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"I give theft Books
fer the. founding cf a. Ccllegt in Ms. Colony"

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Gift of
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THE
EESUEEECTION OF OUE LOED

THE CROALL LECTURE FOR 1879-80

THE EESUEEEOTION

OF

OUE LOED

Br WILLIAM MILLIGAN, D.D.
PROFESSOR OF DIVINITY AND BIBLICAI. CRITICISM IN THE UNIVERSITY
OF ABERDEEN

SECOND THOUSAND

ILonrjon
MACMILLAN AND CO.
1884

Printed by R. & R. Clakk, Edinburgh.

TO
MY WIFE

PEEFACE TO THE FIEST EDITION.
I eegeet much that the publication of the following
Lectures has been so long delayed. Literary engage
ments which it was impossible to lay aside rendered
an earlier preparation of the Notes impossible ; and
without them it seemed to me that the Lectures ought
not to be given to the public. Considering the im
portance of the subject, I could have wished to devote
even much longer time to this part of the work than
I have been able to secure for it. With some verbal
alterations, and the insertion of a few passages omitted
in their delivery, the Lectures are now published
exactly as they were preached. I issue them under
a deep sense of their deficiencies ; and my utmost
hope is that they may help to direct the attention of
others to the great subject of which they treat, so that
it may be more thoroughly studied and more success
fully unfolded. The field of thought embraced by the
Eesurrection of our Lord, in the light in which it is

PREFACE.

on this point is, I trust, removed in the present
volume. A very able critic in the Church Times complains
that I have exhibited " a tendency to shift the centre
of Christian dogma from the Incarnation to the
Resurrection;" and he adds, "Such a view is possible
only on the lines of the Thomist theology, according
to which the Incarnation was designed solely to re
pair the fall. In that case the Resurrection may be
the central dogma of Christendom. But take what
we hold to be the higher and truer view of the
Scotists, that the Incarnation would have come even
if man had not fallen, in order to bring about the
union between God and mankind, and then there
would have been no need of either Passion or Resur
rection, which are therefore only accidents of the
Incarnation." Without discussing at present the
respective merits of the Thomist and Scotist theology,
I may simply remark that, even if we adopt the
views of the latter, we must regard that change
which, at His Resurrection, took place in the
humanity of the Incarnate Word as necessary to the
accomplishment of the full " union between God and
mankind " which the Scotist theology demands. It
is the consummation of a process by which humanity
reaches its perfection — the perfection originally in-

PREFACE.

tended for it by the great Author of our compound
nature — and which no mere repair of the ruins of the
fall would have been able to complete. View the
Resurrection of Christ as a single and isolated fact ;
still more, view it as a restoration of our Lord to the
same condition of humanity as that in which He was
before He died, and the complaint of my critic would
be well founded. On the other hand, view the
change made in our Lord by His Resurrection, as
lying in the original design of His Incarnation, and as
needful to the completing of that design both for
Himself and us, and His Resurrection becomes, not
an incident of His Incarnation, but the crowning part
of one great whole. It is this view which I have
tried, no doubt imperfectly, to present; and, so far
as I have succeeded in doing so, it appears to me that
I can hardly be said to shift the centre of Christian
dogma from the Incarnation to the Resurrection, and
that I am really working on lines more in harmony
with the Scotist than with the Thomist theology.
The same critic is of opinion that, through want
of sufficient study of ancient liturgical language, I
have done injustice to the Romish doctrine of the
mass by the manner in which I have spoken of the
"unbloody sacrifice." His criticism is here peculiarly
acute and delicate ; and he may be right. Yet I am

PREFACE.

not sure that he meets the precise point which I had
before me. After stating that " it is only the imper
fection and early mutilation of the Roman Missal
which creates the difficulty," he goes on to say : " For
the witness of all other ancient liturgies is that Christ
is not present in the Eucharist by ' first intention,'
so to speak, but in virtue of the invocation and
operation of the Holy Spirit, who makes that which
was mere bread and wine to be the living body and
blood of Christ;" and again, "It cannot fairly be
said that the Missal teaches the presentation of a
dead Christ." The first of these quotations clearly
shows that my critic is less concerned to defend the
Roman Missal — which indeed he describes as imper
fect and mutilated— than to advocate the claims of
"ancient liturgies," and against these I had said
nothing. The second quotation, again, may be strictly
correct in point of form; and yet may I not be
justified in saying that, if the Roman Missal does not
teach a dead Christ, it teaches a Christ who comes
before the communicant only to die? More than this
is not implied in any words that I had used. Catholic
theology may not be affected by such a statement,
but that theology and Romish teaching in regard to
the Eucharist may differ widely from each other.
The criticism of a singularly acute and yet friendly

PREFACE.

critic in the Church Quarterly Review (for October
1881) ought not to be overlooked, and I thankfully
recognise in it a specimen of that theological criticism
which is in a high degree calculated to conciliate
divergent views and to advance the cause of truth.
The critic will find that on some points I acknowledge
the justice of his remarks by yielding to them. If on
others I have been unable to change materially the
language which I had used, it is not because I am
unwilling to confess that I may be wrong, but simply
because I do not yet see so clearly with my critic as
to warrant my speaking as he would do. For his
language in regard to the "other Advocate" I can only
cordially thank him. That there is a difficulty here
must, it appears to me, be allowed ; but I hardly see
how the difficulty is to be met without a thorough
re-nomination and re-working of that doctrine of the
Holy Spirit which, hardly less than that of the
Resurrection of our Lord, has been too much neglected
in the theology of our time. It does not seem to me
that the theory which this writer would suggest is
more likely to be satisfactory than my own, and on a
point of so great importance I can only take up the
attitude of one who longs, and waits, for light.
In compliance with the suggestions of friends I
have made a slight addition to the third and fifth

PREFACE.

Lectures. That to the third consists of a few remarks
upon Keim's theory which, although not, strictly
speaking, a part of the theory of visions, possesses
the deepest interest alike for its own and its author's
sake. That to the fifth consists of a few practical re
marks upon the work of the Church. However
important the latter point, it was not possible to say
much upon it without straying from the path natu
rally before me in these Lectures. Let the Risen
Christ be clearly before the mind of the Church, and
human lips will not be able to speak a lesson so
telling as the simple statement of the fact.
These, with the correction of a few expressions
and the addition of a few more notes for the elucida
tion of the text, are the chief, if not the only, changes
made in this edition. The changes are not very im
portant ; but, such as they are, I make them in the
hope that they will be felt to be improvements, and
that they may help in some degree to render the
book more worthy of its momentous theme.

The University, Aberdeen.
. November 1883.

CONTENTS. LECTTJKE I.
The Fact of the Resurrection of Our Lord. PAGES
Principle and Aim of the Lectures . . . 1 — 2
I. — Preliminary Remarks.
1. A Belief in the Miraculous presupposed . 2 — 3
2. The Authenticity and Genuineness of the
Books of Scripture assumed . . 3 — 6
II. — The Nature of the Fact.
1. Two Mistakes to be avoided —
(1) That the Resurrection is to be regarded
solely in a spiritual sense . . 7 — 8
(2) That Christ entirely, or in part, laid
aside His material body, assuming it
only at special times . . . 8 — 10
2. The nature of Christ's Resurrection-body —
(1) In many respects similar to what it
had been .... 10—12
(2) In many respects different from what
it had been .... 12—14
3. Considerations confirming the view taken —
(1) The Glorification of Jesus began at His
Resurrection . 14 — 17
(2) The work of Redemption was then
completed .... 17 — 18
(3) Our Lord's Resurrection is the type of
our own .... 18 — 24

CONTENTS.

