 
 astrous. And we cannot think that the fault 
 lay in the thoroughness or in the manifoldness 
 of the investigation. It was not meant, w^e are 
 quite sure, that any part of the man should be 
 idle in the dealing with Revelation. Reason can- 
 not be hostile, save by scandalous mismanage- 
 ment, to that which the God of reason has 
 spoken. Indeed, w^e demur altogether to the 
 introduction into this subject of those meta- 
 physical partitions of the imit humanity, which 
 alone make it possible to set truth and the 
 truth at variance, by speaking of understand- 
 ing and conscience, of judgment and will, al- 
 most as of separate personalities, and drawing 
 sharp lines between their several jurisdictions 
 in the decision and action of the man. The 
 
FOR RELIGIOUS ENQUIRY. 245 
 
 man is one and but one ; lie moves altogether 
 if lie moves at all : and tlie fault lies, not in 
 using this part of himself when he ought to 
 have used that, but rather in the spirit in 
 which he used either ; in the forgetfulness per- 
 haps of the necessary limitations of knowing, 
 but still more in the posture and attitude in 
 which he set himself to know. My heart is 
 not haugJdy, nor mine eyes lofty, I have calmed 
 and hushed my soul. 
 
 It may be that theologians have something 
 to answer for in the sadder example to which 
 we pass onward. 
 
 The life must have been secluded from 
 common experiences — the heart must be steeled 
 against human compassions — if the one has 
 not known, if the other has not wept over, 
 some shipwreck of faith of which we have here 
 perhaps the explanation. The soul that should 
 have 'behaved and quieted itself has been 
 *, exercised in great matters, in things too high 
 
216 TEE PROPEPx, ATTITUDE 
 
 for it:' and the result is that utter sweeping 
 away of the faith and of the hope which we 
 can speak of, in this house of God, with full 
 assurance of sympathy, as a calamity than 
 which there can be none greater. 
 
 There are minds — who shall gainsay it ? 
 — unqualified or disqualified for speculation. 
 There are minds quick and shallow ; capable 
 of doubt, incapable of decision. There are 
 minds undisciplined and uneducated, because 
 they have not bad the chance, or because they 
 liave flung the chance away. There are minds 
 ignorant of the great gulf, fixed in reason, 
 fixed in the nature of things, between doubt- 
 m^ and disbelieving-; minds for which the 
 entrance of one doubt is the banishment of 
 a million of certainties ; minds destitute alike 
 of the power to weigh and the power to num- 
 ber, insomuch that a sneer is as potent with 
 them as a martyrdom, and one sentence of 
 an infidel Magazine is answer enough and to 
 
FOR RELIGIOUS ENQUIRY. 247 
 
 spare to the argument of eighteen centuries of 
 Christian lives and deaths. 
 
 To minds such as these is it not unfor- 
 tunate — we say but that now — unfortunate, 
 that the accident of the day and of the hour 
 should have brought the suggestion of scepti- 
 cism ? Those of us who have seen the thing 
 will say so ; those of us who have seen the 
 faith or seen the Ministry of Jesus Christ 
 abandoned and flung away because the inso- 
 lence of a ' Gnosis falsely so called ' came 
 across the path of a young man and told him 
 that there can be no proof of that which you 
 can neither touch nor taste nor smell. Would 
 it not have been better for that intellect (so 
 called) if it had never dabbled in speculation ? 
 Was it fit for it ? Ought it not to have been 
 differently trained — I had almost said, differ- 
 ently constituted — if it was ever to embark in 
 it with advantage — by which I mean, with any 
 prospect of finding the truth ? 
 
248 THE PROPER ATTITUDE 
 
 But these are our times, and as they are 
 ■vve must deal with them. It is idle to fold the 
 hands in mournful regrettings. God has 'set 
 the bounds of the habitation ' — ' Sparta is our 
 lot, and we must adorn it." We shall enter into 
 no comparisons, save such as breathe thankful- 
 ness, between the days that are and the days 
 that have been. The present is a disturbing 
 force in such calculations : we cannot stand far 
 enough off, even in imagination, to do justice 
 to the picture. If we were not able to counsel, 
 neither would we complain. But the subject 
 which we have suggested is full of admonition — 
 for each one of us, and for all. 
 
 It is impossible to live the life of this age, 
 and not to enquire. Close ear and eye, scep- 
 ticism is in the air. It was always in books, 
 now it is in society. A whole table was chal- 
 lenged lately by the question, 'Is there any 
 one so old-fashioned as to believe the Bible ? ' 
 This was an insolence, this was an outrage. 
 
FOR RELIGIOUS ENQUIRY. 249 
 
 But it only exaggerated, it only distorted; a 
 fact. On that occasion there was one man 
 brave enough to answer, ' I do ' — and the 
 courage told. But how shall a young man in 
 such times, educated or uneducated, exercise 
 that calming and hushing, that behaving and 
 quieting, Avhich the text sjDeaks of ? Who shall 
 prescribe the right to speculate, and the no 
 right ? Who shall lay down the conditions, 
 present or retrospective, under which a rational 
 being, ordained or unordained, shall be at 
 liberty to exercise himself in great matters, too 
 high for him or for any man ? It cannot be 
 done. And if you attempt it, you are met 
 instantly by the cavil, Then you w^ould leave 
 every man in 'the tongue w^herein he was 
 born :' Mussulman, Brahmin, Buddhist, every 
 man has his religion : if the Christian is to be 
 kept perforce w^ithin the confines of his tra- 
 dition, he must allow to others the 'protec- 
 tion' which is the necessity of his own. 
 
250 THE PROPER ATTITUDE 
 
 Brethren, I speak in this place — for this 
 once more — to a powerful phalanx of young 
 men. You have to go forth into this out- 
 spoken, this insubordinate, this free-thinking 
 age. If you would, you cannot alter it. You 
 must hear its wild talk, you must move with 
 it in its bold swing. I can desire few things 
 better for you than that you should dread it. 
 It is a terrible world into which you are going; 
 terrible in its strength, terrible in its daring. 
 This age fears nothing — neither heaven above 
 it, nor hell beneath. It has settled for itself 
 that the latter is not — save as an embellish- 
 ment of positiveness, save as an expletive of 
 passion. It doubts much about the former : it 
 is more than half inclined to think that nothing 
 is but the material. It is encouraged in these 
 ideas by men of science, who ought to know 
 that they themselves are moved and swayed 
 by other forces besides the tangible. Theo- 
 logians are not always consistent in their 
 
FOR RELIGIOUS ENQUIRY. 251 
 
 maintenance of the principle that Jesus Christ 
 ' speaks that He doth know, and testifies that 
 He hath seen.' They too coquet with the 
 sceptic ; offer to meet him half-way, and find, 
 when they have done so, that he is in his cave 
 still. 
 
 What I would presume to urge upon you, 
 in these days of your youth, is this. 
 
 First, that you feel the responsibility of 
 those decisions which will soon be forced upon 
 you. Our age has one mark, I think, of a late 
 place in the world's history, that there is a 
 more resolute taking of sides for the great 
 struggle ; that there is less of that unmarked 
 colourless Christianity which called Christ Lord 
 — which counted infidelity a discourtesy and 
 Atheism an insult — yet had no Avord to say 
 when the nominal Master was either dis- 
 honoured by immorality or trodden underfoot 
 in His brethren. This is a gain more than a 
 loss. It makes the Gospel more real. The 
 
252 THE PROPER ATTITUDE 
 
 troops are drawing off, this way and that way, 
 towards their positions. We are on the eve of 
 the great battle. 
 
 We never felt, as now, the importance of 
 Education. You have heard to-day of minds 
 unqualified or disqualified for great matters. 
 There is no excuse for those who, having what 
 you have here, go forth in this state to life's 
 battle. 0, if you would learn now to thank 
 God for your reason — to thank God for your 
 leisure — to thank God for your books, for your 
 lectures, for your Chapels, for your Sacraments I 
 These are, for you, like those ' days of the Son 
 of Man,' one of which, afterwards, you would 
 give life to see again. How fearful, fearful 
 for both worlds, if you should any of you go 
 forth hence unskilled in judging between the 
 true and the false, unable to separate between 
 the precious and the vile, when the two present 
 themselves, in the next stage of your being, and 
 you must choose between them for life and 
 
FOR RELIGIOUS ENQUIRY. 253 
 
 death, for the life and death perhaps of more 
 than your own soul. An educated man might 
 almost be defined as a man who is not soon 
 shaken in mind, whether by ivord or spirit or 
 letter, because he has been taught by long dis- 
 cipline both to prove all things and to holdfast 
 that luhich is good. The herd of sceptics may be 
 led by an intellect — they have no intellect, gene- 
 rally speaking, of their own. They are at the 
 mercy of loud talk and confident statement : it 
 flatters while it undermines: it treats its hearers 
 as simple, but it compliments them as wise. 
 
 Not, then, to foreclose thinking, but to pre- 
 pare for it, is the work of all Education that is 
 worth the name. And such preparation will 
 above all things enforce that preliminary 
 'calming and hushing' which the text tells of. 
 It will remind the young man that this is not the 
 first year of the century, and not the first year 
 of the race. It will bid him remember that 
 he himself has a past as well as a present, and 
 
254 THE PROPER ATTITUDE 
 
 that he cannot, if he would, cut himself off from 
 it. On any supposition it must be necessary 
 to take into account the circumstances, over 
 which he had no control, of his birth, of his 
 parentage, of his nationality, of his religion. 
 We would say it to a Mahometan, we would 
 say it to a Hindoo. There is a presumption 
 in favour of the thing that is. There is an 
 antecedent probability on the side of the polity, 
 on the side of the society, on the side of the 
 opinion, in which you were born. To change 
 a faith is a tremendous step : not without a 
 moral compulsion ought it to be taken. To 
 change from faith to no faith is a more fearful 
 stride still : look around, above, within you — 
 it is common prudence — ere you adventure 
 it. These considerations are not decisive. If 
 changes of faith were wrong, we should have 
 no Gospel. If to leave the religion of a man's 
 fathers were wicked, we should have no day in 
 our Calendar for the Conversion of St Paul. 
 
FOR RELIGIOUS ENQUIRY. 255 
 
 But seriousness, but awe, but reverence, but 
 humility — these qualities are above all graces, 
 when the question is at issue, Shall I rela}^ my 
 very foundations? 
 
 We will not say that there is always a 
 want of seriousness in the scepticism of to-day. 
 Amongst much playing at doubting, there is 
 also a struggle and a death-grapple which is 
 worthy of the crisis. There are men living 
 anxious lives, there are men standing in jeo- 
 pardy every hour, there are men dying many 
 deaths daily, in the controversy, which they 
 suffer no eye to watch over, between the spirit 
 of faith and the spirit of doubting. "We feel 
 that, in the sight of Infinite Love, such men 
 may be worthier, nobler, holier far, than the 
 easy, complacent, conventional worshipper, 
 whose faith stands really in the tradition of 
 his elders, and has never been made his own 
 by the travail of fear and grief. 
 
 None the less may there be many a grievous 
 
256 THE PROPER ATTITUDE 
 
 error, many a deep-lying fallacy, in the process 
 of that search. I will name two. 
 
 There are those who/ so soon as a doubt 
 enters, cease instantly to pray. They count 
 it an insincerity to call upon Him in w^hom 
 they are not certain that they believe. The 
 memorable words, When they saw Him, they 
 worshipped Hijyi, hut some doubted, are misread 
 by them or disregarded. They do not see that 
 to cease to worship is, not to doubt, but to 
 cease to doubt. It is, to have settled the very 
 question which they profess to be pondering. 
 If there be a word of truth in the Gospel, the 
 way of faith is the way of prayer, and the man 
 who has ceased to call upon the God of his 
 life is no longer so much as an enquirer 
 whether that God has spoken to us in His Son. 
 
 There are some questions — let who will 
 mock the saying — there are some questions 
 which it is treason to humanity to open. Of 
 such sort is the question of worship. The ques- 
 
FOR RELIGIOUS ENQUIRY. 257 
 
 tion, in other words, whether I am to myself 
 suflScient or insufficient — Avhether I am to my 
 own being the head and front, the source and 
 spring, or certainly and at all costs an inferior, 
 a dependent, a subject thing — impotent over 
 the beginning, impotent over the continuance, 
 impotent over the ending, of this unknown 
 something which I call the life. If I knew 
 not one word of the nature or the character 
 or the will of the Power above me, the 
 recognition of dependence, which is the 
 essence of worship, would equally be my 
 necessity, equally my duty. Better kneel to 
 an Unknown God than kneel to nothing and 
 to no one. 
 
 To kneel is the beauty and glory, to kneel, 
 is the truth and the hope, of the humanity 
 that knows itself. Let the cry go forth even 
 into the darkness — it shall 'calm and hush,' it 
 shall 'behave and quiet,' the soul that would; 
 enquire, the soul that would know. They 
 V. s. 17 
 
2u« THE PROPER A TTITUDE 
 
 worshipped although — yea, they worshipped 
 hecaiise — they doubted. 
 
 Yet one other thing. Many, when the faith 
 is shaken, count it an insincerity to listen to 
 any evidence but what they call the logical. 
 They resent it as almost a fraud put upon 
 them if any one offers the moral beauty of the 
 Gospel, or the spiritual satisfaction to be found 
 in it, or the cumulative force of recorded effects 
 and consequences of believing, as furnishing, 
 alone or all together, any argument at all in 
 behalf of the Kevelation of Jesus Christ. In- 
 tellect alone, cold, hard, dry intellect, must be 
 the tribunal of truth. If mathematical demon- 
 stration is impossible, then, for them, it shall 
 be impossible to believe. That conviction 
 which the first Christian doubter made to hang 
 upon the sight and upon the touch, they sus- 
 pend upon the cogency of the Christian syl- 
 logism as it stands for the nineteenth age. 
 
 We have entered our protest against this 
 
FOR RELIGIOUS ENQUIRY. 259 
 
 splitting and parcelling of the being. The man 
 is one and but one. These separate personali- 
 ties, of mind and heart, of intellect and affec- 
 tion, who gave them their authority and their 
 superscription ? If God speaks, He will speak, 
 be sure, to the whole man. God is one, and 
 the man is one — as such will he be dealt with, 
 as such he must make reply. Intellect and 
 heart and conscience — the power to judge, the 
 power to admire, the power to adore — the 
 instinct of truth, and the instinct of good, and 
 the instinct of beauty — all these things must 
 march as one towards the investigation of the 
 Divine : the thing which we believe must be 
 the satisfaction of them all, and each one must 
 contribute its quota to the evidence and its 
 voice to the verdict. 
 
 The counsel of the text is the counsel of 
 wisdom, when it makes reverence, when it 
 makes humility, the condition of all knowledge 
 that is w^orth the name. It is quite possible, 
 
2G0 TEE PROPER ATTITUDE 
 
 by a little mismanagement, by a little spoiling, 
 of the soul, to make the spiritual life intoler- 
 able. We may so educate and so discipline 
 our own soul, as that health shall be the 
 reward. We may do the contrary. We may 
 make ourselves fools, idiots, sceptics. Atheists, 
 if we will to do so, and if w^e take the way. 
 
 Plain words are the most suitable to solemn 
 subjects. This humble, this reverent estimate 
 of our position and relationship will show itself, 
 first of all, in a willingness to attend to small 
 duties ; to overlook nothing as beneath notice ; 
 to adapt ourselves to circumstances, mental 
 as well as providential ; to condescend (as 
 Scripture says) to things that are lowly; to 
 expect happiness in dut}^ rather than in ac- 
 quisition ; to live the life set us, rather than to 
 spread and stretch ourselves into an imagined 
 universe beyond. This principle does not forbid 
 effort — does not discourage progress — does not 
 depress the endeavour to make the very most 
 
FOR RELIGIOUS ENQUIRY. 261 
 
 of every talent, and to rise to any height of 
 honest usefulness to which the powers given 
 may be prospered by the blessing sought. All 
 these are indeed but the natural exercises of 
 the composed and tranquillized spirit. 
 
 Nor is the 'refraining and quieting' spoken 
 of inconsistent with the utmost stretch of en- 
 quiry into the mysteries of nature, of humanity, 
 of God. This too is fostered and strengthened 
 by it. The difference is here— that, while the 
 man who exercises himself in great matters, is 
 apt first to isolate, and then to idolize, intellect 
 —to imagine that mental processes alone can 
 carry him into the deep things (if there be 
 such) of God Himself, and that whatsoever 
 cannot be logically demonstrated cannot be cer- 
 tainly true; the other— not because he is afraid 
 to seek, not because he dreads the break-down 
 of faith under the strain of reason, but because 
 he remembers that the being which he pos- 
 sesses is a complex thing, and must not be 
 
262 THE PROPER ATTITi'DE. 
 
 dfsjomted and taken to pieces in the very use 
 of it for the highest of all conceivable purposes, 
 the study of truth and of God — summons all 
 and each part of himself to accompany the 
 march, and refuses to regard that as proved, or 
 that as disproved, which (at most) is so by one 
 piece or one bit of him. Reason, and con- 
 science, and heart, and soul too, shall all enter 
 into the search, and that which satisfies not 
 each and all of these shall not be, for him, 
 either truth, or religion, or heaven, or God. 
 Knoiuledge ]}uffeth up — it is love which edifieth. 
 If any man think that he hioweth anything, he 
 hioiueth nothing yet as he ought to hioiu. But 
 if any man love God, the same knoweth — or, 
 let me rather say — for, after all. Divine know- 
 ledge, to be real, must be rather receptive than 
 originative — the same is known of God. 
 