III. — Objections Considered.
1. The view taken of our Lord's Resurrection-
body is self-contradictory . . . 24 — 27
2. The instantaneousness of the change required
is impossible .... 27 — 28
3. The change would destroy personal identity . 28 — 32
IV. — Consequences following from the Fact.
1. The Evidence is that of Believers only . 32 — 35
2. The Evidence can be fully appreciated only
by Believers .... 35 — 38

LECTUEE II.
The Evidence for the Resurrection of our Lord.
I. — The Evidence of St. Paul.
1. St. Paul affirms that he had seen the Risen
Lord ..... 39—41
2. The effect produced upon him by what he saw 41  42
3. The Risen Lord the centre of the Pauline
Theology ..... 42—44
4. The weight to be attached to St. Paul's evi
dence ..... 44—45
IL — The Evidence of others of the Apostles.
1. The Evidence of St. Peter and St. John. . 45—46
2. The effect of the Resurrection on the lives of
the Apostles '. . . 4g  *»
3. The connexion of the Apostolic Office with
the Resurrection . . 47  40
III.— The Evidence of many of the first Disciples
of Christ.
1. The variety of circumstances under which the
Risen Lord appeared . . 49  g-.
2. The characteristics of the evidence afforded . 51—52
3. The evidence published where and when the
event happened . . . 52  55

CONTENTS.

4. Alleged defects in the evidence — pages
(1) There was no eye-witness of the Resur
rection itself .... 55 — 56
(2) The different witnesses are inconsistent
with each other . . . 56 — 62
IV. — The Evidence afforded by the Rise and Ex
istence of the Christian Church.
1. Belief in the Resurrection necessary to account
for the origin of the Church . . 62 — 65
2. The Church reconstructed on the basis of this
belief  65—68
3. Facts in the life of the Early Church confir
matory of this —
(1) Institution of the Lord's Day . 68 — 69
(2) Institution of Easter Day . . 69—70
(3) Testimony of the early Liturgies, and
even, of the language of common life 70 — 71
V. — The Evidence in relation to the other Facts
of Christ's History. . . . 71 — 72
VI. — The Evidence afforded by the Empty Grave 72 — 73
The Place and Importance of the Historical Evi
dence ..... 73—75

LECTURE III.
Theories opposed to the Fact of the Resurrection of
our Lord.
I. — That oub, Lord did not really die . . 76 — 80
II.- — That the Disciples practised an Imposition
on the World ..... 80 — 81
III. — The Vision Theory.
Explanation of the Theory . . . 81 — 83
1. Theory tested in the case of St. Paul —
(1) By the Apostle's own language . 84 — 88

CONTENTS.

(2) By considerations connected with his
character and work . . . 88 — 90
(3) By the circumstances attending his
conversion .... 90 — 93
2. Theory tested in the case of the Early Church —
(1) Inconsistent with the mental state of
the Disciples previous to the mani
festations .... 93—100
(2) Inconsistent with the nature of the
manifestations themselves . . 100 — 102
(3) Inconsistent with the state of the
Christian community after the mani
festations .... 102—107
(4) Inconsistent with other circumstances
marking the manifestations . . 108 — 114
(a) With the length of time often
occupied by them . . 108
(6) With the fact of their having
been witnessed by many per
sons simultaneously . . 108 — 110
(c) With the scene of the chief mani
festations . . . 110—112
(d) With their sudden cessation . 112 — 114
Modification of the theory by Keim . . 114 — 117
The theory interesting, but untenable . . 117 — 119

LECTURE IV.
Bearing of the Resurrection of our Lord upon His
Person and Work.
The Christian consciousness not independent of the fact 120 — 121
The meaning of the fact not exhausted by the ordinary
statements upon the point .... 121 — 123
Place assigned to it in the teaching of Scripture —
1. In particular passages . . . 123 — 127
2. In the general structure and tone of different
Books of Scripture .... 127 — 129

CONTENTS.

PAGES
I.— Bearing of the Fact on the Person of ouk
Lord.
It marks an advance on our Lord's Person . 129 — 131
This advance in conformity with God's eternal
plan ..... 131—133
Our Lord the Archetype in which the Divine
idea is realised .... 133 — 134
Our Lord's human nature perfected by His Resur
rection ..... 134
His Resurrection a part of the Redemptive process 135
II. — Beaeing of the Fact on the Work of our Lord.
1. The Resurrection was the first stage in the
completing of His work —
(1) Of His work as Priest—
That work not completed by His death 136 — 137
Ritual of the Law in the case of the
sin-offering . . . 137—140
Application to our Lord's Priestly work 140 — 142
(2) Of His work as Prophet —
Without His Resurrection the Message
of Salvation would have been in
complete .... 143
The Ministry of the Spirit would have
been wanting . . . 143 — 148
(3) Of His work as King . . 148—151
Our Lord's Resurrection thus the completion of
the first stage of His whole work . 151 — 152
2. The Resurrection was the Divine attestation
to the work —
(1) To the manner in which the work had
been accomplished . . 153 — 156
(2) To the fact that the end of the work
had been attained . • 156 — 159

CONTENTS.

LECTURE V.
Bearing of the Resurrection of our Lord upon
Christian Life and Hope. PAGES
The union between Christ and His people . 160 — 163
I. — The Risen Lord the Source of the Christian
Life of Union with God.
(1) Teaching of Scripture on this point . 163 — 165
(2) Teaching of experience on this point . 165 — 166
An Incarnate Lord as necessary now as ever . 166 — 167
The teaching of Scripture with regard to the
Second Adam .... 167 — 170
II. — From the Risen Lord the Christian Life
derives its Character and Scope.
Our Christian standard is that of the Divine and
Heavenly Lord .... 170 — 176
There is implied in this —
(1) Separation from the world . . 176 — 177
(2) Consecration to God . . . 177 — 179
(3) Freedom .... 179—181
General effect of thus looking at the Christian
life— (1) In relation to work and suffering . 181 — 182
(2) In relation to the consecration of the
body ..... 182—183
III. — From the Risen Lord the Christian Life
derives its Nourishment and Strength.
Our Christian communion is with a Present and
Living Lord .... 183—186
But with a Lord Risen also in the body . . 186  188
IV.— In the Risen Lord the Christian Life has
its consummation.
The Risen Lord conveys to us the hope of im
mortality ..... 189
With a personal individual existence . . 189  193
Christians made partakers of the Divine nature . 193  19 5

CONTENTS.

LECTURE VI.
Bearing of the Resurrection of our Lord upon the
Church and the World.
I. — Bearing of the Fact upon the Church. PAGES
It was the purpose of our Lord to institute a
Church on earth .... 196—198
The Church instituted by the Risen Lord . 198—199
The Disciples prepared for their work by the
Risen Lord. .... 199—201
In the Risen Lord we read the true nature of the
Church's Mission .... 201—203
It is to the Risen Lord that the Church bears
witness ..... 203
Some characteristics of the Church resulting from
this idea —
(1) In her being —
(a) The visible unity of the Church 203—207
(b) Her aspect as a suffering yet
triumphant Church . . 207—212
(c) The worship of the Church 212—216
(2) In her action on the world —
(a) The universality of her Mission
flows from the Risen Lord . 216—217
(6) Her responsibility discharged
through the Risen Lord . 217—224
II.— Bearing of the Fact upon the World . 224 — 227
Closing Observations .... 227 — 236

Notes ....•¦ 239 — 316

LECTURE I.
"Why seek ye the living among the dead ? He is not here,
but is risen." — Luke xxiv. 5, 6.
These words were addressed by angels, on the
morning of the Resurrection, to the first visitors at
the tomb of Jesus ; and they may be fitly adopted
to express at once the principle and the aim of the
present course of Lectures. I have to speak of the
Resurrection of our Lord, — perhaps to some who do
not believe the fact, certainly to many who are not
thoroughly persuaded of it, and'not less certainly to
many more who, while they admit it, are very in
sufficiently alive to its vast and far-reaching issues.
Even the Church of Christ — and the remark applies
more especially to our Scottish Churches — seems not
yet to have realised the full importance of the truth
with which we have to deal. Her faith may be as
lively and her love as sincere as that of the women
in the text ; but, when she comes with grateful
offerings to the tomb of her Lord, she too often seeks
the living among the dead, and the words spoken
B

2 THE RESURRECTION [lect. i
to these women have to be addressed to her, " He is
not here, but is risen."
Two preliminary remarks must be made, in order
that the position which I am to occupy in connexion
with the subject before us may be better under
stood : —
1. It is not my intention to make any appeal to
those whose views of God and His relation to the
world exclude the possibility of miracles. We shall,
indeed, see hereafter that the Resurrection of our
Lord is not a single or isolated fact, — a miracle like
that of the multiplying of the bread or the walking
on the sea — the absence of which would not have
materially affected the general character of His
mission ; but that it is, in the highest sense, a
natural and necessary part of that scheme of the
Divine government by which man and nature are
carried onward to the destiny awaiting them. Yet,
in whatever light we look at it, its miraculous char
acter is undeniable. It supposes a direct and im
mediate interposition of Divine power. It cannot
be resolved into any of those processes around us to
which our own experience bears witness. It is not
a step in the ordinary evolution of the human race.
Though contemplated from the first in the plan of
the Creator and Governor of the world, it was, when
it took place, a new beginning, a new creation, in the
strict sense of the word, a miracle.
To argue, therefore, with those in whose eyes the

lect. i.] OF OUR LORD.

miraculous and the historical exclude each other,
would be vain. No amount of proof can be sufficient
to convince them. In their view a miracle is for
bidden alike by the experience of the past and by
the necessary laws of history. The evidence may
be varied, and clear, and strong ; but somewhere or
other there must be delusion or mistake. The weight
of an alleged fact as it claims to be miraculous, or is
believed to be so, may be estimated, and the influence
exercised by the belief must be allowed for ; but the
fact itself can only be set aside. With those who
entertain such views, it is of no use to reason upon
grounds of evidence. The principles from which we
severally start are contradictory of each other. Till
the controversy regarding them is settled no further
progress can be made. To engage in any discussion
of that kind would here, however, be out of place.
I address those, and those alone, who believe in a
personal and free Ruler of the Universe, and in
whose eyes a miracle is not inconsistent with just
conceptions of Divine wisdom and goodness.
2. It is not my intention to discuss the authen
ticity or genuineness of any of those books of Scrip
ture which contain a great part at least of the
evidence of the fact before us. Individual passages
may occasionally require to be defended, but the
books themselves must be accepted in the form in
which we have them. This remark applies not only
to those Epistles of St. Paul which even the most

THE RESURRECTION [lect. i.

negative criticism accepts, but to the Acts of the
Apostles, to the three earlier Gospels, and to the
Gospel of St. John. It may indeed be said that I
thus ignore the present state of criticism upon what
must necessarily form the very foundation of the
argument. But the course to be pursued is both
justifiable and necessary.
The criticism of the books of Scripture is a subject
the details of which are far too minute for discussion
in a public audience. Even were it otherwise, the
discussion would occupy the whole time at our
disposal. It is well, too, to remember that the
assertion, so often and so confidently made, that
modern inquiry has demonstrated the untrustworthi-
ness of those books to which we appeal, may be met
with as repeated and as confident a denial. It has
done nothing of the kind. Although it has modified
in various respects our conceptions of the different
books of the New Testament, — of their origin, their
structure, and their aim, — it has failed to establish
in the case of any one of them the full extent of its
negative conclusions. Even those who differ from us
will admit that, were it not for the miracles related
in them, they would be entitled to take their place as
historical documents by the side of other documents
of similar antiquity.
Their relation of miracles cannot be allowed to
disturb this conclusion. Were it otherwise, we
should be at once compelled to bring argument

lect. i.] OF OUR LORD.

respecting any part of their contents to an end. If,
at the bidding of some particular system of philo
sophy, and without evidence on other grounds that a
New Testament book is unworthy of trust, we reject
its statements whenever it relates a miracle, we shall
have no point at which to pause, and no principle
upon which to accept its narratives, even when they
have nothing to do with miracles. We shall find
that it is not merely the force of a particular expres
sion, or the correctness of a particular statement,
which has been rendered uncertain, but the drift
and tenor of each book as a whole. So essentially
is the miraculous interwoven with the structure of
each, that, when we remove it, the aspect of the
history is completely changed. Except on our own
notions of probability, no one portion will be able to
claim more authority than another. All historical
statement will be at an end ; and, so far as the New
Testament is itself concerned, we may close inquiry
into its facts, because there is nothing to inquire into.
Once more, it is an important consideration upon
this point, that for evidence of the miracle of the
Resurrection we are not wholly dependent upon the
direct statements of the New Testament. Other
important lines of evidence come in, not indeed
sufficient of themselves, but involving facts which
can hardly be accounted for on any other supposition
than that the Gospel narratives of the Resurrection
are true. Thus the general trustworthiness of our

THE RESURRECTION [™ot. i.

records, provisionally assumed, may ultimately be
confirmed by the extent to which they harmonize
with the best explanation of a series of important
and independent phenomena. We may not, indeed,
fully comprehend them until we read them in this
light. If the argument now to be urged for the
Resurrection of our Lord can be made to shape itself
into a whole, consistent not only with the special
statements of certain books sought to be discredited,
but with the general revelation of Scripture as to the
purposes of God, and with undeniable facts of history,
it is not too much to say that that alone will go far
to dispel the doubts about our records, awakened by
the bold language of some later inquirers.
We need not therefore attempt to settle these
questions of criticism before we proceed further, and
we may, for the time at least, accept as generally
credible the books that have come down to us with
the most powerful evidence in their favour.
With these two preliminary remarks let us turn
directly to the subject before us,— the Resurrection
of our Lord. The precise nature of the fact first
demands our attention. Only when we have formed
as distinct a conception of it as possible, shall we be
able to judge aright of the evidence necessary to
establish it, as well as of the relation in which it
stands to the other points to which our attention
must be directed. These points will be — the Person
and Work of our Lord Himself; Christian Life and

lect. i.] OF OUR LORD.

Hope ; and the Mission and Functions of the
Church. On the nature of the fact there are especially two
mistakes to be avoided.
1. There is the view of those who, while they
adopt the language of the New Testament, hold that
the Resurrection of our Lord is to be understood in
a spiritual, not in a literal sense. According to them,
it took place only in the hearts of His disciples. No
body capable of being recognised by the senses came
forth from that tomb in the garden where it had been
laid by loving friends. But these friends who had
lost the bodily presence of their Master were still
possessed by His spirit. He lived and worked in
their hearts after His death, and this was His real
Resurrection : the spiritual alone is real.1 It is not
necessary to ask whether a clear and definite idea can
be attached to this view. One thing is obvious — it
is not that given us in Scripture. Words denoting
material objects are often indeed used there, in a
spiritual sense ; and, had we no more than the word
"resurrection" and its cognates to consider, they
might perhaps be treated in that way. But the act
itself comes before us in so many connexions, both of
word and thought, that, if it can be so disposed of,
all fixed interpretation of Scripture becomes impos-
1 This, so far as I can understand the language, is the view of
Dr. Abbott in his work entitled Through Nature to Christ. See
especially chap. xxii.