 I have calmed and hushed my soul, as a 
 child weaned of his mother. Try this self-dis- 
 cipline, doubters in this Congregation ! Set 
 
FOR RELIGIOUS ENQUIRY. 2C3 
 
 yourselves humble duties. Live mucli in acts of 
 charity — domestic, social, philanthropic. Enter 
 into lives pinched by poverty. Help boys and 
 young men to grapple with the stern realities 
 of want, neglect, solitude, temptation. Intel- 
 lectual difficulties must take rank after these. 
 Go back to their pondering a more sympathetic 
 and therefore a wiser man. See whether some 
 of them have not been solved by the new 
 contact. Is not this Gospel, which looked so 
 superfluous in the theatre and the ballroom, so 
 assailable, by sap or storm, in the study or the 
 lecture-room — is it not indeed the exact appli- 
 ance, the very panacea, wdien it is brought face 
 to face with sorrow, w^ith bereavement, with 
 pain, with death? Then ask yourself — ask the 
 whole of yourself — understanding, heart, con- 
 science, soul — whether the thing so appropriate, 
 so strong, so beautiful, so satisfying, may not, 
 were it but for that reason, be true. 
 
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 ' ' yl/r. Curteis has done good service by ?}iaintaining in an eloquent, 
 temperate, and practical manner, that discussion among Christians is 
 rectify an evil, and that an intelligent basis can be found for at least a 
 proximate union^ — Saturday Review. ^^ A well timed, learned, and 
 thoughtful book. " 
 
 Davies. — Works by the Rev. J. Llewelyn Davies, M.A., 
 
 Rector of Christ Church, St. Marylebone, etc. : 
 
 THE GOSPEL AND MODERN LIFE; with a Preface 
 on a Recent Phase of Deism. Second Edition. To which is 
 added Morality according to the Sacrament of the Lord's Supper, 
 or Three Discourses on the Names Eucharist, Sacrifice, and Com- 
 munion. Extra fcap. Svo. 6s. 
 
 WARNINGS AGAINST SUPERSTITION IN FOUR 
 SERMONS FOR THE DAY. Extra fcap. Svo. 2s. 6d. 
 
 ^'IVe have seldom read a wiser little book. The Sermons are short, 
 terse, and full of true spiritual wisdom, expressed with a lucidity and a 
 moderation that f?iust give them zveight even with those who agi'ee least 
 
 with their author. Of the volume as a whole it is hardly possible to 
 
 speak with too cordial an appreciation." — Spectator, 
 
 THE CHRISTIAN CALLING. Sermons. Extra fcap. 
 Svo. 6s. 
 
 Donaldson.— THE APOSTOLICAL FATHERS: a Critical 
 Account of their Genuine Writings and of their Doctrines. By 
 James Donaldson, LL.D. Crown Svo. ^s. 6d. 
 
THEOLOGICAL BOOKS. 
 
 DONALDSON (J., lA^.Vi.)— continued. 
 
 This book tvas published in 1864 as the first volume of a ^Critical 
 History of Ch^-istian Literattire and Doctrine from the death of the 
 Apostles to the Nicene Con?icil.' The intention was to carry do^mt the 
 histoiy continuously to the time of Eusebius, and this intention has not 
 been abandoned. But as the zvriters can be somethties grouped more easily 
 according to subject or locality than acco7-ding to time, it is deemed ad' 
 visable to publish the history of each group separately. The Introduction 
 to the present volutne sei-ves as an introduction to the whole period. 
 
 Drake.— THE TEACHING of the CHURCH DURING 
 
 THE FIRST THREE CENTURIES ON THE DOCTRINES 
 
 OF THE CHRISTIAN PRIESTHOOD AND SACRIFICE. 
 
 By the Rev. C. B. Drake, M.A., Warden of the Church of Eng- 
 
 . land Hall, Manchester. Crown 8vo. 4^-. dd. 
 
 Eadie. — Works by John Eadie, D.D., LL.D., Professor of 
 Biblical Literature and Exegesis, United Presbyterian Church : 
 
 THE ENGLISH BIBLE. An External and Critical History 
 of the various English Translations of Scripture, with Remarks on 
 the Need of Revising the English New Testament. Two vols. 
 Svo. 28^. 
 
 *■'• Accurate, scholarly, full of completest .sympathy ivith the translators 
 and their work ^ and marvellously interesting.^'' — Literary Churchman. 
 
 " The work is a very valuable one. It is the result of vast labour^ 
 sound scholarship, and large erudition.''^ — British Quarterly Review. 
 
 ST. PAUL'S EPISTLES TO THE THESSALONIANS. 
 A Commentary on the Greek Text. Edited by the Rev. W. 
 Young, M.A., with a Preface by the Rev. Professor Cairns, 
 D.D. Svo. 1 2 J. 
 
 Ecce Homo. A Survey of the Life and Work of 
 Jesus Christ. Fourteenth Edition. Crown 8vo. ds. 
 
 ''A very original and remarkable book, full of sti'iking thojight and 
 delicate perception ; a book ivhich has realised with wonderfzd vigour and 
 freshness the historical magnitude of Christ's work, and which here and 
 there gives us readings of the finest kind of the probable motive of His indi' 
 vidual ivords ayid actions.'''' — Spectator. " The best and most established 
 beliez'er will find it adding some fresh buttresses to his faith.'" — Literary 
 Churchman. '■Wf zve have not 7nisundei'stood him, we have before us a 
 writer who has a right to claim deference from those who think deepest 
 and know most.'''' — Guardian. 
 
THEOLOGICAL BOOKS. 
 
 Faber.— SERMONS AT A NEW SCHOOL. By the Rev. 
 
 Arthur i-aber, M.A., Head Master of Malvern College. Cr. 
 
 8vo. 6s. 
 '''' These are high-toned, earnest Sermons, orthodox and scholarlike, and 
 laden with encouragement and warning, wisely adapted to the needs of 
 school-life. " — Literary Churchman. 
 
 Farrar.— Works by the Rev. F. W. Farrar, D.D., F.R.S., 
 Canon of Westminster, late Head Master of ^Marlborough College: 
 
 THE FALL OF MAN, AND OTHER SERMONS. 
 Third Edition. Crown 8vo. 6s. 
 
 The Nonconformist says of these Sermons, " J/r. Farrar^ s Sermons 
 are almost perfect specimens of one type of Sermons, which -we may con- 
 cisely call beautiful. The style of expression is beantifnl — there is beauty 
 in the thoughts, the illustrations, the allusions — they are expressive of 
 genuinely beautiful perceptions and feelings. " The British Quarterly says^ 
 ^^ Ability, eloquence, scholarship, and practical usefulness, are in these 
 Sermons combined in a very tinusual degree. " 
 
 THE WITNESS OF HISTORY TO CHRIST. Being 
 the Hulsean Lectures for 1870. Fourth Edition. Crown Svo. 5^'. 
 
 The follozoing air the subjects of the Five Lectures : — /. " The Ante- 
 cedent Credibility of the Aliracidous.^'' II. " The Adeqtiacy of the Gospel 
 Records." III. ^^ The Victories of Christianity." IV. '^^Christianity and 
 the Indizidual." V. ''Christianity and the Race." The subjects of the 
 four Appendices are: — A. " The Diversity of Christian Evidences." 
 B. "Confucius." C "Buddha." D. " Comte." 
 
 SEEKERS AFTER GOD. The Lives of Seneca, Epictetus, 
 
 and Marcus Aurelius. New Edition. Crown Svo. 6s. 
 "A very interesting and valuable book." — Saturday Review. 
 
 THE SILENCE AND VOICES OF GOD : University 
 and other Sermons. Third Edition. Crown Svo. 6s. 
 
 '■'We can most cordially recoininend Dr. Farrar'' s singularly beautiful 
 
 vohitne of Sermons For beauty of dictioji, felicity of style, aptness of 
 
 illustration and earnest loving exhortatio7i, the volume is without its 
 parallel." — John Bull. " They are marked by great ability, by an honesty 
 which does not hesitate to acknoidcdge diffictilties and by an earnestness 
 which commaiuis respect." — Pall ^lall Gazette. 
 
 "IN THE DAYS OF THY YOUTH." Sermons on Prac- 
 tical Subjects, preached at Marlborough College from 187 1 — 76. 
 Third Edition. Crown Svo. 9^. 
 
THEOLOGICAL BOOKS. 
 
 FARRAR (Rev. F. V<f .)~-contimied. 
 
 '^All Dr. Farrar''s peculiar charni of style is apparent here, all that 
 care and subtleness of analysis, and an even-added distinctness and clear- 
 ness of moral teaching, ivhich is zvhat every kind of sermon wants, and 
 especially a serinon to boys.'''' — Literary Churchman, 
 
 ETERNAL HOPE. Five Sermons preached in Westminster 
 Abbey, in 1876. With Preface, Notes, etc. Contents : What 
 Heaven is. — Is Life Worth Living? — 'Hell,' What it is not. — 
 Are there few that be saved ? — Earthly and Future Consequences 
 of Sin. Ninth Thousand. Crown 8vo. 6^. 
 
 SAINTLY WORKERS. Lenten Lectures delivered in St. 
 Andrew's, Holborn, March and April, 1878. Crown 8vo. 6s. 
 
 Fellowship : Letters Addressed to my Sister 
 
 Ferrar.— A COLLECTION OF FOUR IMPORTANT 
 
 MSS. OF THE GOSPELS, viz., 13, 69, 124, 346, with a view 
 to prove their common origin, and to restore the Text of their 
 Archetype. By the late W. H. P^errar, M.A., Professor of Latin 
 in the University of Dublin. Edited by T. K. Abbott, M.A., 
 Professor of Biblical Greek, Dublin. 4to., half morocco, los. 6d. 
 
 Forbes.— THE VOICE OF GOD IN THE PSALMS. 
 
 By Granville Forbes, Rector of Broughton. Cr. 8vo. 6s. 6d. 
 
 Hardwick. — Works by the Ven. Archdeacon Hardwick : 
 CHRIST AND OTHER MASTERS. A Historical Inquiry 
 into some of the Chief Parallelisms and Contrasts between Christ- 
 ianity and the Religious Systems of the Ancient World. New 
 Edition, revised, and a Prefatoiy Memoir by the Rev. Francis 
 Procter, M.A. Fourth and Cheaper Edition. Cr. 8vo. 10s. 6d. 
 The plan of the tuork is boldly and almost nobly conceived. . . . We com- 
 mend it to the pernsal of all those who take interest in the study of ancient 
 mythology, ivithout losing thei^ reverence for the supreme aiithority of the 
 oracles of the living God." — Christian Observer. 
 
 A HISTORY OF THE CHRISTIAN CHURCH. Middle 
 Age. From Gregory the Great to the Excommunication of Luther, 
 Edited by William Stubbs, M.A., Regius Professor of Modern 
 History in the University of Oxford. With Four Maps constructed 
 for this work by A. Keith Johnston. Fourth Edition. Crown 
 Svo. los. 6d. 
 
12 THEOLOGICAL BOOKS. 
 
 HARDWICK (Ven. hxz\i^^2.zon)— continued. 
 
 ^'As a Matiual for the stjuient of ecclesiastical history in the Middle 
 Ages, we know no English work ivhich can be compared to Air. Hardwick^s 
 book. " — Guardian. 
 
 A HISTORY of the CHRISTIAN CHURCH DURING 
 THE REFORMATION. Fifth Edition, revised by Professor 
 Stubbs. Crown 8vo. los. 6d. 
 
 This volume is intended as a sequel and cotnpanion to the ^^ History 
 of the Chi-istian Church during the Middle Age. " 
 
 Hare. — Works by the late ARCHDEACON Hare : 
 
 THE VICTORY OF FAITH. By Julius Charles 
 Hare, M. A., Archdeacon of Lewes. Edited by Prof Plumptre. 
 With Introductory Notices by the late Prof Maurice and Dean 
 Stanley. Third Edition. Crown 8vo. 6s. 6d. 
 
 THE MISSION OF THE COMFORTER. With Notes. 
 New Edition, edited by Prof E. H. Plumptre. Cm.Svo. 7^. 6d. 
 
 Harris.— SERMONS. By the late George Collyer 
 Harris, Prebendary of Exeter, and Vicar of St. Luke's, Torquay. 
 With Memoir by Charlotte M. Yonge, and Portrait. Extra 
 fcap. 8vo. 6s. 
 
 Hervey.— THE GENEALOGIES OF OUR LORD AND 
 SAVIOUR JESUS CHRIST, as contained in the Gospels of 
 St. Matthew and St. Luke, reconciled with each other, and shown 
 to be in harmony with the true Chronology of the Times. By Lord 
 Arthur Hervey, Bishop of Bath and Wells. Svo. los. 6d. 
 
 Hort.— TWO DISSERTATIONS. I. On MONorENH2 ©EO^ 
 
 in Scripture and Tradition. II. On the " Constantinopolitan" 
 Creed and other Eastern Creeds of the Fourth Century. By F. J. A. 
 Hort, D.D., Fellow and Divinity Lecturer of Emmanuel Col- 
 lege, Cambridge. Svo. 7^. 6d. 
 
 Howson (Dean) — Works by : 
 
 BEFORE THE TABLE. An Inquiry, Historical and Theo- 
 logical, into the True Meaning of the Consecration Rubric in the 
 Communion Service of the Church of England. By the Very Rev. 
 J. S. HowsoN, D.D., Dean of Chester. With an Appendix and 
 Supplement containing Papers by the Right Rev. the Bishop of 
 St. Andrew's and the Rev. R. W. Kennion, M.A. Svo. ^js. 6d. 
 
THEOLOGICAL BOOKS. 
 
 HOWSON (D tdin)— contmued. 
 
 THE POSITION OF THE PRIEST DURING CON- 
 SECRATION IN THE English Communion Service. A 
 Supplement and a Reply. Crown 8vo. 2s. 6d. 
 
 Hymni Ecclesise. — Fcap. 8vo. js.Gd. 
 
 This collection was edited by Dr. Newman while he lived at Oxford. 
 
 Hyacinthe. — CATHOLIC REFORM. By Father 
 
 Hyacinthe. Letters, Fragments, Discourses. Translated by 
 Madame Hyacinthe-Loyson. With a Preface by the Very Rev. 
 A. P. Stanley, D.D., Dean of Westminster. Cr. 8vo. 7^. dd. 
 *'A valuable contribution to the religious literature of the day, and is 
 especially opportune at a time zvhen a controversy of no ordinary import- 
 ance upon the very subject it deals with is engaged in all over Europe." — 
 Daily Telegraph. 
 
 Imitation of Christ. — Four Books. Translated from the 
 
 Latin, with Preface by the Rev. W. Benham, B.D., Vicar of 
 Margate. Printed with Borders in the Ancient Style after Holbein, 
 Diirer, and other Old Masters. Containing Dances of Death, Acts 
 of Mercy, Emblems, and a variety of curious ornamentation. Cr. 
 Svo. gilt edges. 7^. 6^. 
 
 Jacob —BUILDING IN SCIENCE, and other Ser- 
 mons. By J. A. Jacob, M.A., Minister of St. Thomas's, Pad- 
 dington. Extra fcap. Svo. ds. 
 
 Jennings and Lowe.— THE PSALMS, with Introduc- 
 tions and Critical Notes. By A. C.Jennings, B.A., Jesus Col- 
 lege, Cambridge, Tyrwhitt Scholar, Crosse Scholar, Hebrew 
 University Scholar, and Fry Scholar of St. John's College; helped 
 in parts by W. H. Lowe, M. A., Hebrew Lecturer and late Scholar 
 of Christ's College, Cambridge, and Tyrwhitt Scholar. Complete 
 in two vols, crown 8vo. los. 6d. each. Vol. i, Psalms i. — Ixxii., with 
 Prolegomena ; Vol. 2, Psalms Ixxiii. — cl. 
 
 Killen.— THE ECCLESIASTICAL HISTORY OF IRE- 
 LAND from the Earliest Period to the Present Time. By W. D. 
 Killen, D.D., President of Assembly's College, Belfast, and 
 Professor of Ecclesiastical History. Two vols. Svo. 25^. 
 *' Those who have the leisure will do well to read these txuo volumes. 
 They are full of interest^ and are the result of great research.''' — Spec- 
 tator. 
 
14 THEOLOGICAL BOOKS. 
 
 Kingsley. — Works by the late Rev. Charles Kingsley, 
 M. A., Rector of Eversley, and Canon of Westminster : 
 
 THE WATER OF LIFE, AND OTHER SERMONS. 
 Fourth Edition. Fcap, 8vo. y. 6d, 
 
 THE GOSPEL OF THE PENTATEUCH ; AND David. 
 
 New Edition. Crown. 8vo. 6s. 
 
 GOOD NEWS OF GOD. Eighth Edition. Crown 8vo. 
 6s. 
 
 SERMONS FOR THE TIMES. Third Edition. Fcap. 
 Svo. 3J-. 6d. 
 
 VILLAGE AND TOWN AND COUNTRY SERMONS. 
 
 New Edition. Crown Svo. 6s. 
 
 SERMONS on NATIONAL SUBJECTS. Second Edition. 
 Fcap. Svo. 3^. 6d. 
 
 THE KING OF THE EARTH, and other Sermons, 
 a Second Series of Sermons on National Subjects, Second 
 Edition. Fcap. Svo. 3^. 6d. 
 
 DISCIPLINE, AND OTHER SERMONS. Second Edition. 
 Fcap. Svo. 3^. 6d. 
 
 The Guardian says, — ^^ There is much thought, tenderness, and devoiU- 
 ness of spirit in these Sermons, and some of them are ?nodels both in 
 matter and expression.'''^ 
 
 WESTMINSTER SERMONS. With Preface. New and 
 Cheaper Edition. Crown Svo. 6s. 
 
 Kynaston.— SERMONS PREACHED IN THE COL- 
 LEGE CHAPEL, CHELTENHAM, during the First Year 
 of his Office. By the Rev. Herbert Kynaston, M.A., Princi- 
 pal of Cheltenham College. Crown Svo. 6s. 
 
 Lightfoot. — Works by J. B. LiGHTFOOT, D.D., Hulsean 
 Professor of Divinity in the University of Cambridge ; Canon of 
 St. Paul's : 
 
 S. PAUL'S EPISTLE TO THE GALATIANS. A Re- 
 vised Text, with Introduction, Notes, and Dissertations. Fifth 
 Edition, revised. Svo. cloth. \2s. 
 