THE RESURRECTION [leot. i.

sible. In particular, the Resurrection of Christ is
constantly associated with His Death, as one of two
truths which constitute a unity of the closest kind, so
that if the former is to be thought of as only spiritual,
the latter must equally be so ; and again, it is the
pledge and earnest of our own resurrection, so that
upon the same supposition the resurrection of Chris
tians is " past already," and St. Paul was mistaken
when, in his Second Epistle to Timothy, he declared
that certain teachers of this doctrine had " erred con
cerning the truth."1
J 2. There is the view of those who imagine that, at
His Resurrection, our Lord either entirely laid aside
the material body in which He had previously lived
— thus becoming a purely spiritual Being ;2 or who
so far modify this hypothesis as to allow that, while
essentially or mainly spiritual, He yet assumed
material substance and form at special moments and
for special purposes.3 But again, this view is incon
sistent with the whole tenor of Scripture upon the
point. It is constantly implied there that the life of
our Lord after He rose was that of the man Christ
Jesus. Whatever difficulties may attend the recep
tion of the fact, one thing is clear, that the Apostles
and early disciples of Christ did not think of His
resurrection -state as simply spiritual, but that the
1 2 Tim. ii. 18.
2 Such/ is the view of Keim in his History of Jesus of Nazareth.
3 This was the opinion of Rothe, as expressed by him in his
Theological Ethics.

lect. i.] OF OUR LORD.

very substance and essence and peculiarity of their
faith was this, that the same Son of man with whom
they had companied during the years of His ministry
had been brought back by the glory of His Father
from the grave. Nor was it otherwise with the
enemies of Christ. They understood the doctrine of
the Resurrection in this sense ; and it was because
they did so that their opposition was excited to the
keenest pitch against its preachers. There was no
thing in the mere proclamation of a life continued
after death thus to provoke their rage. It was the
assertion that Jesus Christ had risen in the body
which drew forth at one moment their ridicule, at
another their persecuting spirit. Around that fact,
in its plain and literal acceptation, the infant Church
closed her ranks, struggled for existence, and ulti
mately prevailed. The very word " resurrection,"
indeed, has no meaning if we do not understand it in
this sense. It is the raising again of what has fallen,
the setting up again of what has been broken down.
If Jesus only lived in the spirit after death, it would
be an abuse of language to call such an entirely new
life a resurrection.
These remarks apply in part to the modification of
this theory already spoken of ; besides which, it too
is destitute of all Scripture proof. We never read
there of such transitions from one state to another as
are supposed. What the Risen Lord is at one moment
He always is. If the properties of His being at

10 THE RESURRECTION [lect. i.
times present phenomena incompatible with human
experience, it is not because they belong now to a
heavenly, and now again to an earthly, existence.
What connects Him with heaven shines through the
scenes that tell us most of His connexion with earth;
what connects Him with earth appears in the scenes
that are most closely associated with heaven. After,
not less than before, His Resurrection, our Lord is one.
We must dismiss, therefore, both these views of
our Lord's resurrection-state, as well as every other
sharing their fundamental principle, that His risen
body, whatever its peculiar substance or form, was
not a body in any true sense of the term. Upon this
general point the whole New Testament teaches with
a voice so definite and clear that it is unnecessary to
appeal to particular passages ; and we shall hereafter
see that with a bodily, not a merely spiritual, resur
rection are connected the most elevating considera
tions which it addresses to man in his relation both
to the present and the future. The existence of this
teaching is admitted. The opponents of the Resur
rection for the most part simply contend either that
there are ways of explaining it other than that of
acknowledging the reality of the fact, or that the
whole story is a fable.
Thus far it is not difficult to come. It is much
more difficult to proceed further, and to form any
thing like a distinct conception of what the resurrec
tion-body of our Lord really was. Were it possible,

lect. i.] OF OUR LORD. 11
indeed, to adopt the idea generally entertained, that
" the very body which hung upon the cross and was
laid in the grave, rose again from the dead,"1 it would
be easy to conceive of it. But, in the light of the
collected statements of Scripture upon the point,
such a view cannot be successfully maintained. It
is true that the body of the Risen Saviour was, in
various important respects, similar to what it had
been. Many passages, often quoted to establish a
certain greatness of change which had come over it,
are insufficient for the purpose ;2 others distinctly
illustrate the similarity of its new to its old condition.
It still retained the print of the wound inflicted
by the spear of the Roman soldier, and the marks of
the nails by which it had been fastened to the cross.
Upon one occasion the Risen Jesus even appealed to
Thomas, upon another to all the disciples gathered
together at the time, to convince themselves by these
proofs that it was no other than Himself who had
appeared among them. He calmed their fears by the
words, " A spirit hath not flesh and bones as ye see
Me have ;"3 and, when they believed not for joy and
wondered, He asked if they had any meat, and ate a
piece of a broiled fish before them.4 In addition to
this, many little particulars, suggested rather than
expressly mentioned in the narratives of the Gospels,
lead us' to the same conclusion. Thus, for example,
we are entitled to infer that the features of our Lord's
1 Note 1. 2 Note 2. 3 Note 3. 4 Note 4.

12 THE RESURRECTION [lect. i.
countenance conveyed to the beholder much the same
impression as they had formerly done ; that the
tones of His voice had not materially changed ; and
that His general form did not contradict the recollec
tions of it which His disciples cherished.1 All these
things speak not only of a bodily and material struc
ture, but of one closely corresponding to that which
our Lord possessed before His crucifixion.
Much of the manner of His intercourse with the
disciples, after the great event, confirms what has
been said. He was not a new Redeemer. He was
their old Master and Friend. He reminded them of
the words that He had spoken while yet present with
them;2 He sent messages to them in which their
former intercourse was implied;3 and He accepted
their tokens of joyful homage, when they hailed Him
as One who, although thought lost, had been restored.4
There can be no doubt that He Himself wished to
be recognised by them as essentially the same as
ever, and that they acknowledged Him to be so.
While all this, however, was the case, it is im
possible not to see that, whatever the amount of
likeness, a marked change had taken place in our
Lord's resurrection-body ; and the same narratives
which tell us of the likeness tell us also of the
change. Thus, not only on the day of His Resurrec-
1 John xxi. 2 L^e xxiv_ 44_
3 Matthew xxviii. 10 ; John xx. 17.
4 Matthew xxviii. 9 ; John xx. 20.

lect. i.] OF OUR LORD. 13
tion, but on the first day of the following week, — the
very occasion, that is, when He invited Thomas to
put his fingers into the prints of the nails, and his
hand into His side, — we are told that he came and
stood in the midst of the disciples although the doors
were shut ; and, from the marked manner in which
the Evangelist repeats the statement, it is clear that
he regarded this mode of entrance as supernatural.1
At Emmaus He as suddenly vanished out of the
sight of the two with whom He had sat down to eat.2
He seems to have passed from place to place with a
rapidity beyond that of ordinary locomotion. We
never read of His retiring as of old for rest or food
to the homes of any of His disciples. -We hear
nothing of His hunger, or thirst, or weariness. Even
when He allayed the fears of His disciples by show
ing them His hands and His side, He indicated that
He was not exactly what He had been, by speaking
not of His " flesh and blood," but of His " flesh and
bones ; "3 while the fact of the Ascension, and every
notion that we can form of the heavenly abode, are
incompatible with the idea that His resurrection-
body was subject to the same conditions of ponderable
matter as before. Nor is this all, for the manner of
our Lord's intercourse with His disciples after His
Resurrection bears hardly fewer marks of change
than the nature of His person. He no longer accom
panied them, as He had been wont to do, upon their
1 Note 5. 2 Luke xxiv. 31. 3 Note 6.

14 THE RESURRECTION [lect. i.

journeys, but sent them forth alone, and met them at
the close.1 When Mary Magdalene, in the first joy
of her discovery that He was again before her, would
have clung to Him, He said, " Touch Me not, for I
am not yet ascended to My Father ; 2 and, when He
came in contact with the others, there was a mysteri-
ousness in His bearing, and a reserve in His mani
festations of Himself, very different from what had
been exhibited by Him during His previous life.
Facts like these undoubtedly lead us to infer that
after His Resurrection our Lord was not the same as
He had been before He died, and that the body with
which He came forth from Joseph's tomb was different
from that which had been laid in it, and was already
glorified. There are other considerations tending in the
same direction ; and, as the point with which we are
now dealing is one of the most momentous in our
whole inquiry ; as it has the closest bearing upon the
evidence ; and as it alone makes unspeakably precious
what would otherwise have little influence upon
either our life or hope, it is necessary to examine
them : —
1. First, then, it ought to be observed that the
Glorification of Jesus began at His Resurrection, not
at His Ascension. All allow that the Saviour, now
exalted in the heavens, has a body different from
that which He possessed on earth. When did He
1 Matt, xxviii. 10-17. 2 Note 7.

lect. i.] OF OUR LORD. 15
assume it ? There is not a word in the New Testa
ment to favour the idea entertained by many that
He did so only at the moment when, on the
Mount of Olives, He took His last farewell of His
disciples, and returned to the immediate presence of
the Father.1 Nay, more, it is impossible not to feel
that this idea assigns to the Ascension an impor
tance of an entirely different kind from that assigned
to it in Scripture. August as the Ascension is, and
infinitely precious to the Church as the manifest
entrance of her Lord upon the High Priestly office
which is continually discharged by Him in heaven,
it is not regarded by the sacred writers as in itself
one of the great redemptive acts of Jesus. They
deal only with two such acts in the later period of
His history — His death and His Resurrection.2 To
the Ascension a different place and meaning are
ascribed. Three of the four Evangelists do not even
mention it ;3 while the words of one of the three, and
the other acts recorded by him of his Risen Master,
lead directly to the conclusion that he associated
everything essential to the Glorification of Jesus with
that moment when He left the " linen cloths lying "
in the grave, and "the napkin that was about His
head rolled up in a place by itself."4 It is the same
1 Note 8.
" Luke xxiv. 26 ; Rom. x. 9 ; xiv. 9 ; 1 Cor. xv. 3-4 ; 1 Thess.
iv. 14 ; 1 Peter i. 19-21 ; Rev. i. 18 ; John ii. 22, etc.
3 The words of Mark xvi. 19 do not belong to the true text of
that Gospel. 4 Note 9.

16 THE RESURRECTION [lect. i.
with St. Peter and St. Paul in their discourses and
their letters. The Resurrection is their central theme.
Even when the former speaks of the ministry of
Christ as extending from the baptism of John to the
day that He was taken up, the event upon which he
fixes as standing in need of "witnesses," is the
Resurrection;1 and when the latter, in 1 Timothy
iii. 16, gathers together six parts of "the mystery of
godliness," he does not say " received up into glory,"
but "received up in glory," — the glory was already
there. There is no better foundation for the still more
prevalent idea that the change produced upon the
body of our Lord was gradual, — that it began at His
Resurrection, went on in a progressive course during
the forty days that elapsed between the Resurrection
and the Ascension, and was only completed at the
latter.2 No evidence can be adduced in support of
such a view. Scripture affords no trace of an advance
from one stage of glorification to another. Some of
the most marvellous appearances of the Risen Saviour,
those removing Him furthest from the condition of
ordinary humanity, belong to the very day of His
Resurrection ; and the language of St. John, when
he describes each of the appearances recorded by
him as a "manifestation"3 of Jesus, implies more
than that our Lord simply made Himself known to
His disciples upon these occasions. At Cana of
1 Acts i. 22. 2 Note 10. 3 jofln xxi, 14

lect. i.] OF OUR LORD. 17
Galilee, when He turned the water into wine, we are
told that He " manifested " His glory, J that is, that
He caused rays of His hidden glory to shine forth.
In like manner He now " manifested " Himself, that
is, He revealed Himself out of a hidden glory into
which He had passed ; and this glory could only be
the glory of His eternal, state, not waiting to be
begun, but begun already.
2. The view now taken is further confirmed by
the fact that the triumph of our Lord began at His
Resurrection, and neither at His Ascension nor at
any point intermediate between that event and His
Resurrection. When He rose His work of redemp
tion, in so far as it involved suffering, was complete.
Nay, not only all positive suffering, but all humilia
tion, the thought of which it is not possible to
separate from that of suffering, then terminated for
ever. Sorrow could no longer touch His soul, such
sorrow at least as He had known when He was " the
Man of sorrows and acquainted with grief." He
Himself had said to His disciples at the last supper,
that "henceforth," from that moment onward, He
should drink only the " new wine " of His Father's
kingdom. When His soul was thus delivered, His
body must have enjoyed a parallel and equal deliver
ance. There could be no dualism in His resurrection-
state even for forty days,— the spirit free, the body
bound, the one drinking a full cup of gladness, the
1 John ii. 11. 2 Note 11.
C

18 THE RESURRECTION [lect. i.

other still tasting the cup of woe. When the reward
began, the glory in all its parts must have begun
also ; and, if the latter was not perfect, neither was
the former. Scripture says nothing in this matter of
degrees of glory rising successively above each other.
3. A third point must still be noticed, the bearing
of which upon the question before us cannot be
overlooked. Our Lord's Resurrection is the type and
model of our own. Through union with Him we live.
In conformity to Him lie both our present and our
future glory. Whatever is told us of our own destiny
must have had its analogy in Him. Were it not so,
the whole argument of the Apostle Paul in 1 Cor. xv.,
and other similar passages of his Epistles, would be
undermined. It would be impossible to accept the
doctrine of the Second Adam, or to behold in the
Risen and Glorified Lord the "first fruits of them
that sleep."
But we are left in no doubt as to the teaching of
Scripture with regard to the general nature of that
body with which believers rise. Thus, in Matt. xxii.
30, our Lord Himself says that "in the resurrection
they neither marry nor are given in marriage, but
are as angels in heaven." In 1 Cor. xv. 50 we read,
" Now this I say, brethren, that flesh and blood can
not inherit the kingdom of God ; neither doth
corruption inherit incorruption." In 1 Cor. vi. 13
we read again, with the same idea at the bottom of
the words, " Meats for the belly, and the belly for

lect. i.] OF OUR LORD. 19
meats : but God shall bring to nought both it and
them." Passages such as these, even if they stood
alone, would be sufficient to show that the body with
which the believer rises from the grave cannot be the
same as it is now ; and that the heavenly world
demands an organization and functions different from
those possessed by us in our present state. " Flesh
and blood cannot inherit the kingdom of God."1
Before they are fitted for a world in which there is
neither change nor death, they must be changed ;
they must, in whatever way we endeavour to
conceive of it, become different from what they are.
The passages just quoted do not stand alone. There
is another in which St. Paul expressly describes the
change upon those who shall inherit the kingdom
denied to " flesh and blood." " There is sown," he
says, " a natural body ; there is raised a spiritual
body. There is a natural body, and there is a
spiritual body."2 By the first of these expressions
we are not to understand something conformable to
nature, but the psychical, the soulish, something
adapted to the psychical, the soulish, life in man, —
that life which is possessed by us in common with
the lower animals, and as it is when viewed apart
from the higher spiritual principle which fits us for
communion and fellowship with God. By the
second we are not to understand the thin, the
ethereal, the ghostly, but the pneumatical, the
1 1 Cor. xv. 50. Note 12.