 'While the Author'' s object has been to make this commentary generally 
 
THEOLOGICAL BOOKS. 15 
 
 LIGHTFOOT (Rev. J. ^.)— continued. 
 
 complete, he has paid special attention to everything relating to St. PanVs 
 personal history and his intercourse with the Apostles and Church of the 
 Circumcision, as it is this feature in the Epistle to the Galatians which 
 has given it an oz'erwhel??ung interest in recent theological controversy. 
 The Spectator says, " There is no commentator at once of sounder judg- 
 ment and more liberal than Dr. Lightfoot. '' 
 
 ST. PAUL'S EPISTLE TO THE PHILIPPIANS. h 
 
 Revised Text, with Introduction, Notes, and Dissertations. Fourth 
 
 Edition, revised. 8vo. \2s. 
 
 "A'c commentary in the English language can be compared 7vith it in 
 
 regard to ftdness of information, exact scholarship, and laboured attempts 
 
 to settle everything about the epistle on a solid foundation. " — Athenseum, 
 
 ST. PAUL'S EPISTLES TO THE COLOSSIANS AND 
 PHILEMON. A Revised Text with Introduction, Notes, etc. , 
 Second Edition. 8vo. \2s. 
 ' ' It bears marks of continued and extended reading and research, and 
 of ampler materials at command. Indeed, it leaves nothing to be desired 
 by those zoho seek to study thoroughly the epistles contained in it, and to do 
 so ivith all known advantages presented in sufficient detail and in conve- 
 nient form. " — Guardian. 
 
 S. CLEMENT OF ROME, THE TWO EPISTLES TO 
 THE CORINTHIANS. A Revised Text, with Introduction 
 and Notes. 8vo. 2>s. 6d. 
 
 This volume is the first part of a complete edition of the Apostolic 
 Fathers. The Introductions deal with the questions of the genuineness and 
 authenticity of the Epistles, discuss their date and character, and analyse 
 their contents. An account is also given of all the different epistles which 
 bear the name of Clement of Rome. ^^ By far the most copiously annotated 
 edition of St. Clement which we yet possess, and tJie most convenient in 
 every way for the Eiiglish reader.'''' — Guardian. 
 
 S. CLEMENT OF ROME. An Appendix containing the 
 newly discovered portions of the two Epistles to the Corinthians 
 with Introductions and Notes, and a Translation of the whole. 
 Svo. 8 J. (id. 
 
 ON A FRESH REVISION OF THE ENGLISH NEW 
 TESTAMENT. Second Edition. Crown Svo. 6^. 
 
 The Author sheivs in detail the necessity for afresh revision of the 
 authorized version on the folloiving grounds : — i. False Readings. 2. 
 Artificial distinctions created. 3. Real distinctions obliterated. 4. Faults 
 
i6 THEOLOGICAL BOOKS. 
 
 of Granunar. 5. Faults of Lexicography. 6. Treatment of Proper 
 N'ames, official titles, etc. 7. Archaisms, defects in the English, errors 
 of the press, etc. " The book is ?ftarked by ca7'eful scholarship, familiarity 
 with the subject, sobriety, and circumspection. " — Athenaeum. 
 
 Lome.— THE PSALMS LITERALLY RENDERED IN 
 
 VERSE. By the Marquis of Lorne. With three Illustrations. 
 New Edition. Crown 8vo. ']s. 6d. 
 
 Luckock.— THE TABLES OF STONE. A Course of 
 Sermons preached in All Saints' Church, Cambridge, by H. M, 
 LucKOCK, M. A. , Canon of Ely. Fcap. 8vo. 3J-. 6^/. 
 
 Maclaren — SERMONS PREACHED at MANCHESTER. 
 By Alexander Maclaren. Sixth Edition. Fcap. 8vo. 4-5-. 6d. 
 
 These Ser?nons represent no special school, but deal ivith the broad prin- 
 ciples of Christian truth, especially in their bearing on practical, every day 
 life. A frtv of the titles are: — ^^ The Stone of Stumbling,'^ '■^ Love and 
 Forgiveness,'''' '■^ The Living Dead,'''' '''■Memory in Another lVo7'ld," 
 Faith in Christ,'''' " Love and Fear,'''' '''The Choice of Wisdom,^'' "The 
 Food of the World.'' 
 
 A SECOND SERIES OF SERMONS. Fourth Edition. 
 Fcap. Svo. 4s. 6d. 
 
 The Spectator characterises them as "vigorous in style, full of thought, 
 rich in illustration, and in an unusual degree interesting. " 
 
 A THIRD SERIES OF SERMONS. Third Edition. 
 Fcap. Svo. AfS. 6d. 
 
 *■' Sermons more sober and yet more forcible, and with a certain wise and 
 practical spirituality about them it wotcld not be easy to find.''"' — Spectator. 
 
 WEEK-DAY EVENING ADDRESSES. Delivered in 
 Manchester. Extra Fcap. Svo. 2s. 6d. 
 
 Maclear.— Works by the Rev. G. F. Maclear, D.D., Head 
 Master of King's College School : 
 
 A CLASS-BOOK OF OLD TESTAMENT HISTORY. 
 With Four Maps. New Edition. iSmo. /\s. 6d. 
 
 "The present volume,'''' says the Preface, "forms a Class- Book of Old 
 Testa?nent History from the Earliest Times to those of Ezra and 'Nehe- 
 tniah. In its preparation the most recent authorities have been consulted, 
 and wherever it has appeared useful, Azotes have been subjoined illustra- 
 tive of the Text, and, for the sake of more advanced students, refeirnces 
 
THEOLOGICAL BOOKS. 17 
 
 MACLEAR (Dr. G. ¥.)— continued. 
 
 added to larger works. The Index has been so arranged as to form a 
 concise Dictionary of the Persons and Places mentioned i7i the course of the 
 Narrative. " The Maps, prepared by Stanford, jnaterially add to the 
 value and usefulness of the book. The British Quarterly Review r^zZ/j it 
 "A careful and elaborate, though brief compendium of all that modern 
 research has done for the illustration of the Old Testament. We know of 
 no work which contains so much hnportant info7'mation in so small a 
 compass.''^ 
 
 A CLASS-BOOK OF NEW TESTAMENT HISTORY. 
 
 Including the Connexion of the Old and New Testament. New 
 Edition. i8mo. 5^. 6d. 
 
 The present volume forms a seqtiel to the Author'' s Class- Book of Old 
 Testament History, and continues the narrative to the close of S. Pauls 
 second imprisonment at Rome. The work is divided into three Books — 
 /. The Connection betzveen the Old and New Testament. II The 
 Gospel History. Ill The Apostolic History. In the Appendix are given 
 Chronological Tables. The Clerical Journal says, "It is not often that 
 such an amount of useful and interesting matter on biblical subjects, is 
 fo2ind in so convenient and small a compass, as in this well-arranged 
 volume. " 
 
 A CLASS-BOOK OF THE CATECHISM OF THE 
 CHURCH OF ENGLAND. New and Cheaper Edition. i8mo. 
 IS. 6d. 
 
 The present work is intended as a sequel to the two preceding books. 
 ' ' Like them, it is furnished with notes and refei'ences to larger works, 
 and it is hoped that it may be found, especially in the higher forms of our 
 Public Schools, to supply a suitable manual of instruction in the chief 
 doctrines of our Church, and a useful help in the preparation of Can- 
 didates for Confirjnation.^'' The Literary Churchman says, "It is indeed 
 the work of a scholar and divine, and as such, though extremely sifnple, it 
 is also extremely instructive. The^'e are feza clergy zvho zvould not find 
 it useful in preparing candidates for Confirmation ; and there are not a 
 few who would find it useful to thonselves as well. " 
 
 A FIRST CLASS-BOOK OF THE CATECHISM OF 
 THE CHURCH OF ENGLAND, with Scripture Proofs for 
 Junior Classes and Schools. New Edition. i8mo. dd. 
 
 This is an epitome of the larger Class-book, meant for junior students 
 and elementary classes. The book has been carefully condensed, so as to 
 contain clearly and fully, the most important part of the contents of the 
 lanrer book. 
 
THEOLOGICAL BOOKS. 
 
 MACLEAR (Dr. G. ¥ .)—contint4ed. 
 
 A SHILLING-BOOK of OLD TESTAMENT HISTORY. 
 New Edition. i8mo. cloth limp. is. 
 
 This Manual bears the same relation to the larger Old Testament His- 
 tory, that the book just mentioned does to the larger work on the Catechism. 
 It consists of Ten Books, divided into short chapters, and subdivided into 
 sections, each section treating of a single episode in the history, the title of 
 7vhi.ch is given in bold type. 
 
 A SHILLING-BOOK of NEW TESTAMENT HISTORY. 
 New Edition. i8nio. cloth limp. is. 
 
 A MANUAL OF INSTRUCTION FOR CONFIRMA- 
 TION AND FIRST COMMUNION, with Prayers and Devo- 
 tions. 32mo. cloth extra, red edges. 2S. 
 This is an enlarged and i7nprozied edition of ' The Order of Confirma- 
 tion.'' To it have been added the Communion Ofiice, with Azotes and 
 Explanations, together with a brief form of Self Examination and De- 
 votions selected Jrom the works of Cosin, Ken, Wilson, and others. 
 
 THE ORDER OF CONFIRMATION, with Prayers and 
 Devotions. 32mo. cloth, (id. 
 
 THE FIRST COMMUNION, with Prayers and Devotions 
 for the Newly Confirmed. 32mo. 6^, 
 
 THE HOUR OF SORROW ; or, The Order for the Burial 
 of the Dead. With Prayers and Hymns. 32mo. cloth extra. 2.s. 
 
 APOSTLES OF MEDIEVAL EUROPE. Cr. 8vo. /^.dd. 
 
 In tiuo Introductory Chapters the author notices some of the chief cha- 
 racteristics of the medicEval period itself ; gives a graphic sketch of the de- 
 vastated state of Europe at the beginning of that period, and an interesting 
 account of the religions of the three great groups of vigorous barbarians — 
 the Celts, the Teutons, and the Sclaves — who had, ivave after wave, over- 
 flowed its surface. He then proceeds to sketch the lives and work of the 
 chief of the courageous men who devoted themselves to the stupendous task 
 of their conversion and civilization, during a period extending from the 
 yh to the l2,th century ; such as St. Patrick, St. Cohwiba, St. Colum- 
 banus, St. Augustine of Canterbury, St. Boniface, St. Olaf, St. Cyril, 
 Raymond Sull, and others. ^^ Mr. Mallear will have done a great work 
 if his od?nirable little volume shall help to break up the dense ignorance 
 which is still prevailing among people at large.'''' — Literary Churchman. 
 
 Macmillan. — Works by the Rev. Hugh Macmillan, LL.D., 
 F. R. S. E. (For other Works by the same Author, see Catalogue 
 OF Travels and Scientific Catalogue). 
 
THEOLOGICAL BOOKS. 19 
 
 MACMILLAN (Rev. H., lA^.Ti.)— continued. 
 
 THE TRUE VINE; or, the Analogies of our Lord's 
 Allegory. Third Edition. Globe 8vo. 6j-. 
 
 The Nonconformist says, '■^ It abounds in exquisite bits of description, 
 and in striking facts clearly stated. " The British Quarterly says, ' ' Readers 
 and preachers who aj'e unscientific zuill find ?)iany of his illustrations as 
 valuable as they are beautiful. " 
 
 BIBLE TEACHINGS IN NATURE. Twelfth Edition. 
 Globe 8vo. 6j-. 
 
 In this volume the author has endeavoured to shezv that the teaching of 
 N'ature and the teaching of the Bible are directed to the same great end; 
 that the Bible contains the spiritual truths zohich are necessary to make us 
 wise unto salvation, and the objects and scenes of Nature are the pictzcres 
 by which these truths are illustrated. ^^ He has made the tvoi'ld more 
 beautiful to us, and unsealed our ears to voices of praise and messages of 
 love that juight otherwise have been unheard.'''' — British Quarterly Review, 
 ^'' Mr. Macmillan has produced a book which may be fitly described as one 
 of the happiest efforts for enlisting physical science in the direct service of 
 religion. " — Guardian. 
 
 THE SABBATH OF THE FIELDS. A Sequel to " Bible 
 Teachings in Nature. " Second Edition. Globe 8vo. 6s. 
 
 " This volume, like all Dr. Macjnillan^ s productions, is very delight- 
 ful reading, and of a special kind. Bnagination, statural science, and 
 religious instruction are blended together in a veiy charming way."" — 
 British Quarterly Review. 
 
 THE MINISTRY OF NATURE. Fourth Edition. Globe 
 Svo. ds. 
 
 " Whether the reader agree or not with his conclusions, he will ac- 
 kno7i>ledge he is in the presence of an original and thoughtful writer. " — 
 Pall Mall Gazette. " There is no class of educated men and women that 
 will not profit by these essays." — Standard. 
 
 OUR LORD'S THREE RAISINGS FROM THE DEAD. 
 
 Globe Svo. 6s, 
 
 M'Clellan.— THE NEW TESTAMENT. A New Trans- 
 lation on the Basis of the Authorised Version, from a Critically re- 
 vised Greek Text, with Analyses, copious References and Illus- 
 trations from original authorities, New Chronological and Ana- 
 lytical Harmony of the Four Gospels, Notes and Dissertations. 
 A contribution to Christian Evidence, By John Brown M'Clel- 
 LAN, M.A., late Fellow of Trinity College, Cambridge. In Two 
 
20 THEOLOGICAL BOOKS. 
 
 M'CLELLAN (J. B.)— continued. 
 
 Vols, Vol. I. — The Four Gospels with the Chronological and 
 Analytical Harmony. 8vo. 30J. 
 
 ^^ One of the most remarkable productions of recent times,'''' says the 
 Theological Review, ^"^ in this depart7nent of sacred literature f and the 
 British Quarterly Review terms it "« thesaurus of first-hatid investiga- 
 tions.''' '"''Of singular excellence^ and sure to make its mark on the 
 criticism of the Nezv Testament.'" — ^John Bull. 
 
 Maurice. — Works by the late Rev. F. Denison Maurice, 
 
 M.A., Professor of Moral Philosophy in the University of Cam- 
 bridge : 
 The Spectator says, — ^'Feiv of those of our otun genei'ation zuhose names 
 
 will live in English history or litei'ature have exerted so pi'ofound and so 
 
 permanent ati influence as Mr. Maurice.'" 
 
 THE PATRIARCHS AND LAWGIVERS OF THE 
 OLD TESTAMENT. Third and Cheaper Edition. Crown 
 8vc. 5J. 
 The Nineteen Discourses contained in this volujne were preached in the 
 chapel of Lincoln's Inn during the year 185 1. The texts are taken from 
 the books of Genesis, Exodus, Nunibers, Deuteronofny, "Joshua, Judges^ 
 and Samuel, and involve some of the most interesting biblical topics dis- 
 cussed in recent tifJies. 
 
 THE PROPHETS AND KINGS OF THE OLD TES- 
 TAMENT. Third Edition, with new Preface. Crown 8vo. 
 los. 6d. 
 
 Mr. Maurice, in the spirit which animated the cotnpilei's of the Church 
 Lessons, has in these Sermons regarded the Prophets mo7'e as preachers of 
 righteousness than as mere pi'edictors — an aspect of their lives which, he 
 thinks, has been greatly overlooked in our day, and than which, there is 
 none zoe have more need to contemplate. He has found that the Old 
 Testament Prophets, takeji in their simple natwal sense, clear up many 
 of the difficulties luhich beset us in the daily work of life ; make the past 
 intelligible, the present endurable, and the fitture real and hopeful. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. 
 
 A Series of Lectures on the Gospel of St. Luke. Crown 8vo. 9^. 
 Mr. Maurice, in his Preface to these Twenty-eight Lectures, says, — 
 "/;? these Lectures I have endeavoured to ascertain zuhat is told us respect- 
 ing the life of Jesus by one of those Evangelists who proclaim Him to be 
 the Christ, who says that He did come from a Father, that He did baptize 
 with the Holy Spirit, that He did rise from the dead. I have chosen the 
 
THEOLOGICAL BOOKS. 
 
 MAURICE (Rev. F. V>.)— continued. 
 
 one who is ??tost directly connected with the later history of the Churchy 
 who was not an Apostle, who professedly zuj'ote for the use of a man 
 already instrjicted in the faith of the Apostles. I have folloived the course 
 of the writer^ s narrative, not changing it under any pretext. I have 
 adhered to his phraseology, striving to avoid the substitution of any other 
 for his.'''' 
 
 THE GOSPEL OF ST. JOHN. A Series of Discourses. 
 Third and Cheaper Edition. Crown 8vo. (>s. 
 
 The Literary Churchman this speaks of this volume: ^^ Thorough 
 honesty, reverence, and deep thought pervade the work, which is eveiy 
 way solid and philosophical, as zuell as theological, and abounding with 
 suggestions which the patient student may draw out moi'c at length for 
 himself'' 
 
 THE EPISTLES OF ST. JOHN. A Series of Lectures 
 on Christian Ethics, Second and Cheaper Edition. Cr. 8vo. 6^-. 
 
 These Lectures on Christian Ethics were delivered to the students of the 
 Working Men^s College, Great Ortnond Street, London, on a series of 
 Sunday mornings. Mr. Maurice believes that the question in which we 
 are most interested, the question which most affects our studies and our daily 
 lives, is the question, whether there is a foundation for Juimaiz morality, 
 or whether it is dependent tipon the opinions and fashions of different ages 
 and countries. This important question will be found amply and fairly 
 discussed in this volume, which the National Review calls ^^ Mr. 
 Maurice's most effective and instructive work. He is peculiarly fitted 
 by the constitution of his mind, to throw light on St. John^s writings. " 
 Appended is a note on '■^Positivism audits Teacher.'^ 
 
 EXPOSITORY SERMONS ON THE PRAYER-BOOK. 
 
 The Prayer-book considered especially in reference to the Romish 
 System. Second Edition. Fcap. 8vo. 5^. dd. 
 