20 THE RESURRECTION [lect. i.

spiritual, something adapted to spiritual life in man,
— that life possessed by us when God dwells in us,
and we in Him. The words say nothing in either
case of the material particles of our bodies. They do
not describe them as being on this side the grave
gross, sluggish, ponderable, as on the other side
refined, quick, imponderable. For aught we know,
the particles of the body in this dim spot of earth
may be of the same nature as they shall be in the
bright home of heaven. There is no need to imagine
that they must differ in their essence ; they may be
only subject to a different law. Modern science
throws light upon this supposition ; and, by what
it has revealed to us of the structure of the universe,
may be even said to lend it a degree of probability
which it might not otherwise possess. Spectral
analysis favours the idea that, to the remotest
systems of the infinite depths of space, the con
stituent elements of all created bodies resemble one
another ; while it has also shown that they are
more or less the same as those of earth. Does any
one suppose that, considering the different relations
in which these bodies stand to the centre of their own
systems, or to the systems rolling around them, the
laws of relationship between them and all that moves
upon their surface will also be the same ? This can
not be. The particles constituting a livino- creature
upon one planet may, when transferred to another,
be themselves the same, but the laws under which

lect. i.] OF OUR LORD. 21
they repel or combine with one another, as well as
their functions and powers, may be different. The
amount of gravity, for example, at the surface of the
various bodies of the solar system is very different.
Thus also with our bodies. The laws of relation
among their particles may change in the transition
from the natural to the spiritual body ; but it does
not follow that the particles themselves must so
change their nature as not to deserve, the name of
bodily particles at all. In its fundamental atoms
the " spiritual " body may be as truly a body as the
"natural" one.
As, too, our experience affords an analogy to the
nature of the change referred to, so also it helps us
to comprehend the principle by the operation of
which that change appears to be effected.
Even in our present state we have well- authenti
cated instances of the wonderful influence that can be
exercised by the spirit over the body;1 and we have
only to suppose, what we must suppose, that in the
state of the redeemed the spirit shall be endowed with
a glorious strength, far surpassing the highest measure
attainable by it in this world, in order to feel that the
body may then also be so changed as to be no longer
involved in the same conditions as before. In this
waythe "spiritual" bodyfor which we wait may still be
a body, although its needs, its functions, and its powers
may be wholly diverse from what they at present are.
1 Note 13.

22 THE RESURRECTION [lect. i

But what befalls us must have befallen our Lord.
As our great Forerunner in the way to heaven, as our
Pattern and Exemplar within the veil, He did not
take upon Him our nature only for the three and
thirty years of His life on earth. He took it into
union with His own Divine nature for ever. He
formed with it an indissoluble tie. He bound it to
Himself in such a way that it was necessary for Him
to share its fortunes whatever they might be, whether
of weakness or strength, of joy or sorrow, of fixity or
change. To think that at any future time, or in any
future circumstances, our body may be one thing,
while our Lord's body was, in the same circumstances,
a different thing, would be to deprive the Incarnation
of its meaning, and to invalidate the force of the
encouragement which it supplies.
It follows from all this that the body with which
Jesus rose was not the same as that with which He
died. At one moment or another of those mysteri
ous hours during which He lay in the tomb in the
garden a great change took place: the "natural"
became a " spiritual " body ; what was sown in " cor
ruption," in this corruptible and mortal flesh, was
raised in " incorruption ;" what was sown in "weak
ness '' was raised in " power."
The remarks now made would in all probability
be more easily received were it not for the totally
unfounded impression, that if the resurrection- body
of our Lord was thus an already glorified body, the

lect. i.] OF OUR LORD. 23
change must have been such as would at once strike
the eye with tokens of the unearthly or the heavenly.
It is supposed that the words " glory " and " glorify "
refer to an outer not an inner glory, to a glory like
that which surrounded Jesus when He was trans
figured ; and the idea takes firm possession of the
mind that, when He rose in glory, His raiment and
His countenance must have shone with a brightness
at least equal to that which was exhibited on the
Holy Mount. There is no ground for thinking so.
Properly interpreted, "glory" and "glorify" speak
neither of angelic brightness in the countenance, nor
of rays of golden light encircling the brow. They
speak of the glory of sonship, of the glory of the
revelation of the Father's love in the suffering and
sacrifice and death of His well-beloved Son, and of
that glory at length owned and adored by an assem
bled Universe.1 No statements of the condition of
our Lord after His Resurrection speak of an outward
glory. The opposite rather is implied when Mary Mag
dalene believed Him to be the gardener ; and when
His disciples, after He did make Himself known
to them, experienced none of those emotions with
which the three favoured Apostles were overwhelmed
at the spectacle of the Transfiguration. Upon our
Lord's body, as it came from the tomb, there may
have been neither outward nor visible change. The
change which it had undergone may have consisted
i Note 14.

24

THE RESURRECTION [lect. i.

altogether in this, that it was now so plastic under the
power of the Spirit that both spirit and body coalesced
into. a perfect unity: the old struggle between the
limitation of the one and the illimitableness of the
other was entirely and for ever closed.1
To all that has now been said different objections
may be offered.
1. The view taken of our Lord's resurrection-body
may be said to be self-contradictory and impossible.
The objection would have weight were it necessary to
believe either that the personality of our Lord, in the
apparently inconsistent acts related of Him, was
really different, — in one, Divine, in another, human, —
or that these acts, instead of being a natural expres
sion of what He .was, were due to a special exercise
of miraculous power. Both these suppositions are
unnecessary. If we accept the doctrine of the Incar
nation, if we believe that the Eternal Word became
flesh and tabernacled among us, we must believe that
our Lord, from that point onwards, always existed,
not in one state or condition only, but simultaneously
in two. The two indeed were combined into one
united state; yet in such a manner that, at any
instant, either of them might easily be more promi
nent than the other, might easily manifest itself as
His leading characteristic, because in closer corre
spondence than the other with the particular stage of
His history at the time. Thus, during His life on
1 Note 15.

lect. i.] OF OUR LORD. 25
 .  *  : 
earth, when He moved mainly amidst earthly things,
what predominated in Him were the points of His
connexion with earth : after His Resurrection, when
He moved mainly amidst heavenly things, the points
of His connexion with heaven came prominently for
ward. In neither case was the less prominent nature
laid aside. In the former He was still Divine, though
constantly exerting, in order to maintain the limita
tions of His human state, the same act of self-sacrifice
as that made by Him when He assumed humanity.
In the latter He was still human, though the limita
tions of His humanity were, for the most part,
swallowed up in the illimitableness of His heavenly
condition. The more retired aspect, therefore, if we
may so speak, of His compound nature might at any
moment assert itself, without doing violence to the
other. It might come forward in answer to the
demands of surrounding circumstances : it might
withdraw to a subordinate position when the demand
passed away. In all this too, it will be observed, there
is no miracle specially performed for the occasion.
The personality as a whole remains the same : it does
not change the completeness of its compound state; all
that we can say is that, for adequate reasons, one part
of it is for the time more prominent than the other.
Illustrations of what has been said are afforded,
during our Lord's life before the cross, by His walking
on the Sea of Galilee, by His Transfiguration, by His
slipping out of the hands of the mob at Nazareth, by