 After an Litroductory Sermon, Mr. Maurice goes over the various parts 
 of the Church Service, expounds in eighteen Sermons, their intention and 
 significance, and shews how appropriate they are as expressions of the 
 deepest longings and wants of all classes of men. 
 
 WHAT IS REVELATION? A Series of Sermons on the 
 Epiphany; to which are added, Letters to a Theological Student 
 on the Bampton Lectures of Mr. Mansel. Crown Svo. ioj-. dd. 
 
 Both Serfnons and Letters 7vere called forth by the doctrine maintained 
 by Mr. Mansel in his Bampton Lectures, that Revelation cannot be a direct 
 Manifestation of the Infinite Nature of God. Mr. Maurice maintains 
 
22 THEOLOGICAL BOOKS. 
 
 MAURICE (Rev. F. T> .)— continued. 
 
 the opposite doctrine, and iii his Sermons explains why, in spite of the high 
 authorities on the other side, he must still assert the principle which he 
 discovers in the Services of the Church and throughout the Bible. 
 
 SEQUEL TO THE INQUIRY, "WHAT IS REVELA- 
 TION ?" Letters in Reply to Mr. Hansel's Examination of 
 " Strictures on the Bampton Lectures." Crown 8vo. 6^'. 
 
 This, as the title indicates, was called forth by Air. ManseVs Examina- 
 tion of Air. Alaurice^s Strictures on his doctrine of the Infinite. 
 
 THEOLOGICAL ESSAYS. Third Edition. Crown 8vo. 
 \os. 6d. 
 
 '''' The book,'''' says Air. Alaurice, '''■expresses thoughts which have been 
 working in my mind for years ; the jnethod of it has not been adopted 
 carelessly ; ez'en the composition has undergone frequent revision.'''' There 
 are seventeen Essays in all, and although meant primarily for Unitarians, 
 to quote the words of the Clerical Journal, '■'it leaves untouched scajrely 
 any topic which is in agitation in the religious woi-ld ; scarcely a moot 
 point between our variotcs sects ; scarcely a plot of debateable ground be- 
 tween Christians and Infidels, between Romanists and I'rotestants, between 
 Socinians and other Christians, between English Churchmen and Dis- 
 senters on both sides. Scarce is there a misgiving, a diffictdty, an aspira- 
 tion stirring amongst us now — now, ivhen men seem in eai-nest as hardly 
 ever befoi'e about religion, and ask and demand satisfaction zvith a fear- 
 lessness zvhich seems almost awful when one thinks what is at stake — which 
 is not recognised a)td grappled with by Air. Alaurice.'^ 
 
 THE DOCTRINE OF SACRIFICE DEDUCED FROM 
 THE SCRIPTURES. Crown 8vo. 7^. 6d. 
 
 THE RELIGIONS OF THE WORLD, AND THEIR 
 RELATIONS TO CHRISTIANITY. Fifth Edition. Crown 
 Svo. 5J-. 
 
 ON THE LORD'S PRAYER. Fourth Edition. Fcap. 
 Svo. 2s. 6d. 
 
 ON THE SABBATH DAY ; the Character of the Warrior, 
 and on the Interpretation of History. Fcap. Svo. 2s. 6d. 
 
 THE LORD'S PRAYER, THE CREED, AND THE 
 COMMANDMENTS. A Manual for Parents and Schoolmasters. 
 To which is added the Order of the Scriptures. iSmo. cloth 
 limp. is. 
 
 DIALOGUES ON FAMILY WORSHIP. Crown Svo. 6s. 
 
THEOLOGICAL BOOKS. 23 
 
 MAURICE (Rev. F. T>.)— continued, 
 
 SOCIAL MORALITY. Twenty-one Lectures delivered in 
 the University of Cambridge. New and Cheaper Edition. Cr. 
 8vo. \os. 6d. 
 
 ^^ Whilst reading it %ve are charmed by the freedom from exclusiveness 
 and prejudice, the large charity, the loftiness of thought, the eagerness to 
 recognise and appreciate ivhaiever there is of real tvorth extant in the 
 tvorld, which animates it from one end to the other. We gain netv 
 thoughts and nezv ways ofviezving things, even rtiore, per-haps, from being 
 brought for a titne under the influence of so noble and spiritual a mind." 
 — Athenaeum. 
 
 THE CONSCIENCE: Lectures on Casuistry, delivered in 
 the University of Cambridge. Second and Clieaper Edition. 
 Crown 8vo. 5^'. 
 
 The Saturday Review says: " We rise from, the pei'usal of these lec- 
 tures ivith a detestation of all that is selfish and mean, and with a living 
 impression that there is such a thing as goodness after all. " 
 
 LECTURES ON THE ECCLESIASTICAL HISTORY 
 OF THE FIRST AND SECOND CENTURIES. 8vo. ios.6d. 
 
 LEARNING AND WORKING. Six Lectures delivered 
 in Willis's Rooms, London, in June and July, 1854. — THE 
 RELIGION OF ROME, and its Influence on Modern Civilisa- 
 tion. Four Lectures delivered in the Philosophical Institution of 
 Edinburgh, in December, 1854. Crown 8vo. 5^. 
 
 SERMONS PREACHED IN COUNTRY CHURCHES. 
 Crown 8vo. ioj. 6d. 
 
 ^''Earnest, practical, and extremely simple.'''' — Literary Churchman. 
 '''Good specimens of his si?nple and earnest eloquence. The Gospel inci- 
 dents are realized ivith a vividness tuhich %ve can well believe made the 
 common people hear him gladly. Moreover they are sermons xvhich must 
 have done the hearers good.'^ — John Bull. 
 
 Moorhouse. — Works by James Moorhouse, M.A., Bishop 
 of Melbourne : 
 
 SOME MODERN DIFFICULTIES RESPECTING the 
 FACTS OF NATURE AND REVELATION. Fcap. 8vo. 
 
 2s. 6d. 
 
 JACOB, Three Sermons preached before the University of 
 Cambridge in Lent 1870. - - ~ 
 
24 THEOLOGICAL BOOKS. 
 
 O'Brien.— PRAYER. Five Sermons preached in the Chapel 
 of Trinity College, Dublin. By James Thomas O'Brien, D.D., 
 Bishop of Ossory and Ferns. 8vo. ds. 
 " // is with 7nuch pleaswe and satisfaction that we render our humble 
 
 tribute to the value of a publication whose author desei'ves to be remembered 
 
 zvith such deep respect.'''' — Church Quarterly Review. 
 
 Palgrave. — HYMNS. By Francis Turner Palgrave. 
 
 Third Edition, enlarged. i8mo. \s. 6d. 
 This is a collection of twenty original Hymns, which the Literaiy 
 Churchman speaks of as *' so choice, so perfect, and so refined, — so tender 
 in feeling, and so scholarly in expression." 
 
 Paul of Tarsus. An Inquiry into the Times and the Gospel 
 of the Apostle of the Gentiles. By a Graduate. 8vo. los. bd. 
 ** Turn where we will throiighout the volume, we find the best fruit 
 of patient inquiry, sound scholarship, logical argument, and fairness oj 
 co7tclusion. No thoughtful reader will rise f'om its perusal without a 
 real and lasting profit to hiinself, and a sense of permanent addition to 
 the cause of truth.'''' — Standard. 
 
 Philochristus.— MEMOIRS OF A DISCIPLE OF THE 
 LORD. Second Edition. Svo. \2s. 
 " The ivinning beauty of this book and the fascinating power with 
 which the subject of it appeals to all English 77iinds will secure for it 
 many readers.'''' — Contemporary Review. 
 
 Picton.— THE MYSTERY OF MATTER; and other 
 
 Essays. By J. Allanson Picton, Author of "New Theories 
 
 and the Old Faith." Cheaper Edition. With New Preface. 
 
 Crown Svo. ds. 
 
 Co7itents — The Mysteiy of Matter : The Philosophy of Igno7-ance : The 
 
 A7itithesis of Faith a7id Sight: The Essential Nature of Religion: 
 
 Christian Pantheis77i. 
 
 Prescott — THE THREEFOLD CORD. Sermons preached 
 before the University of Cambridge. By J. E. Prescott, B.D. 
 Fcap, 8vo. y. 6d. 
 
 Procter.— A HISTORY OF THE BOOK OF COMMON 
 PRAYER; With a Rationale of its Offices. By Francis 
 Procter, M.A. Thirteenth Edition, revised and enlarged. 
 Crown Svo. lOJ. 6d. 
 The Athenaeum says: — ^^The origi7t of every part of the Praye7'-book 
 has been dilige7itly i/ivestigated, — and the7'e are feiu qtiestions or facts con- 
 nected with it which ai-e not either sufiiciently explained, or so 7'eferred to, 
 that pe/sons i7tte7'ested may work out the truth for the7nselves," 
 
THEOLOGICAL BOOKS. 25 
 
 Procter and Maclear.— AN ELEMENTARY INTRO- 
 DUCTION TO THE BOOK OF COxMMON PRAYER. 
 Re-arranged and Supplemented by an Explanation of the Morning 
 and Evening Prayer and the Litany. By F. Procter, M.A. and 
 G. F. Maclear, D.D. New Edition. Enlarged by the addition 
 of the Communion Service and the Baptismal and Confirmation 
 Offices. i8mo. 2s. 6d. 
 
 The Literary Churchman characterizes it as ^^ by far the co?Jiplefest 
 and most satisfactory book of its kind %ve know. We wish it were in 
 the hands of every schoolboy and every schoolmaster in the kingdom J'' 
 
 Psalms of David CHRONOLOGICALLY ARRANGED. 
 An Amended Version, with Historical Introductions and Ex- 
 planatory Notes. By Four Friends. Second and Cheaper 
 Edition, much enlarged. Crown 8vo. 8^. 6^. 
 
 One of the chief designs of the Editors, in preparing this volume, was 
 to restore the Psalter as far as possible to the order in which the Psalms 
 were 7vritten. They give the division of each Psalm into strophes, arid 
 of each strophe into the lines which composed it, and amend the ei'rors of 
 translation. The Spectator calls it '^one of the most instructive and 
 valuable books that have been published for many years. " 
 
 Psalter (Golden Treasury).-— The Student's Edition. 
 
 Being an Edition of the above with briefer Notes. l8mo. y. 6d. 
 
 The aim of this edition is simply to put the reader as far as possible in 
 possession of the plain meaning of the writer. " It is a gem," the Non- 
 conformist says. 
 
 Pulsford.— SERMONS PREACHED IN TRINITY 
 CHURCH, GLASGOW. By William Pulsford, D.D. 
 Cheaper Edition. Crown 8vo. 4J. dd. 
 
 Ramsay.— THE CATECHISER'S MANUAL; or, the 
 
 Church Catechism Illustrated and Explained, for the Use of 
 Clergymen, Schoolmasters, and Teachers. By Arthur Ramsay, 
 M.A. Second Edition. i8mo. is. 6d. 
 
 Rays of Sunlight for Dark Days. A Book of Selec- 
 tions for the Suffering. With a Preface by C. J. Vaughan, D.D. 
 i8mo. Eighth Edition. 3J-. 6d. Also in morocco, old style. 
 
 Dr. Vaughan says in the Preface, after speaking of the general run of 
 Books of Comfort for Mourners, "It is because I think that the little 
 volume now offered to the Christian sufferer is otze of greater wisdom and 
 
26 THEOLOGICAL BOOKS. 
 
 of deeper experience, that I have readily consented to the request that I 
 would introduce it by a few ivords of Preface. " The book consists of a 
 series of very brief extracts fro7n a great variety of authors, in prose and 
 poetry, suited to the many moods of a 77iourning or suffering mind. 
 ' ^Mostly gems of the first ivater. " — Clerical Journal. 
 
 Reynolds.— NOTES OF THE CHRISTIAN LIFE. A 
 Selection of Sermons by Henry Robert Reynolds, B.A., 
 President of Cheshunt College, and Fellow of University College, 
 London. Crown 8vo. 7^-. 6<^. 
 
 Roberts.— DISCUSSIONS ON THE GOSPELS. By the 
 Rev. Alexander Roberts, D.D. Second Edition, revised and 
 enlarged. 8vo. \bs. 
 
 Robinson.— MAN IN THE IMAGE OF GOD ; and other 
 Sermons preached in the Chapel of the Magdalen, Streatham, 
 1874 — 76. By H. G. Robinson, M.A., Prebendary of York. 
 
 Crown 8vo. 7^'. 6d. 
 
 Romanes.— CHRISTIAN PRAYER AND GENERAL 
 
 LAWS, being the Bm-ney Prize Essay for 1873. ^Vith an Ap- 
 pendix, examining the views of Messrs. Knight, Robertson, Brooke, 
 Tyndall, and Galton, By George J. Romanes, M.A. Crown 
 8vo. 5^-. 
 
 Salmon.— THE REIGN OF LAW, and other Sermons, 
 preached in the Chapel of Trinity College, Dublin. By the Rev. 
 George Salmon, D.D., Regius Professor of Divinity in the 
 University of Dublin. Crown 8vo. 6^. 
 
 ** Well considered, learned, and po%verful discourses. " — Spectator. 
 
 Sanday.— THE GOSPELS IN THE SECOND CEN- 
 TURY. An Examination of the Critical part of a Work entitled 
 "Supernatural Religion." By William Sanday, M.A., late 
 Fellow of Trinity College, Oxford. Crown 8vo. Ss. 6d. 
 
 "^ very important book for the critical side of the question as to the 
 aicthenticity of the New Testament, and it is hardly possible to conceive a 
 writer of greater fairness, candoiir, and scrupulousness.^'' — Spectator. 
 
 Selborne.— THE BOOK OF PRAISE : From the Best 
 English Hymn Writers. Selected and arranged by Lord Selborne. 
 With Vignette by Woolner. i8mo. 4^-. bd. 
 
THEOLOGICAL BOOKS. 27 
 
 SELBORNE {l^oxdi)—contiimed. 
 
 It has been the EditoT'' s desire and aim to adhere strictly, in all cases in 
 which it could be ascertained, to the genuine iincorrupted text of the authors 
 themselves. The names of the authors and date of composition of the 
 hymns, when knowjt, are affixed, while notes are added to the volume, 
 giving further details. The Hymns are arranged according to subjects. 
 ' ' There is not room for tivo opinions as to the value of the '■Book of Praise. ' " 
 — Guardian. '"''Approaches as nearly as one can conceive to perfection.'''' 
 — Nonconformist. 
 
 BOOK OF PRAISE HYMNAL. See end of this Catalogue. 
 
 Service. — SALVATION HERE AND HEREAFTER. 
 Sermons and Essays. By the Rev. John Service, D. D., Minister 
 of Inch. Fourth Edition. Crown 8vo. 6^-. 
 
 ' ' We have enjoyed to-day a rare pleasure, having just closed a vohmie 
 of sermons which r'lngs true metal from title page to finis, and proves that 
 another and very powerful recruit has been added to that small band of 
 nunisters of the Gospel zvho are not only abreast of the religious thought 
 of their time, but liave faith enough and courage enough to handle the 
 questions zuhich are the most critical, and stir men^s minds most deeply, 
 with frankness and thoroughness. " — Spectator. 
 
 Shipley. — A THEORY ABOUT SIN, in relation to some 
 Facts of Daily Life. Lent Lectures on the Seven Deadly Sins. 
 By the Rev. Orby Shipley, M.A, Crown 8vo. 7^. 6d. 
 
 '■''Two things Air. Shipley has done, and each of them is of considerable 
 
 worth. He has grouped these sins afresh on a philosophic principle 
 
 and he has applied the touchstone to the facts of otir moral life. . . so zvisely 
 and so searchingly as to constitute his treatise a powerful antidote to self- 
 deception. "—Literary Churchman. 
 
 Smith.— PROPHECY A PREPARATION FOR CHRIST. 
 
 Eight Lectures preached before the University of Oxford, being the 
 Bampton Lectures for 1869. By R. Payne Smith, D.D., Dean 
 of Canterbury. Second and Cheaper Edition. Crown 8vo. 6^-. 
 
 The author'' s object in these Lectures is to shew that there exists in the 
 Old Testament an element, 7uhich no criticism on naturalistic pinnciples 
 can either accoitnt for or explain away: that element is Prophecy. The 
 author endeavours to prove that its force does not cotzsist merely in its 
 pred'ictions. '■''These Lectures overflozv ivith solid learning." — Record. 
 
 Smith. — CHRISTIAN FAITH. Sermons preached before 
 the University of Cambridge. By W. Saumarez Smith, M.A,, 
 Principal of St. Aidan's College, Birkenhead. Fcap. 8vo.' 3J-. (id. 
 
28 THEOLOGICAL BOOKS. 
 
 Stanley. — Works by the Very Rev. A. P. Stanley, D.D., 
 Dean of Westminster : 
 
 THE ATHANASIAN CREED, with a Preface on the 
 
 General Recommendations of the Ritual Commission. Cr. 
 
 8vo. 2S. 
 
 ' ^Dr. Stanley piUs ivith admirable force the objections which may be 
 
 ?nade to the Creed ; equally ad/nirable, tve think, in his statement of its 
 
 ad^jantagesy — Spectator. 
 
 THE NATIONAL THANKSGIVING. Sermons preached 
 in Westminster Abbey. Second Edition. Crown Svo. is. 6d. 
 
 ADDRESSES AND SERMONS AT ST. ANDREW'S 
 
 in 1872, 1875 and 1876. Crown 8vo. i^s. 
 
 Stewart and Tait.— THE UNSEEN UNIVERSE ; or, 
 Physical Speculations on a Future State. By Professors Balfour 
 Stewart and P. G. Tait. Sixth Edition, Revised and Enlarged. 
 Crown 8vo. 6s. 
 
 "A most remarkable and jnost interesting volume, tuhich, probably 
 more than any that has appeared in modern times, will affect religious 
 thought on ma7iy momentous questions — insensibly it may be, but very 
 largely and very beneficially.^^ — Church Quarterly, " This book is one 
 
 %vhich well deserves the attention of thoughtful and religious readers 
 
 It is a perfectly safe enquiry, on scientific grounds, into the possibilities of 
 a future existence.''^ — Guardian. 
 