26 THE RESURRECTION [lect. i.

His sudden withdrawals from the crowds at Jerusalem
when they threatened His life too soon.1 Why may
not illustrations of the same general principle, al
though from the opposite point of view, be afforded
by His life after His Resurrection ? And, if He had
not then completely laid aside His human nature,
why may He not have shown by such proofs as men
can best understand that His humanity was real?
Unless, therefore, we either hold any union of the
Divine and human to be impossible, or merge the
two completely into one, making the Divine the
human or the human the Divine, it seems not un
reasonable to think that the one element might
occasionally assert pre-eminence, even in the con
dition in which the other generally ruled. Nor is
it possible to say that in all this there is anything
contradictory to the nature of matter. We know
indeed too little of the essence of matter, too little of
the laws which govern the movements of its infinites-
inially minute molecules, too little of its relation to
spirit, and of what may be the effect of its complete
subserviency to spirit, to entitle us to assert that the
existence of such a body as that now spoken of is
impossible. Is it even more wonderful than the fact
of which we are told by our physicists, that in the
instant or half instant needed to flash the electric
spark from Europe to America, the molecules not only
of three thousand miles of wire, but of the sheathing
1 Note 16.

lect. i.] OF OUR LORD. 27
in which the wire is enclosed, and of the water in its
immediate neighbourhood, have either changed their
place or been affected? There is undoubtedly the
exertion of a new power ; but how innumerable are
the powers in the universe of which we yet know
nothing ! If we may not fully comprehend, the
analogies around us may at least bid us be silent.
2. It may be urged that, even if the general idea
of such a body as that of which we have spoken be
admitted, it is difficult, if not impossible, to believe
that the transition to it could have been effected in a
moment. A gradual, not an instantaneous, change to
the new body, it may be said, is alone intelligible.
Even those who may adopt this view, however, Would
be compelled to admit that the forty days between
the Resurrection and the Ascension are the only
period to which they can assign the change ; and that
period is far too short to be of the slightest use for
such a purpose. If the process of change is to be
thought of as gradual, ages upon ages are too little
for its completion. In this respect, therefore, the
suddenness of the change is in its favour rather than
the reverse; for such suddenness is not without
analogy in other parts of the history both of our
Lord Himself, and of His people. What was the
Incarnation? Was not the light which from "the
beginning" had been shining in the darkness then
embodied in an instant ? Was not a " holy thing "
then born into the world at once ? and, if the idea of

28 THE RESURRECTION [lect. i.
the perfect development of the race in its moral and
spiritual aspects was thus suddenly realised, why may
there not have been something equally sudden with
the bodily development of Him who is the type of
the race, not only in its inward and spiritual, but also
in its outward and material, aspects I1 And then as
to Christ's people. The Apostle Paul tells us of those
who shall be alive upon the earth at the Lord's
Second Coming, that they shall be changed "in a
moment, in the twinkling of an eye."2 What is
possible in their case cannot have been impossible in
their Lord's. The transition from one great stage of
being to another, from unconsciousness to conscious
ness, from death to life, must always be sudden.
There may be long preparation ; the elements may be
long ripening for what is to come; but, when the hour
does come, it must be with the rapidity of an electric
stroke ; the gulf between the past and the present
must be crossed at one bound.
3. It may be objected that the change spoken of is
inconsistent with the preservation of personal identity.
If our Lord did not rise with the very body with which
He died, was He still the same Lord ? The objection
proceeds upon the supposition that personal identity
depends upon the preservation of the same material
and ponderable particles of the body, and that, too, in
the same relation to each other. Such a supposition
is at variance with facts. The particles of the human
1 Note 17- 2 1 Cor. xv. 52.

lect. i.] OF OUR LORD. 29

body, it is well known, undergo such continual change,
that, in the body of the youth, there is probably not
one that belonged to the body of the child ; in the
body of the old man not one that belonged to the
body of the youth. Yet personal identity is preserved
through these different periods of life. The youth is
the same personal individual being as the child, the
old man the same as the youth. They know them
selves, and we know them, to be so. The experiences
of the earlier stages of our lives are, in their later
stages, as truly ours, and ours alone, as at the moment
when they were made. The memories of any one
period of our existence belong to no one but ourselves,
and do what we like we cannot transfer them to an
other. We are a part of all that we have seen, although
now, when we look back, not one atom may be left of
the old eye that saw. Nor is it thus only with man.
It is the law of all existence. That which constitutes
the identity of a grain of wheat is preserved, although
the grain passes into the blade, the blade into the ear,
the ear into the full corn in the ear. That which con
stitutes the identity of an insect is preserved, although
the changes that take place in it are often so great
that long-continued and patient tracing of its growth
is necessary to establish a conclusion which would be
rejected by every ordinary observer as incredible. In
neither of these cases is there the slightest resem
blance between the beginning and the end ; not one
1 Note 18.

30 THE RESURRECTION [lect. i.
particle of matter is left in its old relations : yet
identity is not destroyed. Upon what personal
identity really depends is an altogether different
question, and we are not called upon to answer it.
We know too little either of the body or the soul, or
of the particular law which, regulating their relation
to one another, constitutes the personality of each
individual, to be able to throw any light upon such
a point. It is enough to urge that no change in the
bodily frame, however sudden or complete, necessarily
affects the identity of him in whom the change takes
place. We can easily conceive our bodies to be
endowed with properties altogether different from
those which they now possess ; to be under laws of
limitation from which they are now free ; to be free
from laws of limitation by which they are now
bound ; to be independent of the means of sustenance
now absolutely indispensable to continued life ; to be
possessed of organs of sensation elevated to a degree
of accuracy and power of which we have no experi
ence ; to be delivered from all that hinders them from
accompanying the soul in its loftiest or most distant
flights, — while yet we ourselves shall remain the
same beings as we are, in everything that makes
existence either personal to us or a worthy object of
desire. Must it have been otherwise with Christ?
We cannot too completely dispel the idea, ever apt
to linger in the mind, that unless our Lord rose with
the particles of His human body the same, and under

OF OUR LORD. 31

the same laws, as when He died, He must be a
different Lord, a different personality, from what He
was. These objections, then, may be dismissed, and we
may return to the fundamental proposition of the
present Lectures, that the body with which our Lord
rose from the grave, though still a true body, was not
the same as that with which He died.
If so, it cannot fail to be observed how absolutely
unique is the fact with which we have to deal.
Viewed even in its simplest form, indeed, the story
of our Lord's Resurrection, as that of a rising from
the grave, may justly be spoken of as unique. There
have been stories of other so-called resurrections,
when the popular mind, awed by the gigantic virtues
or vices of heroes or of tyrants, has fancied to itself
that those who had so deeply moved the world must
return to this stage of life from which they had for
the moment disappeared. But not one of whom such
expectations were entertained was ever supposed to
have actually died. It was not to death that the
subjects of these popular legends succumbed ; it was
to sleep, only sleep prolonged for years or centuries.1
If, however, even as compared with them, the Resur
rection of our Lord, in any form in which it is possible
to think of it, was unique, it possesses, when looked
at in its true nature, a stamp of uniqueness wholly
different and infinitely higher. They were, at the
1 Note 19.