 Swainson. — Works by C. A. Swainson, D.D., Canon of 
 
 Chichester : 
 
 THE CREEDS OF THE CHURCH in their Relations to 
 Holy Scripture and the Conscience of the Christian 8vo. cloth, qj. 
 
 THE AUTHORITY OF THE NEW TESTAMENT, 
 and other LECTURES, delivered before the University of Cam- 
 bridge. 8vo. cloth, lis. 
 
 Taylor.— THE RESTORATION OF BELIEF. New and 
 
 Revised Edition, By Isaac Taylor, Esq, Crown 8vo. 8j. dd. 
 
 Temple.— SERMONS PREACHED IN THE CHAPEL 
 of RUGBY SCHOOL, ByF, Temple, D.D., Bishop of Exeter. 
 New and Cheaper Edition. Extra fcap. Svo. 4^. dd. 
 
 This volume contains Thirty-five Sermons on topics more or less inti- 
 mately connected with every -day life. The following are a few of the 
 subjects discoursed upon: — ^^ Love and Duty :^' '•'■Coming to Christ;''^ 
 
THEOLOGICAL BOOKS. 29 
 
 TEMPLE (Dr. )— continued. 
 
 ''Great Men;" ''Faith-" "Doubts;" "Scruples;" "Original Sin;" 
 " Fj-iendship ;" "Helping Others;" "The Discipline of Tetnptation ;" 
 "Strength a Duty;" " Worldliness ;" "III Temper;" "The Burial oj 
 the Past " 
 
 A SECOND SERIES OF SERMONS PREACHED IN 
 THE CHAPEL OF RUGBY SCHOOL. Second Edition. 
 Extra fcap. 8vo. 6s. 
 
 This Second Series of Forty-ttvo bi'ief pointed, practical Sermons, on 
 topics intimately connected with the every-day life of young and old, will be 
 acceptable to all tuho aj^e acquainted with the First Sei'ies. The following 
 are a fezv of the subjects treated of: — "Disobedience," "Almsgiving," 
 "The Unknown Guidance of God," "Apathy one of our Trials," "High 
 Aims in Leaders," "Doing our Best," " The Use of Knotdedge," "Use 
 of Observances," "Martha and Mary," "John the Baptist," "Severity 
 before Mercy," "Even Mistakes Punished," "Morality and Religion," 
 "Children," "Action the Test of Spiritual Life," "Self Respect," "Too 
 Late," "The Tercentenary." 
 
 A THIRD SERIES OF SERMONS PREACHED IN 
 
 RUGBY SCHOOL CHAPEL IN 1867— 1869. Extra fcap. 
 
 8vo. 6s. 
 
 This third series of Bishop Temple's Rugby Sermons, contains thirty -six 
 
 brief discourses, including the " Good-bye" sertnon preached on his leavitig 
 
 Rugby to enter on the office he now holds. 
 
 Thring. — Works by Rev. Edward Thring, M.A. : 
 
 SERMONS DELIVERED AT UPPINGHAM SCHOOL. 
 Crown 8vo. 5^-. 
 
 THOUGHTS ON LIFE-SCIENCE. New Edition, en- 
 larged and revised. Crown Svo. Is. 6d. 
 
 Trench. — Works by R. Chenevix Trench, D.D., Arch- 
 bishop of Dubhn : 
 
 NOTES ON THE PARABLES OF OUR LORD. 
 
 Thirteenth Edition. 8vo. \2s. 
 This zvork has taken its place as a standard exposition and interpreta- 
 tion of Christ's Parables. The book is prefaced by an Introductory Essay 
 in four chapters : — /. Oji the definition of the Parable. II. On Teach- 
 ing by Parables. III. On the Interpretation of the Parables. IV. On 
 other Parables besides those in the Scriptures. The author then proceeds 
 to take up the Parables one by one, and by the aid of philology, history, 
 antiquities, and the researches of travellers, shews forth the significance. 
 
30 THEOLOGICAL BOOKS. 
 
 TRENCH {hxzWo\^\vo^)—contmued. 
 
 beauty, and appUcahility of each, concluding with zvhat he deems its t?'ue 
 moral interpretation. In the numerous Notes are many valuable references, 
 illustrative quotations, critical and philological annotations, etc., and ap- 
 pended to the volume is a classified list of fifty-six works on the Parables. 
 
 NOTES ON THE MIRACLES OF OUR LORD. 
 Eleventh Edition, revised. 8vo. \is. 
 
 In the '■Preliminary Essay'' to this rvork, all the momentous and in- 
 teresting questions that have been raised in con7tection with Miracles, are 
 discussed with considerable fulness. The Essay consists of six chapters : — 
 /. On the Names of Aliracles, i. e. the Greek zuo7-ds by zvhich they are 
 designated in the New Testament. II. The Miracles and Nature — What 
 is the difference betzueen a Miracle and any event in the ordinary course 
 of Nature? Ill The Authority of Miracles — Is the Miracle to command 
 absolute obedience ? IV. The Evangelical, compared zuith the other cycles 
 of Miracles. V. The Assaults on the Miracles — i. Thejezvish. 2. The 
 Heathen ( Celsus etc.). 3. The Pantheistic (Spinosa etc.). 4, The 
 Sceptical (Hume). 5. The Miracles only relatively miraculotis (Schleier- 
 macher). 6. The Rationalistic (Paulus). 7. The Historico- Critical 
 ( Woolston, Strauss). VI. The Apologetic Worth of the Miracles. The 
 author then treats the separate Miracles as he does the Parables. 
 
 SYNONYMS OF THE NEW TESTAMENT. Eighth 
 Edition, enlarged. 8vo. cloth. \2s. 
 
 This Edition has been carefully revised, and a considerable number of 
 nezv Synonyms added. Appended is an Index to the Synonyms, and an 
 Index to many other zvords alluded to or explained throjighout the zoork. 
 ''''He is,'''' the Athenaeum says, " a gtcide in this department of knozuledge 
 to whom his readers may inti'ust themselves zuith confidence. His sober 
 judgment and sound sense are barriers against the misleading influence of 
 arbitrary hypotheses. " 
 
 ON THE AUTHORIZED VERSION OF THE NEW 
 TESTAMENT. Second Edition. 8vo. 7^. 
 
 After some Introductory Remarks, in which the propriety of a revision 
 is briefly discussed, the zuhole question of the ma'its of the present version 
 is gone into in detail, in eleven chapters. Appended is a chronological list 
 of zvorks bearing on the subject, an Index of the principal Texts con- 
 sidered, an Index of Greek Words, and an Index of other Words re- 
 ferred to throughout the book. 
 
 STUDIES IN THE GOSPELS. Fourth Edition, revised. 
 
 Svo. IOJ-, (yd. 
 This book is published under the conviction that the assertion often 
 made is untrue, — viz. that the Gospels are in the main plain and easy. 
 
THEOLOGICAL BOOKS. 31 
 
 TRENCH {Kxz\<)o'\^\iO^)— continued. 
 
 and that all the chief difficidties of the New Testament are to be fonnd 
 in the Epistles. These '"'' Studies,'''' sixteen in number, are the frint of a 
 vinch largei- scheme, and each Study deals zvith some impo7'tant episode 
 mentioned in the Gospels, in a critical, philosophical, and practical man- 
 ner. Many references and quotations are added to the N'otes. Among 
 the subjects treated are: — The Temptation ; Christ and the Samai-itan 
 Woman; The Three Aspirants ; The Transfigu7'ation ; Zacchceus ; The 
 True Vine; The Penitent Malefactor ; Christ and the Two Disciples on 
 the way to Em ma us. 
 
 COMMENTARY ON THE EPISTLES to the SEVEN 
 CHURCHES IN ASIA. Third Edition, revised. 8vo. 8j. 6d. 
 
 The present work consists of an Introdtiction, being a commentary on 
 Rei>. i. 4 — 20, a detailed examination oj each of the Seveit Epistles, in all 
 its bearings, and an Excursus on the Historico- Prophetical Intei'p'eta- 
 tion of the Epistles. 
 
 THE SERMON ON THE MOUNT. An Exposition 
 drawn from the writings of St. Augustine, with an Essay on his 
 merits as an Interpreter of Holy Scripture. Third Edition, en- 
 larged. 8vo. los. 6d. 
 
 The first half of the present work consists of a dissertation in eight 
 chapters on ''''Augustine as an Interpreter of Scripture,'''' the titles of the 
 several chapters being as follow : — /. Augustine's Genei'al Vieivs of Sc7'ip- 
 ture and its Interpretation. II. The External Helps for the Interpreta- 
 tion of Scripture possessed by Augustine. Ill Augustine'' s pj'inciples 
 and Canons of Interpretation. IV. Augustind s Allegorical Inteipretation 
 of Sci'ipture. V. Illustrations of Augustine's Skill as ati Interpreter of 
 Scripture. VI. Augustine on John the Baptist ajid on St. Stephen. 
 VII. Augustine on the Epistle to the Romans. VIII. Miscellaneous 
 Examples of Augustine'' s Interpretation of Scripture. The latter half of 
 the work consists of Augustine's Exposition of the Ser?}ion on the Mount, 
 not however a mere series of quotations fro??i Augustine, but a connected 
 account of his sentitnents on the various passages of that Sermon, inter- 
 spersed with criticisms by Archbishop Trench. 
 
 SHIPWRECKS OF FAITH. Three Sermons preached 
 before the University of Cambridge in May, 1867. Fcap. 8vo. 
 IS. 6d. 
 
 These Sermons are especially addressed to young men. The subjects 
 are "'Balaam,^' ''Saul," arid "yudas Iscariot," These lives are set 
 forth as beaconlights, ' ' to warn us off fro77i perilous reefs and quick- 
 sands, which have been the destruction of many, and which might only too 
 easily be ours.'''' 77/^ John Bull says^ "they are, like all he writes., af 
 fectionate and earnest discourses." 
 
THEOLOGICAL BOOKS. 
 
 MACLEAR (Dr. G. Y .)— continued. 
 
 A SHILLING-BOOK of OLD TESTAMENT HISTORY. 
 New Edition. i8mo. cloth limp. is. 
 
 This Manual bears the same relation to the larger Old Testament His- 
 tory, that the book Just mentiojied does to the larger work on the Catechism. 
 It consists of Ten Books, divided into short chapters, and subdivided into 
 sections, each section treating of a single episode in the history, the title of 
 which is given in bold type. 
 
 A SHILLING-BOOK of NEW TESTAMENT HISTORY. 
 New Edition. i8mo. cloth limp. is. 
 
 A MANUAL OF INSTRUCTION FOR CONFIRMA- 
 TION AND FIRST COMMUNION, with Prayers and Devo- 
 tions. 32mo. cloth extra, red edges. 2s. 
 This is an enlarged and iniproi'ed edition of ' The Order of Confirma- 
 tion.'* To it have been added the Communion Office, laith Notes and 
 Explanations, together with a bi'ief form of Self Examinatiott and De- 
 votions selected Jrotn the works of Cosin, Ken, Wilson, and others. 
 
 THE ORDER OF CONFIRMATION, with Prayers and 
 Devotions. 32mo. cloth. 6</. 
 
 THE FIRST COMMUNION, with Prayers and Devotions 
 for* the Newly Confirmed. 32mo. bd. 
 
 THE HOUR OF SORROW ; or. The Order for the Burial 
 of the Dead. With Prayers and Hymns. 32mo. cloth extra, 2.s. 
 
 APOSTLES OF MEDIAEVAL EUROPE. Cr. 8vo. 4J-. 6^. 
 
 In tiuo Introductory Chapters the author notices some of the chief cha- 
 ractenstics of the mediarval period itself; gives a graphic sketch of the de- 
 vastated state of Europe at the beginning of that period, and an interesting 
 account of the religions of the three great groups of zdgorous barbarians — 
 the Celts, the Teutons, and the Sclaves — who had, wave after wave, over- 
 flowed its surface. He then proceeds to sketch the lives and work of the 
 chief of the courageous men who devoted themselves to the stupendous task 
 of their conversion and civilization, during a period extending from the 
 ^th to the l2,th century ; such as St. Pati'ick, St. Columba, St. Colum- 
 banus, St. Augustine of Canterbiuiy, St. Boniface, St. Olaf, St. Cyril, 
 Ray7nond Sull, and others. ' ' Mr. Maclear will have done a great work 
 if his admirable little volume shall help to break 2ip the dense igttorance 
 which is still prevailing among people at large.^' — Literary Churchman. 
 
 Macmillan. — Works by the Rev. Hugh Macmillan, LL.D., 
 
 F. R. S. E. (For other Works by the same Author, see Catalogue 
 OF Travels and Scientific Catalogue). 
 
THEOLOGICAL BOOKS. 19 
 
 MACMILLAN (Rev. H., \.\^.-D.)—contimted. 
 
 THE TRUE VINE; or, the Analogies of our Lord's 
 Allegory. Third Edition, Globe 8vo. 6^. 
 
 The Nonconformist says, ' ' It abotinds in exquisite bits of descj'iption, 
 and in sti^iking facts clearly stated. " The British Quarterly says, ' ' Readers 
 and preachers zuho are nnscientific tvill find many of his ilhistratiojis as 
 valuable as they are beantiful. " 
 
 BIBLE TEACHINGS IN NATURE. Twelfth Edition. 
 Globe 8vo. 6s. 
 
 In this volume the aidhor has endeavoured to sheia that the teaching of 
 N^ature and the teaching of the Bible are directed to the same great end; 
 that the Bible contains the spiritual truths ivhich are necessary to make lis 
 cvise unto salvation, and the objects and scenes of Nature are the pictures 
 by which these truths are illustj'ated. ^^ He has made the xuorld more 
 beaittiful to us, and unsealed our ears to voices of praise and messages of 
 love that might otherzvise have been unheard." — British Quarterly Review. 
 ^^ Mr. Macmillan has produced a book which may be fitly described as one 
 of the happiest efforts for enlisting physical science in the direct service of 
 religion. " — Guardian. 
 
 THE SABBATH OF THE FIELDS. A Sequel to " Bible 
 Teachings in Nature. " Second Edition. Globe 8vo. 6^-. 
 
 " This volume, like all Dr. Macmillan^ s productions, is very delight- 
 ful reading, and of a special kind. Imagination, natural science, and 
 religious instruction are blended together in a very chartning way.'''' — 
 British Quarterly Review. 
 
 THE MINISTRY OF NATURE. Fourth Edition. Globe 
 8vo. 6s. 
 
 •' Whether the reader agree or not with his conclusions, he 7vill ac- 
 knowledge he is in the presence of an original and thoughtful ivriter. " — 
 Pall Mall Gazette. " The7'e is no class of educated men and zvomen that 
 will not profit by these essays. "^ — Standard. 
 
 OUR LORD'S THREE RAISINGS FROM THE DEAD. 
 Globe 8vo. 6s. 
 
 M'Clellan.— THE NEW TESTAMENT. A New Trans- 
 lation on the Basis of the Authorised Version, from a Critically re- 
 vised Greek Text, with Analyses, copious References and Illus- 
 trations from original authorities, New Chronological and Ana- 
 lytical Harmony of the Four Gospels, Notes and Dissertations. 
 A contribution to Christian Evidence. By John Brown M'Clel- 
 LAN, M.A., late Fellow of Trinity College, Cambridge. In Two 
 
THEOLOGICAL BOOKS. 
 
 M'CLELLAN (J. 1^.)— continued. 
 
 Vols. Vol, I. — The Four Gospels with the Chronological and 
 Analytical Harmony. 8vo. 30^. 
 
 ^^ One of the most re?narkable productions of recent times,'''' says the 
 Theological Review, ^^in this department of sacred literature ;"" and the 
 British Quarterly Review terms it "a thesaurus of first -hattd investiga- 
 tions.^'' ''^ Of singular excellence, and sure to 7?iake its mark on the 
 criticism of the New Testament. " — ^John Bull. 
 
 Maurice. — Works by the late Rev. F. Denison Maurice, 
 M.A., Professor of Moral Philosophy in the University of Cam- 
 bridge : 
 The Spectator says, — ^^Feiv of those of our own generation whose names 
 
 7vill live in English history or literature have exerted so profound and so 
 
 permanetit an influence as Mr. Mattrice. " 
 
 THE PATRIARCHS AND LAWGIVERS OF THE 
 OLD TESTAMENT. Third and Cheaper Edition. Crown 
 8vo. 5^. 
 The Nineteen Discotirses contained in this volume were preached in the 
 chapel of Lincoln's Inn during the year 1 85 1. The texts are taken from 
 the books of Genesis, Exodus, Numbers, Deuteronomy, foshua, Judges, 
 and Sa??iuel, and involve some of the most interesting biblical topics dis- 
 cussed in recent times. 
 
 THE PROPHETS AND KINGS OF THE OLD TES- 
 TAMENT. Third Edition, with new Preface. Crown 8vo. 
 \os. 6d. 
 
 Mr. Maurice, in the spirit zvhich animated the compilers of the Church 
 lessons, has in these Sermons regarded the Pi'ophets more as preachers of 
 righteousness than as mere p7-edictors — an aspect of their lives which, he 
 thinks, has been greatly overlooked in our day, and than which, there is 
 none we have more need to contefuplate. He has found that the Old 
 Testament Prophets, taken in their simple natural sense, clear up juany 
 of the difficulties which beset us in the daily xvork of life; ?nake the past 
 intelligible, the present endurable, aftd the future real and hopeful. 
 
 THE GOSPEL OF THE KINGDOM OF HEAVEN. 
 A Series of Lectures on the Gospel of St. Luke. Crown 8vo. 9^-. 
 
 Mr. Maurice, in his Preface to these Twenty-eight Lectures, says, — 
 "/« these Lectures I have endeavoured to ascertain zuhat is told us respect- 
 ing the life of Jesus by one of those Evangelists tvho proclaim Him to be 
 the Christ, who says that He did come from a Father, that He did baptize 
 loith the Holy Spirit, that He did risef-otn the dead. I have chosen the 
 
THEOLOGICAL BOOKS. 
 
 MAURICE (Rev. F. T>.)— continued. 
 
 one who is most directly connected tvith the later history of the Church., 
 •who was not an Apostle, who professedly wrote for the use of a man 
 already instructed in the faith of the Apostles. I have followed the course 
 of the W7-iter''s narrative, not changing it under any pretext. I have 
 adhered to his phraseology, striving to avoid the substitution of any other 
 for his.'' 
 
 THE GOSPEL OF ST. JOHN. A Series of Discourses. 
 Third and Cheaper Edition. Crown 8vo. 6^-. 
 
 The Literary Churchman thus speaks of this volufiie : '•'• Thoroitgh 
 honesty, reverence, and deep thought po'vade the work, which is every 
 way solid and philosophical, as zvell as theological, and abou7iding with 
 suggestions which the patient student may di'aw out more at length for 
 himself' 
 
 THE EPISTLES OF ST. JOHN. A Series of Lectures 
 on Christian Ethics. Second and Cheaper Edition. Cr. 8vo. ds. 
 
 These Lecttires on Christian Ethics were delivered to the students of the 
 Working Men's College, Great Ortnond Street, London, on a series of 
 Sunday mornings. Mr. Maurice believes that the question in which we 
 are 7?tost interested, the question which most affects our studies and our daily 
 lives, is the qicestion, 7ohether there is a foundation for human morality^ 
 or whether it is dependent upon the opinions and fashions of different ages 
 and countries. This itnportant question will be found amply and fairly 
 discussed in this volume, which the National Review calls ^' Mr. 
 Maurice's jnost effective and itistructive work. He is pec2iliarly fitted 
 by the constitution of his mind, to throtv light on St. John' s writings. '^ 
 Appended is a note on '''' Positivistti and its Teacher." 
 
 EXPOSITORY SERMONS ON THE PRAYER-BOOK. 
 
 The Prayer-book considered especially in reference to the Romish 
 System. Second Edition. Fcap. 8vo. ^s. 6d. 
 
 After an Lttroductory Sermon, Mr. Maurice goes over the vai'ious parts 
 of the Church Sei'vice, expounds in eighteen Sermons, their intention and 
 significance, and sheivs hoiv appropriate they are as expressions of the 
 deepest longings and wants of all classes of i7ien. 
 
 WHAT IS REVELATION? A Series of Sermons on the 
 Epiphany; to which are added, Letters to a Theological Student 
 on the Bampton Lectures of Mr. Mansel. Crown Svo. \os. 6d. 
 
 Both Se7'77ions a7id Letters 7oe7-e called forth by the doct7-ine 77iaintained 
 by Mr. Mattsel i7i his Ba7npto7i Lectu7-es, that Revelatio7i camtot be a di7-ect 
 Ma7iifestation of the Lifi7iite N'atu7-e of God. Mr. Mawice 77iai7ttains 
 
THEOLOGICAL BOOKS. 
 
 MAURICE (Rev. F. T>.)~contimied. 
 
 the opposite doctrine^ and in his Sermons explains zvhy, in spite of the high 
 authorities on the other side, he must still assert the principle 7uhich he 
 discovers in the Services of the Chmxh and throughout the Bible. 
 
 SEQUEL TO THE INQUIRY, "WHAT IS REVELA- 
 TION?" Letters in Reply to Mr. Hansel's Examination of 
 " Strictures on the Bampton Lectures." Crown 8vo. 6j. 
 
 This, as the title indicates, was called fo)-th by Mr. ManseVs Examina- 
 tion of Air. Maurice's Strictures on his doctrine of the Infinite. 
 
 THEOLOGICAL ESSAYS. Third Edition. Crown 8vo. 
 \os. 6d. 
 
 ^^ The book,''' says Air. Maurice, ^^ expresses thotights which have been 
 xvorking in my mind for years ; the method of it has not been adopted 
 carelessly ; even the composition has jindergone freqiient revision.'^ T/iere 
 are seventeen Essays in all, and although meant primarily for Unitarians, 
 to quote the ivords of the Clerical Journal, ' ' it leaves untouched scarcely 
 any topic which is in agitation in the religious world ; scarcely a moot 
 point between our varioiis sects ; scarcely a plot of debateable ground be- 
 tween Christians and Infidels, betzveen Romattists and Protestants, between 
 Socinians and other Christians, betzueen English Churchmen and Dis- 
 senters on both sides. Scarce is there a misgiving, a difficulty, an aspira- 
 tion stirring amongst us notv — now, when men seem in earnest as hardly 
 ever before about religion, and ask and demand satisfaction zvith a fear- 
 lessness which seems almost azvfulwhen one thinks what is at stake — which 
 is not recognised and grappled with by Mr. Alaurice." 
 
 THE DOCTRINE OF SACRIFICE DEDUCED FROM 
 THE SCRIPTURES. Crown 8vo. 7j. (id. 
 
 THE RELIGIONS OF THE WORLD, AND THEIR 
 RELATIONS TO CHRISTIANITY. Fifth Edition. Crown 
 
 8vo. 5^. 
 
 ON THE LORD'S PRAYER. Fourth Edition. Fcap. 
 Svo. 2.S. 6d. 
 
 ON THE SABBATH DAY ; the Character of the Warrior, 
 and on the Interpretation of History. Fcap. Svo. 2s. 6d. 
 
 THE LORD'S PRAYER, THE CREED, AND THE 
 COMMANDMENTS. A Manual for Parents and Schoolmasters. 
 To which is added the Order of the Scriptures. iSmo. cloth 
 limp. li-. 
 
 DIALOGUES ON FAMILY WORSHIP. Crown Svo. 6s. 
 
THEOLOGICAL BOOKS. 23 
 
 MAURICE (Rev. F. T>.)— continued. 
 
 SOCIAL MORALITY. Twenty-one Lectures delivered in 
 the University of Cambridge. New and Cheaper Edition. Cr. 
 8vo. lOi-. 6d. 
 
 ^^ Whilst reading it we are charmed by the freedom from exclusiveness 
 and prejudice^ the large charity, the loftiness of thought, the eagerness to 
 recognise and appreciate whatever there is of real worth extant in the 
 world, which animates it from one end to the other. We gain neiv 
 thoughts and nezv ways ofviezving things, men more, perhaps, frof?t being 
 brought for a time tinder the influence of so noble and spiritual a mind.^' 
 — Athenaeum. 
 
 THE CONSCIENCE: Lectures on Casuistry, delivered in 
 the University of Cambridge. Second and Cheaper Edition. 
 Crown 8vo. 5^-. 
 
 The Saturday Review says: " We rise from the perusal of these lec- 
 tures with a detestation of all that is selfish and 7nean, and with a living 
 impression that there is S7ich a thing as goodness after a 11.''^ 
 
 LECTURES ON THE ECCLESIASTICAL HISTORY 
 OF THE FIRST AND SECOND CENTURIES. 8vo. ios.6d. 
 
 LEARNING AND WORKING. Six Lectures delivered 
 in Willis's Rooms, London, in June and lulv, 1854. — THE 
 RELIGION OF ROME, and its Influence on Modem Civilisa- 
 tion. Four Lectures delivered in the Philosophical Institution of 
 Edinburgh, in December, 1854. Crown 8vo. 5^^. 
 
 SERMONS PREACHED IN COUNTRY CHURCHES. 
 Crown 8vo. ioj". 6d. 
 
 ''^Earnest, practical, and extrejuely simple.'''' — Literary Churchman. 
 ''''Good specimens of his simple and earnest eloqtience. The Gospel inci- 
 dents are realized with a vividness ivhich we can well believe made the 
 common people hear him gladly. Moreover they are sermons zvhich fnust 
 have done the hearers good.'''' — John Bull. 
 
 Moorhouse. — Works by Jaaies Moorhouse, Vl.K., Bishop 
 of Melbourne : 
 
 SOME MODERN DIFFICULTIES RESPECTING the 
 FACTS OF NATURE AND REVELATION. Fcap. 8vo. 
 2s. 6d. 
 
 JACOB. Three Sermons preached before the University of 
 Cambridge in Lent 1870. Extra fcap. 8vo. -^s. 6d. 
 
24 THEOLOGICAL BOOKS. 
 
 O'Brien.— PRAYER. Five Sermons preached in the Chapel 
 of Trinity College, Dublin. By James Thomas O'Brien, D.D., 
 Bishop of Ossory and Ferns. 8vo. ds. 
 " // is tvith much pleastu'e and satisfaction that we render our hutnhle 
 
 tribute to the value of a publication whose author deserves to be remembered 
 
 with such deep respect.''' — Church Quarterly Review. 
 
 Palgrave.— HYMNS. By Francis Turner Palgrave. 
 
 Third Edition, enlarged. i8mo. \s. 6d. 
 This is a collection of tiventy original Hymns^ which the Literary 
 Churchman speaks of as '^ so choice, so perfect, and so refined, — so tender 
 in feeling, and so scholarly in expression.'''' 
 
 Paul of Tarsus. An Inquiry into the Times and the Gospel 
 of the Apostle of the Gentiles. By a Graduate, 8vo. \os. 6d. 
 " Tu7'n where we will throughout the volume, 7ve find the best fi'uit 
 of patient inquiry, sound scholarship, logical arguinent, and fairness oj 
 conclusion. No thoughtful reader zvill rise from its pertisal without a 
 real and lasting profit to hif?iself, and a sense of permanent addition to 
 the cause of truth.''' — Standard. 
 
 Philochristus.— MEMOIRS OF A DISCIPLE OF THE 
 
 LORD, Second Edition, 8vo, I2s. 
 ''''The ivinning beauty of this book and the fascinating power ivith 
 which the subject of it appeals to all Efiglish minds will secure for it 
 many readers.'" — Contemporary Review. 
 
 Picton.— THE MYSTERY OF MATTER; and other 
 
 Essays. By J. Allanson Picton, Author of "New Theories 
 
 and the Old Faith." Cheaper Edition. "With New Preface. 
 
 Crown 8vo. 6^, 
 
 Contents — The Mystery of Matter : The Philosophy of Ignorance : The 
 
 Antithesis of Faith and Sight: The Essential Nature of Religion: 
 
 Christian Pantheism. 
 
 Prescott — THE THREEFOLD CORD. Sermons preached 
 before the University of Cambridge. By J. E. Prescott, B.D. 
 Fcap. 8vo. 3^. dd. 
 
 Procter.— A HISTORY OF THE BOOK OF COMMON 
 PRAYER; With a Rationale of its Offices. By Francis 
 Procter, M.A. Thirteenth Edition, revised and enlarged. 
 Crown 8vo, \os. dd. 
 The Athenaeum says : — '* The origin of every part of the Prayer-book 
 has been diligently investigated, — and there c^refew questions or facts con- 
 nected with it which are not either sufficiently explained, or so referred to^ 
 that persons interested may work out the truth for thenu^lv^s,'" 
 
THEOLOGICAL BOOKS. 25 
 
 Procter and Maclear.— AN ELEMENTARY INTRO- 
 DUCTION TO THE BOOK OF COMMON PRAYER. 
 Re-arranged and Supplemented by an Explanation of the Morning 
 and Evening Prayer and the Litany. By F. Procter, M. A. and 
 G. F. Maclear, D.D. New Edition. Enlarged by the addition 
 of* the Communion Service and the Baptismal and Confirmation 
 Offices. i8mo. "zs. 6d. 
 
 The Literary Churchman characterizes it as ^^ by far the completest 
 and 7nost satisfactory book of its kind we know. We wish it were in 
 the hands of every schoolboy atid eveiy schoobnasta' in the kingdom.'^ 
 
 Psalms of David CHRONOLOGICALLY ARRANGED. 
 An Amended Version, with Historical Introductions and Ex- 
 planatory Notes. By Four Friends. Second and Cheaper 
 Edition, much enlarged. Crown 8vo. 2>s. 6d. 
 
 One of the chief designs of the Editors, in p7'epai'ing this volume, was 
 to restore the Psalter as far as possible to the order in which the Psalms 
 tuere zvritten. They give the division of each Psahn into strophes, ajzd 
 of each strophe into the lines which co?nposed it, and amend the errors of 
 translation. The Spectator calls it -''one of the most instructive and 
 valuable books that have been published for many years. " 
 
 Psalter (Golden Treasury). — The Student's Edition. 
 
 Being an Edition of the above with briefer Notes. i8mo. ^s. 6d. 
 
 The aif?i of this edition is simply to put the reader as far as possible in 
 possession of the plain meaning of the writer. ' ' It is a geiti, " the Non- 
 conformist says. 
 
 Pulsford.— SERMONS PREACHED IN TRINITY 
 CHURCH, GLASGOW. By William Pulsford, D.D. 
 Cheaper Edition. Crown 8vo. 4J. dd. 
 
 Ramsay.— THE CATECHISER'S MANUAL; or, the 
 Church Catechism Illustrated and Explained, for the Use of 
 Clergymen, Schoolmasters, and Teachers. By Arthur Ramsay, 
 M.A. Second Edition. i8mo. ij-. 6^/. 
 
 Rays of Sunlight for Dark Days. A Book of Selec- 
 tions for the Suffering. With a Preface by C. J. Vaughan, D.D. 
 l8mo. Eighth Edition. 3^'. (>d. Also in morocco, old style. 
 
 Dr. Vaughan says in the P7'eface, after speaking of the general run of 
 Books of Comfort for MowJiers, ^'It is becatise I think that the little 
 volume noiv offered to the Christian sufferer is one of greater %visdo7?i a7id 
 
26 THEOLOGICAL BOOKS. 
 
 of deeper expej'ience^ that I have readily consented to the request that I 
 tuould introduce it by a fezv words of Preface^'' The book consists of a 
 series of very brief extracts fro?n a great variety of authors, in prose and 
 poetry, suited to the many moods of a mourning or suffering mind. 
 ^''Mostly gems of the first ivater.'''' — Clerical Journal. 
 
 Reynolds.— NOTES OF THE CHRISTIAN LIFE. A 
 
 Selection of Sermons by Henry Robert Reynolds, B.A., 
 President of Cheshunt College, and Fellow of University College, 
 London. Crown 8vo. 'js. 6d. 
 
 Roberts.— DISCUSSIONS ON THE GOSPELS. By the 
 Rev. Alexander Roberts, D.D. Second Edition, revised and 
 enlarged. 8vo. i6^. 
 
 Robinson.— MAN IN THE IMAGE OF GOD ; and other 
 Sermons preached in the Chapel of the Magdalen, Streatham, 
 1874 — 76. By H. G. Robinson, M.A., Prebendary of York. 
 Crown 8vo. 7^^. 6d. 
 
 Romanes.— CHRISTIAN PRAYER AND GENERAL 
 
 LAWS, being the Burney Prize Essay for 1873. With an Ap- 
 pendix, examining the views of Messrs. Knight, Robertson, Brooke, 
 Tyndall, and Galton. By George J. Romanes, M.A. Crown 
 8vo. 5^-. 
 
 Salmon.— THE REIGN OF LAW, and other Sermons, 
 preached in the Chapel of Trinity College, Dublin. By the Rev, 
 George Salmon, D.D., Regius Professor of Divinity in the 
 University of Dublin. Crown 8vo. 6^-. 
 
 ^^IVell considered, learned, and powerful discourses. " — Spectator. 
 
 Sanday.— THE GOSPELS IN THE SECOND CEN- 
 TURY. An Examination of the Critical part of a Work entitled 
 "Supernatural Religion." By William Sanday, M.A., late 
 Fellow of Trinity College, Oxford. Crown 8vo. 8j. 6d. 
 
 "^ very important book for the critical side of the question as to the 
 authenticity of the Neiv Testament, and it is hardly possible to conceive a 
 writer of greater fairness, candour, and scrupulousness.'''' — Spectator. 
 
 Selborne.— THE BOOK OF PRAISE : From the Best 
 English Hymn Writers. Selected and arranged by Lord Selborne. 
 With Vignette by Woolner, i8mo. 4^-. 6d. 
 
THEOLOGICAL BOOKS. 27 
 
 SELBORNE {l.oxdi)~contimied. 
 
 It has been the Editor'' s desire and aim to adhere strictly, in all cases in 
 which it could be ascertained, to the genuine uncorrupted text of the authors 
 themselves. The names of the authors and date of composition of the 
 hymns, when knozun, are afixed, while notes are added to the volume, 
 giving further details. The Hymns are arranged according to subjects. 
 ' ' There is not room for two opinions as to the value of the ''Book of Praise. ' " 
 — Guardian. ''''Approaches as nearly as one can conceive to perfection.^'* 
 — Nonconformist. 
 
 BOOK OF PRAISE HYMNAL. See end of this Catalogue. 
 
 Service. — SALVATION HERE AND HEREAFTER. 
 Sermons and Essays. By the Rev. John Service, D.D., Minister 
 of Inch. Fourth Edition. Crown 8vo. 6s. 
 
 '''■We have enjoyed to-day a rare pleasure, having jitst closed a volume 
 of sermons zvhich rings true metal from title page to finis, and proves that 
 another and very pozverful recruit has been added to that small band of 
 ministers of the Gospel tvho are not only abreast of the . religious thought 
 of their time, but have faith enough and courage enough to handle the 
 questions which are the most critical, and stir men^s minds most deeply, 
 zvith frankness and thoroughness.'''' — Spectator. 
 
 Shipley.— A THEORY ABOUT SIN, in relation to some 
 Facts of Daily Life. Lent Lectures on the Seven Deadly Sins. 
 By the Rev. Orby Shipley, M.A. Crown 8vo. ^s. 6d. 
 
 ^^Tzuo things Mr. Shipley has done, and each of them is of considerable 
 
 worth. He has g?-02iped these sins afresh on a philosophic princ'iple 
 
 and he has applied the touchstone to the facts of our moral life. . . so wisely 
 and so searchingly as to constitute his treatise a powerful antidote to self- 
 deception. " — Literary Churchman. 
 
 Smith.— PROPHECY A PREPARATION FOR CHRIST. 
 
 Eight Lectures preached before the University of Oxford, being the 
 Bampton Lectures for 1869. By R. Payne Smith, D.D., Dean 
 of Canterbury. Second and Cheaper Edition. Crown 8vo. 6s. 
 
 The author'' s object in these lectures is to shezu that there exists in the 
 Old Testament an element, which no criticism on naturalistic principles 
 can either account for or explain away: that element is Pi'ophecy. The 
 author endeavoiirs to proz>e that its force does not consist merely in its 
 predictions. "'These Lectures overfiozv zvith solid learning. "■ — Record. 
 
 Smith.— CHRISTIAN FAITH. Sermons preached before 
 the University of Cambridge. By W. Saumarez Smith, M.A., 
 Principal of St. Aidan's College, Birkenhead. Fcap. 8vo. 3J-. 6d. 
 
28 THEOLOGICAL BOOKS. 
 
 Stanley. — Works by the Very Rev. A. P. Stanley, D.D., 
 Dean of Westminster : 
 
 THE ATHANASIAN CREED, with a Preface on the 
 General Recommendations of the Ritual Commission. Cr. 
 
 8vO. 2.S. 
 
 *^Dr. Stanley puts with admirable force the objections which may be 
 made to the Creed ; equally admirable, %ve think, in his statement of its 
 advantages. " — Spectator. 
 
 THE NATIONAL THANKSGIVING. Sermons preached 
 in Westminster Abbey. Second Edition. Crown Svo. 2s. 6d. 
 
 ADDRESSES AND SERMONS AT ST. ANDREW'S 
 
 in 1872, 1875 and 1876. Crown 8vo. 5^-. 
 
 Stewart and Tait.— THE UNSEEN UNIVERSE ; or. 
 
 Physical Speculations on a Future State. By Professors Balfour 
 Stewart and P. G, Tait. Sixth Edition, Revised and Enlarged. 
 Crown 8vo. 6s. 
 
 *'A most remarkable and most interesting volume, ivhich, probably 
 more than any that has appeared in modern times, will affect religious 
 thought on many tnomentous questions — insensibly it may be, but very 
 largely and very benef daily." — Church Quarterly. " This book is one 
 
 which rvell deserves the attention of thoughtful and religious readers 
 
 It is a perfectly safe enquiry, on scientific grounds, into the possibilities of 
 a future existence.'''' — Guardian. 
 
 Swainson. — Works by C. A. Swainson, D.D., Canon of 
 
 Chichester : 
 
 THE CREEDS OF THE CHURCH in their Relations to 
 Holy Scripture and the Conscience of the Christian 8vo. cloth. 9^. 
 
 THE AUTHORITY OF THE NEW TESTAMENT, 
 and other LECTURES, delivered before the University of Cam- 
 bridge. 8vo. cloth. 12^. 
 
 Taylor.— THE RESTORATION OF BELIEF. New and 
 
 Revised Edition. By Isaac Taylor, Esq. Crown 8vo. 8^-. 6</. 
 
 Temple.— SERMONS PREACHED IN THE CHAPEL 
 of RUGBY SCHOOL. ByF. Temple, D.D., Bishop of Exeter. 
 New and Cheaper Edition. Extra fcap. 8vo. 4^. dd. 
 
 This volume contains Thirty five Sermons on topics more or less inti- 
 mately connected with every -day life. The follozuing are a few of the 
 subjects discoursed upon: — ^'•Love and Duty:" '■''Coming to Christ;''^ 
 
THEOLOGICAL BOOKS. 29 
 
 TEMPLE ij^x.)— continued. 
 
 ''Great Men f' ''Faith f' "Doubts;'" " Scruples f' "Original Sin;'' 
 "Friendship;'" "Helping Others;" "The Discipline of Temptation;" 
 "Strength a Duty;" " Worldliness ;" "III Temper;" "The Burial oj 
 the Past." 
 
 A SECOND SERIES OF SERMONS PREACHED IN 
 THE CHAPEL OF RUGBY SCHOOL. Second Edition. 
 Extra fcap. 8vo. 6s. 
 
 This Second Series of Forty-two bnef, pointed, practical Sermons, on 
 topics intimately co7tnected with the every-day life of young and old, will be 
 acceptable to all who are acquainted with the First Series. The folloTxnng 
 are a few of the subjects treated of: — "Disobedience," "Alvisgizing," 
 "The Unknown Guidance of God," "Apathy one of our Trials," "High 
 Aims in leaders," "Doing our Best," " The Use of Knozvledge," "Use 
 of Obsei-vances," "Martha and Mary," "John the Baptist," "Severity 
 before Mercy," "Even Mistakes Punished," "Morality and Religion," 
 "Children," "Action the Test of Spiritual Life," "Self Respect," "Too 
 Late," " The Tercentenary." 
 
 A THIRD SERIES OF SERMONS PREACHED IN 
 
 RUGBY SCHOOL CHAPEL IN 1867— 1869. Extra fcap. 
 
 Svo. 6s. 
 
 This third series of Bishop Temple's Rugby Sermons, contains thirty-six 
 
 brief discourses, including the " Good-bye" ser7non preached o)i his leaving 
 
 Rugby to enter on the o0ce he now holds. 
 
 Thring. — Works by Rev. Edward Thring, M.A. : 
 SERMONS DELIVERED AT UPPINGHAM SCHOOL. 
 Crown 8vo. 5^. 
 
 THOUGHTS ON LIFE-SCIENCE. New Edition, en- 
 larged and revised. Crown Svo. 7^-. 6d. 
 
 Trench. — Works by R. Chenevix Trench, D.D., Arch- 
 bishop of Dublin : 
 
 NOTES ON THE PARABLES OF OUR LORD. 
 Thirteenth Edition. Svo. lis. 
 
 This zuork has taken its place as a standard exposition and interpreta- 
 tion of Christ's Parables. The book is prefaced by an Introductory Essay 
 in four chapters : — /. On the defnition of the Parable. II. On Teach- 
 ing by Parables. III. On the Interpretation of the Parables. IV. On 
 other Parables besides those in the Scriptures. The author then proceeds 
 to take up the Parables one by one, and by the aid of philology, history, 
 antiquities, aiid the researches of travellers, sheivs forth the significance, 
 
30 THEOLOGICAL BOOKS. 
 
 TRENCH {Kxz\\)a\^\io^)— continued. 
 
 beauty, and applicability of each, concluding with what he deems its true 
 moral interpretation. In the numerous Notes are many valuable references, 
 illustrative quotations, critical and philological annotations, etc., and ap- 
 pended to the volume is a classified list of fifty-six works on the Parables. 
 
 NOTES ON THE MIRACLES OF OUR LORD. 
 Eleventh Edition, revised. 8vo. \2s. 
 
 In the '■Preliminary Essay"" to this work, all the mojnentous and in- 
 teresting questions that have been raised in connection with Miracles, are 
 discussed with considerable fulness. The Essay consists of six chapters : — 
 /. On the Names of Aliracles, i.e. the Greek words by zvhich they are 
 designated in the New Testament. II. The Miracles and Nature — What 
 is the difference between a Miracle and any event in the ordinary course 
 of Nature? III. The Authority of Miracles — Is the Miracle to coi7imand 
 absolute obedience ? IV. The Evangelical, compared tvith the other cycles 
 of Miracles. V. The Assaults on the Miracles — I. Thejexvish. 2. The 
 Heathen ( Celsus etc.). 3. The Pantheistic (Spinosa etc.). 4. The 
 Sceptical (Hume). 5. The Aliracles only relatively miraculous (Schleier- 
 macher). 6. The Rationalistic (Paiilus). 7. The Historico- Critical 
 ( Woolston, Strauss). VI. The Apologetic Worth of the Miracles. The 
 author then treats the separate Miracles as he does the Parables. 
 
 SYNONYMS OF THE NEW TESTAMENT. Eighth 
 Edition, enlarged. 8vo. cloth, xis. 
 
 This Edition has been carefully revised, and a considerable number' of 
 neiu Synonyms added. Appended is an Index to the Synonyms, and an 
 Index to many other words alluded to or explained throughout the work. 
 ^^Heis,^^ the Athenaeum says, ^^ a guide in this department of knowledge 
 to whom his readers may intrust themselves zvith confidence. His sober 
 judgment and sound sense are barriers against the misleading htfluence of 
 arbitrary hypotheses. " 
 
 ON THE AUTHORIZED VERSION OF THE NEW 
 TESTAMENT. Second Edition. 8vo. ']s. 
 
 After some Introductory Remarks, in which the propHety of a revision 
 is briefly discussed, the luhole question of the merits of the present version 
 is gone into in detail, in eleven chapters. Appended is a chronological list 
 of %vorks bearing on the subject, an Index of the principal Texts con- 
 sidered, an Index of Greek Words, and an Index of other Words re- 
 ferred to throughout the book. 
 
 STUDIES IN THE GOSPELS. Fourth Edition, revised. 
 
 8vo. IOJ-. dd. 
 This book is published under the conviction that the assertion often 
 made is untrue, — viz. that the Gospels are in the main plain and easy. 
 
THEOLOGICAL BOOKS. 31 
 
 TRENCH (Archbishop )—contimied. 
 
 and that all the chief difficulties of the Neiv Testament are to be found 
 in the Epistles. These ^'Studies,'''' sixteen in number, are the fruit of a 
 much larger scheme, and each Study deals %vith so?ne impoj'tattt episode 
 mentioned in the Gospels, in a critical, philosophical, and practical man- 
 ner. Many references and quotations are added to the N'otes. A??tong 
 the subjects treated are: — The Temptation; Christ and the Sa?naritan 
 Woman; The Three Aspirants; The Transfiguration; ZacchcEus; The 
 True Vine; The Penitent Malefactor; Christ and the Two Disciples on 
 the way to Em,maus. 
 
 COMMENTARY ON THE EPISTLES to the SEVEN 
 CHURCHES IN ASIA. Third Edition, revised. 8vo. 8^. 6^. 
 
 The present work consists of an Introduction, being a conwientary on 
 Rev. i. 4 — 20, a detailed exainination oj each of the Srven Epistles, in all 
 its bearings, and an Excursus on the Historico- Prophetical Inteipreta- 
 tion of the Epistles. 
 
 THE SERMON ON THE MOUNT. An Exposition 
 drawn from the writings of St. Augustine, with an Essay on his 
 merits as an Interpreter of Holy Scripture, Third Edition, en- 
 larged. Bvo. IOJ-. ^d. 
 
 The first half of the present work consists of a dissertation in eight 
 chapters on ^''Augustine as an Interpreter of Scripture,''^ the titles of the 
 several chapters being as follozv : — /. Augustine^ s General Views of Sc7-ip- 
 ture and its Interpretation. II. The External Helps for the Interpreta- 
 tion of Scripture possessed by Augustine. Ill Augustine'' s Priticiples 
 a nd Canons of Inteipretation. IV. A ugustine's A llegori^al Inteipretation 
 of Scripture. V. Illustrations of Augustine's Skill as an Interpreter of 
 Scripture. VI. Augustine on John the Baptist and on St. Stephen. 
 VII. Augustine on the Epistle to the Po?nans. VIII. Miscellaneous 
 Examples of Augustine' s Interpretation of Scripture. The latter half of 
 the work consists of Augustine^ s Exposition of the Sermon on the Mount, 
 not however a mere series of quotations fro?n Augustine, but a connected 
 account of his sentiments on the various passages of that Sermon, inter- 
 spersed with criticis?ns by Archbishop Trench. 
 
 SHIPWRECKS OF FAITH. Three Sermons preached 
 before the University of Cambridge in May, 1867. Fcap. 8vo. 
 is. 6d. 
 These Sermons are especially addressed to young men. The subjects 
 are ^''Balaam,'''' '^Saul,''' and ^^ Judas Iscariot," These lives are set 
 forth as beacon-lights, ' ' to warn us off frojn perilous reefs and quick- 
 sands, ivhich have been the destruction of many, and which might only too 
 easily be o?4rs.'" 77/ 1? John Bull says, ^Uhey are, like all he writes, af- 
 fectionate and earnest discotirses.^'' 
 
32 THEOLOGICAL BOOKS. 
 
 TRENCH (Archbishop) —continued. 
 
 SERMONS Preached for the most part in Ireland. 8vo. 
 \os. 6d. 
 
 This volwne consists of Thirty-tzuo Sermons^ the greater part of which 
 were preached in Ireland ; the subjects are as follow : — Tacob, a Prince 
 with God and with Men — Agrippa — The Woman that was a Sinner — 
 Secret Faults — The Seven Worse Spirits — Freedom in the Truth — yoseph 
 and his Brethren — Bearing one another's Buj'dens — Christ'' s Challenge to 
 the World — The Love of Money — The Salt of the Earth — The Armour of 
 God — Light in the Lord — Thejfailer of Philippi — The Thorn in the Flesh 
 — IsaiaJi's Vision — Selfishness — Abraha^n interceding for Sodofu — Vain 
 Thoughts — Fojitius Pilate — The Brazen Serpent — The Death and Burial 
 of Moses — A Word from the Cross — The Churches Worship in the 
 Beauty of Holiness — Eveiy Good Gift frojn Above — On the Hearing of 
 Prayer — The Kingdo77i which cojueth not with Observation — Pressing 
 towards the Mark — Saul — The Good Shepherd — The Valley of Dry Bones 
 — All Saints. 
 
 LECTURES ON MEDIEVAL CHURCH HISTORY. 
 Being the Substance of Lectures dehvered in Queen's College, 
 London. 8vo. I2s. 
 Contents : — The Middle Ages Beginning — The Conversion of Eng- 
 land — Isla77i — The Conversion of Germajty — The Iconoclasts — The 
 Crusades — The Papacy at its Height — The Sects of the Middle Ages — 
 The Mendicant Orders — The Waldenses — The Revival of Learning — 
 Christian Art in the Middle Ages, ^'C, &'c. 
 
 Tulloch.— THE CHRIST OF THE GOSPELS AND 
 THE CHRIST OF MODERN CRITICISM. Lectures on 
 M. Renan's "Vie de Jesus." By John Tulloch, D.D., 
 Principal of the College of St. Mary, in the University of St. 
 Andrew's. Extra fcap. 8vo. 4s. 6d. 
 
 Vaughan. — Works by Charles J. Vaughan, D.D., Master 
 of the Temple : 
 
 CHRIST SATISFYING THE INSTINCTS OF HU- 
 MANITY. Eight Lectures delivered in the Temple Church. 
 Second Edition. Extra fcap. 8vo. 3J-. 6d. 
 ' ' We are convinced that there are congregations, in member unmistakably 
 increasing, to who)?i such Essays as these, full of thought and learning, 
 are infinitely more beneficial, for they are more acceptable, than the recog- 
 nised type of ser7jions.'^ — ^John Bull. 
 
 THE BOOK AND THE LIFE, and other Sermons, 
 preached before the University of Cambridge. Third Edition. 
 Fcap. 8vo. 4^-. 6d. 
 
THEOLOGICAL BOOKS. 33 
 
 VAUGHAN (Dr. C. l.)—covtirmed. 
 
 TWELVE DISCOURSES on SUBJECTS CONNECTED 
 WITH THE LITURGY and WORSHIP of the CHURCH 
 OF ENGLAND. Fcap. 8vo. 6^. 
 
 LESSONS OF LIFE AND GODLINESS. A Selection 
 
 of Sermons preached in the Parish Church of Doncaster. Fourth 
 
 and Cheaper Edition. Fcap. 8vo, 3^. dd. 
 
 This volume consists of Nineteen Sermons^ mostly on subjects connected 
 
 with the every-day walk and conversation of Christians. The Spectator 
 
 styles them '■^ earnest and human. They are adapted to every class and 
 
 order in the social system, and will be read with wakeful interest by all 
 
 who seek to amend zahatever may be amiss in their natural disposition 
 
 or in their acquired habits. " 
 
 WORDS FROM THE GOSPELS. A Second Selection 
 of Sermons preached in the Parish Church of Doncaster. Third 
 Edition. Fcap. 8vo. 4^-. dd. 
 The Nonconformist characterises these Sermons as '' ' of practical earnest- 
 ness^ of a thoiightfulness that peneti'ates the conunon conditions and ex- 
 periences of life, and brings the truths and examples of Scripture to bear 
 on them zuith singular force, and of a style that oives its real elegance to 
 the simplicity and directness zuhich have fine culture for their roots. " 
 
 LIFE'S WORK AND GOD'S DISCIPLINE. Three 
 Sermons, Third Edition. Fcap. 8vo. 2s. 6d. 
 
 THE WHOLESOME WORDS OF JESUS CHRIST. 
 
 Four Sermons preached before the University of Cambrid^Te in 
 
 November 1866. Second Edition. Fcap. 8vo. t,s. 6d. 
 
 Dr. Vaughan uses the zvord '■^ Wholesome''^ hei'e in its literal and 
 
 original sense, the sense in which St. Paul uses it, as meaning healthy, 
 
 sound, conducing to right living ; and in these Sermons he points out 
 
 and illustrates several of the " wholeso?ne" characteristics of the Gospel, 
 
 — the Words of Christ. The John Bull says this volume is " replete with 
 
 all the author'' s well-knoimt vigour of thought and richness of expression." 
 
 FOES OF FAITH. Sermons preached before the Uni- 
 versity of Cambridge in November 1868. Second Edition. Fcap, 
 8vo. y. 6d. 
 
 The ^^ Foes of Faith"^ prcacJied against hi these Four Sermons are: 
 
 /. '■'■Unreality.''' II. ''Indolence.''' III. '■'Irreverence." IV. "■Incon- 
 sistency.'''' 
 
 LECTURES ON THE EPISTLE to the PHILIPPIANS, 
 
 Third and Cheaper Edition, Extra fcap, 8vo, 5j-, 
 Each Lecture is prefaced by a literal translation from the Gi-eek of 
 the paragraph zvhich forms its subject, contains first a minute explanation 
 
34 THEOLOGICAL BOOKS. 
 
 VAUGHAN (Dr. C. } .)—contmued. 
 
 of the passage on zuhich it is based, and then a practical application of 
 the verse or clause selected as its text. 
 
 LECTURES ON THE REVELATION OF ST. JOHN. 
 Fourth Edition. Two Vols. Extra fcap. 8vo, <^s. 
 
 In this Edition of these Lectures, the literal translations of the passages 
 expounded will be found interwoven in the body of the Lectures themselves. 
 ^^ Dr. Vaughan^s Sermons,'''' the Spectator says, ^'■are the most prac- 
 tical discourses on the Apocalypse zoith which zve are acquainted. " Pre- 
 fixed is a Synopsis of the Book of Revelation, and appended is an Index 
 of passages illustrating the language of the Book. 
 
 EPIPHANY, LENT, AND EASTER. A Selection of 
 Expository Sermons. Third Edition. Crown 8vo. \os. 6d. 
 
 THE EPISTLES OF ST. PAUL. For English Readers. 
 
 Part I., containing the First Epistle to the Thessalonians. 
 
 Second Edition. 8vo. is. 6d. 
 
 It is the object of this work to enable English readers, unacquainted 
 
 with Greek, to enter with intelligence into the meaning, connection, and 
 
 phraseology of the writings of the great Apostle. 
 
 ST. PAUL'S EPISTLE TO THE ROMANS. The Greek 
 Text, with English Notes, Fourth Edition. Crown Svo. ']s. 6d. 
 
 The Guardian says of the work, — ^^Eor educated young men his com- 
 mentary see7ns to fill a gap hitherto unfilled. . . . Asazuhole, Dr. Vaughan 
 appears to us to have given to the world a valuable book of original and 
 careful and earnest thought bestotued on the accomplishment of a work 
 which will be of much service and which is 7nuch needed.''^ 
 
 THE CHURCH OF THE FIRST DAYS. 
 
 Series I. The Church of Jerusalem, Third Edition. 
 " II. The Church of the Gentiles, Third Edition. 
 " III. The Church of the World, Third Edition, 
 Fcap, Svo. 4^-, 6d. each. 
 The British Quarterly says, ^^ These Sermons are zvorthy of all praise, 
 and are models of pulpit teaching.'"' 
 
 COUNSELS for YOUNG STUDENTS. Three Sermons 
 preached before the University of Cambridge at the Opening of 
 the Academical Year 1870-71. Fcap. Svo. 2s. 6d. 
 
 The titles of the Three Sermons contained in this volume are: — /, 
 '' The Great Decision." II. '' The House and the Builder." HI ''The 
 Prayer and the Counter- Prayer." They all bear pointedly, earnestly, and 
 sympathisingly upon the conduct and pursuits of young students and 
 young men generally. 
 
THEOLOGICAL BOOKS. 35 
 
 VAUGHAN (Dr. C. }.)— continued. 
 
 NOTES FOR LECTURES ON CONFIRMATION, 
 
 with suitable Prayers. Tenth Edition. Fcap. 8vo. is. 6d. 
 
 THE TWO GREAT TEMPTATIONS. The Tempta- 
 tion of Man, and the Temptation of Christ. Lectures dehvered in 
 the Temple Church, Lent 1872. Second Edition. Extra fcap. 
 8vo. T,s. 6d. 
 
 WORDS FROM THE CROSS : Lent Lectures, 1875 ; and 
 Thoughts for these Times : University Sermons, 1874. Extra fcap. 
 8vo. ^s. 6d. 
 
 ADDRESSES TO YOUNG CLERGYMEN, delivered at 
 Salisbury in September and October, 1875, Extra fcap. 8vo. ^. 6d. 
 
 HEROES OF FAITH : Lectures on Hebrews xi. Extra 
 fcap. 8vo. 6s. 
 
 THE YOUNG LIFE EQUIPPING ITSELF FOR GOD'S 
 SERVICE : Sermons before the University of Cambridge, Sixth 
 Edition. Extra fcap. 8vo. 3^-. 6d. 
 
 THE SOLIDITY OF TRUE RELIGION ; and other 
 Sermons. Second Edition. Extra fcap. 8vo. 3^-. 6d. 
 
 WORDS OF HOPE from the Pulpit of the Temple Church. 
 Fourth Edition. Extra fcap. 8vo. ^^s. 
 
 SERMONS IN HARROW SCHOOL CHAPEL (1847). 
 8vo. 10^. 6d. 
 
 NINE SERMONS IN HARROW SCHOOL CHAPEL 
 (1849). Fcap. 8vo. 5 J. 
 
 "SON, GIVE ME THY HEART," SERMONS. Extra 
 Fcap. 8vo. {iVearly ready. 
 
 Vaughan (E. T.)— SOME REASONS OF OUR CHRIS- 
 TIAN HOPE. Hulsean Lectures for 1875. By E. T. Vaughan, 
 M.A., Rector of Harpenden. Crown 8vo. ds. 6d. 
 ''^ His tuords are those of a well-tried scholar and a sound theologian, 
 
 and they will be read widely and valued deeply by mi audience far beyond 
 
 the range of that which listened to their tnasterly pleading at Ca??ibridge.'^ 
 
 — Standard. 
 
 Vaughan (D.J.) — Works by Canon Vaughan, of Leicester: 
 
 SERMONS PREACHED IN ST. JOHN'S CHURCH, 
 LEICESTER, during the Years 1855 and 1856. Cr. 8vo. 5^-. ed. 
 
36 THEOLOGICAL BOOKS. 
 
 VAUGHAN (D. I.)— continued. 
 
 CHRISTIAN EVIDENCES AND THE BIBLE. New 
 Edition, revised and enlarged. Fcap. 8vo. cloth, ^s. 6d. 
 
 THE PRESENT TRIAL OF FAITH. Sermons preached 
 in St. Martin's Church, Leicester. Crown 8vo. ()s. 
 
 Venn.— ON SOME OF THE CHARACTERISTICS OF 
 BELIEF, Scientific and Religious. Being the Hulsean Lectures 
 for 1869. By the Rev. J. Venn, M. A. 8vo. 6s. 6d. 
 These discourses are ifitended to illustrate, explain, and -work out into 
 
 some of their consequences, certain characteristics by tvhich the attainment of 
 
 religious belief is prominently distinguished frotfi the attainfnent of belief 
 
 upon most other subjects. 
 
 Warington.— THE WEEK OF CREATION ; or, The 
 Cosmogony of Genesis considered in its Relation to Modern Sci- 
 ence. By George Warington, Author of "The Historic 
 Character of the Pentateuch Vindicated." Crown 8vo. 4?. dd. 
 "^ very able vindication of tfie Alosaic Cosmogony by a wHter who 
 
 unites the advantages of a critical Jcnozuledge of tfie Hebrei.v text and of 
 
 distinguisfied scientific attainments.'''^ — Spectator. 
 
 Westcott. — Works by Brooke Foss Westcott, D.D., 
 
 Regius Professor of Divinity in the University of Cambridge ; 
 
 Canon of Peterborough : 
 Tfie London Quarterly, speafiing of Mr. Westcott, says, '^ To a learn- 
 ing and accuracy wfiicfi command respect and confidence, fie unites zvfiat 
 are not always to be found in union witfi these qualities, tfie no less valuable 
 faculties of lucid arrangement and graceful and facile expression." 
 
 AN INTRODUCTION TO THE STUDY OF THE 
 GOSPELS. Fifth Edition. Crown 8vo. \os. 6d. 
 
 Tfie authoj'^s cfiief object in tfiis wo>-fi fias been to sfiew that there is 
 a true mean betzueen tfie idea of a formal harmonization of tfie Gospels 
 and tfie abandonment of tfieir absolute trutfi. Ajier an Introduction on 
 tfie General Effects of tfie course of Modern Pfiilosopfiy on the popular 
 vieivs of Cfiristianity, fie proceeds to determine in zufiat way the principles 
 tfierein indicated may be applied to tfie study of tfie Gospels. 
 
 A GENERAL SURVEY OF THE HISTORY OF THE 
 CANON OF THE NEW TESTAMENT during the First Four 
 Centuries. Fourth Edition, revised, with a Preface on "Super- 
 natural Religion." Crown 8vo. los. 6d. 
 
 The object of tfiis treatise is to deal witfi tfie N'ew Testament as a wfiole, 
 find tfiat on purely historical grounds. Tfie separate boofzs ofwfiicfi it is 
 
THEOLOGICAL BOOKS. 37 
 
 WESTCOTT ij^x.)— continued. 
 
 co7nposed air considered not individually, but as claiming to be parts of the 
 apostolic heritage of Christians. The Author has thus endeavoured to con- 
 nect the history of the N'ezv Testament Canon with the grozuth and con- 
 solidation of the Catholic Chu7'ch, and to point oitt the relation existing 
 betzveen the amount of evidence for the authenticity of its component parts 
 and the whole mass of Christian literatu7'e. ^^The tj-eatise" says the 
 British Quarterly, *'z> a scholarly performance, learned, dispassionate, 
 discrimhwting, worthy of his subject and of the present state of Christian 
 literature in relation to it. " 
 
 THE BIBLE IN THE CHURCH. A Popular Accolmt 
 of the Collection and Reception of the Holy Scriptures in the 
 Christian Churches. Sixth Edition, i8mo. 4^. dd. 
 
 A GENERAL VIEW OF THE HISTORY OF THE 
 
 ENGLISH BIBLE. Second Edition. Crown 8vo. los. 6d. 
 The Pall Mall Gazette calls the ivork "A brief, scholarly, and, to a 
 gi'eat extent, an original contribution to theological literature." 
 
 THE CHRISTIAN LIFE, MANIFOLD AND ONE. 
 
 Six Sermons preached in Peterborough Cathedral. Crown 8vo. 
 
 2.S. 6d. 
 The Six Serinons contained in this volume are the first preached by 
 the author as a Canon of Feterboroiigh Cathedral. The subjects are : — 
 /. '■'■Life consecrated by the Ascension." II. '■'■ Many Gifts, One Spirit." 
 Ill '' The Gospel of the Resun-ection." IV. ''Sufficiency of God." V. 
 '^ Action the Test of Faith." VI, ''■ Progress from the Confession of God." 
 
 THE GOSPEL OF THE RESURRECTION. Thoughts 
 on its Relation to Reason and Histoiy. Third Edition, enlarged. 
 Crown Svo. 6j. 
 
 The present Essay is an endeavour to consider some of the elementary 
 truths of Christianity, as a Jtiii-actdous Revelation, from the side of History 
 and Reason. The author endeavours to sheiv that a devout belief in the 
 Life of Christ is quite compatible with a broad vieiv of the course of human 
 progress and a frank trust in the laws of our own minds. In the third 
 edition the author has carefully reconsidered the whole argument, and by 
 the help of several kind critics has been enabled to correct some faults and 
 to remove some ambiguities, which had been overlooked before. 
 
 ON THE RELIGIOUS OFFICE OF THE UNIVER- 
 SITIES. Crown Svo. 4^. 6d. 
 
 " There is cei'tainly no man of our time — 710 77ian at least who has ob- 
 tained the C077i)7iand of the piiblic ear — whose utte7-a7tces can co77ipa7'e with 
 those of Professor IVcstcott for laigeness ofviezvs and co7nprehensive7tess of 
 
38 THEOLOGICAL BOOKS. 
 
 grasp There is %uisdom^ and truth, and thought enough, and a 
 
 harmony and mutual connection running through them all, which makes 
 the collection of moj'e real value than many an ambitious treatise.'''' — 
 Literary Churchman. 
 
 Wilkins.— THE LIGHT OF THE WORLD. An Essay, 
 by A,S. Wilkins, M.A., Professor of Latin in Owens College, 
 Manchester. Second Edition. Crown 8vo. 3^. 6^. 
 '■^ It zaould he difficult to praise too highly the spirit, the burden, the 
 co7iclusions, or the scholarly finish of this beautiful Essay.'" — British Quar- 
 terly Review. 
 
 Wilson.— THE BIBLE STUDENT'S GUIDE TO THE 
 
 MORE CORRECT UNDERSTANDING of the ENGLISH 
 
 TRANSLATION OF THE OLD TESTAMENT, by Reference 
 
 to the Original Hebrew, By William Wilson, D.D., Canon of 
 
 Winchester. Second Edition, carefully revised. 4to. 25^'. 
 
 " The author believes that the present work is the nearest appi'oach to 
 
 a co7nplete Concordance of every zvord in the original that has yet been 
 
 made: and as a Concordance, it may be found of great use to the Bible 
 
 student, while at the same time it serves the important object of furnishing 
 
 the means of comparing synonymous words, and of eliciting their precise 
 
 and distinctive meaning. The knowledge of the Hebrenj language is not 
 
 absolutely necessary to the profitable use of the work. The plan of the 
 
 work is simple : every zvord occurring in the English Version is arranged 
 
 alphabetically, arid under it is given the Hebrew ivord or words, with a 
 
 full explanation of their meaning, of which it is meant to be a translation, 
 
 and a complete list of the passages where it occurs. Following the general 
 
 work is a complete Hebrezv and English Index, zuhich is, in effect, a 
 
 Hebreiv- English Dictionary. 
 
 Worship (The) of God and Fellowship among 
 
 ,, _Men. Sei-mons on Public Worship. By Professor Maurice, 
 and others. Fcap. Svo. 3^. 6c/, 
 
 Yonge (Charlotte M.)— Works by Charlotte M.Yonge, 
 
 Author of "The Heir of Redclyffe :" 
 
 SCRIPTURE READINGS FOR SCHOOLS AND FA- 
 MILIES. Globe Svo. \s. 6d. With Comments, y. 6d. 
 Second Series. From Joshua to Solomon. Extra fcap. Svo. 
 is. 6d. With Comments, 3^-. 6d. 
 
 Third Series. The Kings and Prophets. Extra fcap. Svo. 
 IS. 6d. With Comments, 3^. 6d. 
 
 Fourth Series. The Gospel Times. Extra fcap. Svo. is. 6d. 
 With Comments, 35. 6d. 
 
THEOLOGICAL BOOKS. 39 
 
 YONGE (Charlotte ^.)— continued. 
 
 ■ Actual need has led the author to endeavour to prepare a reading book 
 convenient for study with children, containhig the very words of the 
 Bible, with only a few expedient omissions, and arranged in Lessons of 
 such length as by experience she has found to suit with children's ordinary 
 p02ver of accurate attentive interest. The verse form has been 7'etained be- 
 cause of its convenience for children reading in class, and as more re- 
 se??ibling their Bibles ; but the poetical portions have been given in their 
 lines. Professor Huxley at a meeting of the London School-board, par- 
 ticularly mentioned the Selection made by Miss Yonge, as an example of 
 how selections might be made for School reading. ^^ Her Connnents are 
 models of their kind. " — Literary Churchman, 
 
 THE PUPILS OF ST. JOHN THE DIVINE. New 
 
 Edition. Crown 8vo. 6j-. 
 " Young and old will be equally refreshed and taught by these pages, 
 in which nothing is dull, and nothing is far-f etched. '^ — Churchman. 
 
 PIONEERS AND FOUNDERS ; or, Recent Workers in 
 the Mission Field. With Frontispiece and Vignette Portrait of 
 Bishop Heber. Crown 8vo. ds. 
 
 The missionaries whose biographies are here given, are — yohn Eliot, 
 the Apostle of the Red Lidians ; David Br ainerd, the Enthusiast; Chris- 
 tian F. Schzoartz, the Councillor of Tanjore; Henry Martyn, the Scholar- 
 Missionary ; William Carey and Joshua Marshman, the Serampore Mis- 
 sionaries ; the Judson Eajnily ; the Bishops of Calcutta — Thomas 
 Middleton, Reginald Heber, Daniel Wilson; Samuel Marsden, the Aus- 
 tralian Chaplain and Eriend of the Maori ; John Williams, the Martyr 
 of Errojjiango ; Allen Gardener, the Sailor Martyr; Charles Lrederick 
 Mackenzie, the Martyr of Za?nbesi. 
 
 ^.^l£^->^ y^Z<r*-^-'^*-<^ 
 
THE "BOOK OF PRAISE" HYMNAL, 
 
 COMPILED AND ARRANGED BY 
 
 LORD SELBORNK 
 
 In the folloiving four forms : — 
 
 A. Beautifully printed in Royal 32nio., limp cloth, price 6d. 
 
 B. ,, ,, SmalllSmo., larger type, cloth limp, Is. 
 
 C. Same edition on fine paper, cloth, Is. 6d. 
 
 Also an edition with MLisic, selected, harmonized, and composed 
 by JOHN HULL AH, in square 18mo., cloth, 3s. 6d. 
 The large acceptance ivhich has been given to " The Book of Praise'''' 
 by all classes of Christian people encourages the Ptcblishers in entertaining 
 the hope that this Hymnal, which is mainly selected from it, may be ex- 
 tensively used in Congregations, and in some degree at least meet the 
 desires of those tuho seek uniformity in common worship as a means 
 totuards that unity which pious souls yearn after, and which our Lord 
 prayed for in behalf oj his Chttrch. '■'' The office of a hyjiin is not to 
 teach controversial Theology, but to give the voice of song to practical 
 religion. No doubt, to do this, it must embody sound doctrine ; but it 
 ought to do so, not after the manner of the schools, but with the breadth, 
 freedom, and simplicity of the Fountain-head." On this principle has 
 Sir R. Palmer proceeded in the preparation of this book. 
 
 The arrangement adopted is the following : — 
 Part I. consists of Hymns arranged according to the subjects of the 
 Creed— ''God the Creator,'' "'Christ Incarnate," ''Christ Crucified," 
 '■'Christ Risen," "Christ Ascended," "Christ's Kingdom and Judg- 
 ment," etc. 
 
 Part II. comprises Hymns arranged according to the subjects of the 
 Lord's Prayer. 
 
 Part III, Hymns for natural and sacred seasons. 
 There are 320 Hymns in all. 
 
 cambrtdgr: — printed by j. talmer. 
 
Date Due 
 
 In •' 
 
 K 
 
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