32 THE RESURRECTION [lect. i.
most, only resurrections to the old conditions of life,
to be followed in due time by death. Here there was
not only no more death ; there was a total change.
The Risen One was the same, yet not the same. A
wonderful transition had taken place ; and, although
in the root of His Being the Christ of the resurrection-
morning was the same as formerly, His body was yet
in many respects different from what it had been
when He died on Calvary. The Lord Jesus rose, but
not to His old condition — that is the teaching of the
New Testament, and the whole value of Christ's
Resurrection is involved in it.
Such then is the fact with which we have to deal.
Let us note two consequences which follow from it ;
the first connected with the Evidence, the second with
the Effect that the evidence ought to produce on us.
1. As to the Evidence, we cannot expect it to be
in all respects similar to that which proves the reality
of the life of Jesus before His crucifixion. In point
of fact we know that it is not. It is the evidence of
believers only ; and from the days of Celsus down
wards it has been urged that the Christian cause
is weakened by this fact. Even now there is an
impression upon many minds that our evidence would
have been much stronger and more irresistible than
it is, had it also been borne by the world ; had Jesus
showed Himself not to disciples only, witnesses chosen
before of God, but to all the people — to Pharisees and
Sadducees, to the judges who condemned Him, and to

lect. i.] OF OUR LORD. 33
the soldiers who nailed Him to the cross. What has
been said ought completely to expose the fallacy of
such reasoning. If our Lord's post-resurrection state
was such as has been described, it was not possible
for Him to come into contact with the world again.
To have done so would have been to renew His
Passion. That Passion consisted in other things
besides sufferings deliberately inflicted upon Him by
the world. Mere intercourse with the world caused
no small part of it. To have His aims misunder
stood, His motives misinterpreted, His invitations
scorned ; to have the very works in which the glory
of His Father most conspicuously appeared traced to
a league on His part with Beelzebub ; to find that
much of the Divine seed sown by Him fell upon the
hard wayside, and was taken away before it could
penetrate the heart ; to come into hourly contact with
ignorance instead of knowledge, selfishness instead of
love, oppression instead of justice, formalism instead
of piety, truth perverted by its appointed guardians,
His Father's house turned into a den of thieves, the
wretched denied consolation, man living without
God and dying without hope, — all this was suffering
and sorrow ; it was His burden and His cup of woe.
No approach even to a fresh experience of a like kind
was possible after the burden had been borne and the
cup drained to the dregs. From the very nature of
the case, the Risen Lord could come in contact only
with disciples,— with those in whom, instead of
D

34 THE RESURRECTION [lect. i.
finding cause for a renewal of His pain, He might
" see of the travail of His soul and be satisfied." If
His Resurrection was the beginning of His glory, it
would have been a reversal of the whole plan of our
redemption, a confounding of the different steps of
the economy of grace, had He "after His passion "*
presented Himself alive to any but disciples.
But that is not all. It was not only on His own
account that our Lord, having now entered upon His
Glorification, could no more show Himself to the
world ; it was also because the world could neither
have understood Him nor borne true witness to Him.
The mere sensuous perceptions of men could not
have appreciated what He was ; and the impressions
of ordinary observers would have been false. Having
known Him only as a man, with the limitations and
wants of other men, what would they have thought
when they saw Him unconfined by these limitations,
unaffected by these wants, no longer dependent upon
food, and suddenly appearing and disappearing as the
inhabitant of some higher sphere, but either that He
was a spirit or that He was not the same Jesus as
before ? We have no right, therefore, to ask for evi
dence from the world of the Resurrection of our Lord.
It was not an arbitrary thing in the Almighty to
reject such evidence, nor was it part of a judicial pro
cess, in order that those who had not turned their eyes
to the Christ in His humiliation might be deprived
1 Acts i. 3.

lect. i.] OF OUR LORD. 35
of the opportunity of beholding Him in His exalta
tion. It was necessary : it was an essential part of
that fitness of things which God never violates. The
world could not have borne witness to what Jesus
had become; and, because it could not, it had no
opportunity of making the attempt.
2. As to the Effect which the evidence ought to
have on us, it follows from what has been said that
we cannot have a true view of the Resurrection of our
Lord until we have come within the circle of Christian
truth, and have been spiritually prepared to apprehend
it. The Resurrection is more than an outward fact ;
it has a transcendental meaning. Proof of the out
ward fact men may have — such proof as has led many
to believe that there is no fact of the past so well
attested. But the fact alone is of comparatively
small importance. It is a miracle ; so is the raising
of Lazarus or of the widow's son at Nain. We cannot
say of any one miracle that it is greater or smaller
than another in respect of evidential power. It may
be more or less striking, more or less calculated to
impress the imagination or to touch the feelings —
but what passes in the least degree beyond human
capability brings us at once into the presence of the
Divine. It is not wrong then to say that the mere
fact of our Lord's rising again is of comparatively
small importance. Had He returned to a human
state altogether similar to His former one it would
concern us little. Like any other miracle, it might

THE RESURRECTION

help to convince us that Christianity is from God, but
it would have no organic connexion with our own
Christian life ; it would neither satisfy our wants nor
appease our longings. What we care to believe is
that, after His Resurrection, our Lord entered on a
new and spiritual stage of being ; that He moved in
another region — in another world ; that He was no
longer spirit dwelling in a tabernacle of clay, but
spirit expressing itself in a form wholly suitable to its
nature as pure spirit, and lifted above the conditions
by which it had been formerly confined. This cannot
be felt by those who are living outside the circle of
Christian truth ; and only, therefore, when they come
within that circle can they acknowledge the full
power of the evidence of the Resurrection of Christ,
because only then can they comprehend its meaning.
It may indeed be said that the Apostles preached
the Resurrection of their Lord to the Jews and to the
world as a fundamental verity of the Christian faith,
and that they expected the world to be convinced
by the assertion that God had raised Him from the
dead. Undoubtedly they did. But when they did
so, they did not proclaim the Resurrection simply as
a miracle. They proclaimed it in all the depth of its
meaning, in all the vastness of its issues, as a part of
the whole body of Christian truth, that it might thus
touch the hearts of the susceptible, that it might stir
the little spark of conscious relation to God which is
by nature in the breast of every one, and which, when

lect. i.] OF OUR LORD. 37
not suppressed or extinguished, is waiting to kindle
into flame in the presence of the full brightness of the
Truth. The preaching of the Resurrection of our
Lord by His Apostles was not simply a display of
evidence. It was that, but it was more. It was the
assertion of a truth of Christianity, which, by its
meaning, unified and irradiated all the other truths.
The two things reacted on each other. The fact,
resting on its appropriate evidence, invited to the
consideration of its own transcendental meaning ; the
transcendental meaning, showing the place of the fact
in the Divine economy of grace, gave probability and
even confirmation to the fact. This is the sacred
circle of truth, the thought of whose completeness
somewhere is suggested to every one by the intima
tions of his own breast. When we catch a glimpse of
the whole, we can best determine whether the small
arc on which we are standing is a part of that whole,
or whether it belongs to some other circle. In vain
should we attempt to make the truth easier of accept
ance by insisting only upon single parts of it for a
time. It is not by a mutilated but by a whole gospel
that we best win men to the faith of Christ. First one
part of it attracts them, then a second part is seen,
and perhaps a third ; as yet isolated, unconnected,
but awakening the thought that there is the same
measure of circularity in each ; until at last the con
viction forces itself upon the mind that they are really
parts of the same circle, and the circle itself stands

38 THE RESURRECTION [lect. i.
before the view in all its completeness, around Him
¦as its centre who is the centre of all truth, the Life
and the Light of men.
Thus, then, we have suggested to us the course
which ought to be taken in connexion with the sub
ject of these Lectures. In the first instance we have
to deal with history. The fact that the Lord did rise
must rest upon a firm basis of historical evidence.
No wants or longings of the heart of man, no moral
or religious considerations of any kind whatever, can
of themselves establish such a fact. The fact must
precede the dogma, if dogma it can be called, not the
dogma the fact. But we cannot pause there. We
must try to ascertain the meaning of the fact, to
assign to it its position in the arrangements of the
Almighty for the human race, and to see if it be not
a fitting step in some great process, a part of some
great plan. Then we shall have fresh evidence con
firmatory of the historical, and the historical evidence
will possess fresh power. Until the whole case, there
fore, has been looked at, those perplexed with diffi
culties ought to suspend their judgment ; and let it
be the earnest prayer of each of us that, upon a
matter involving such momentous issues, we may all
be guided into all the truth.

lect. ii.] OF OUR LORD. 39

LECTURE II.
" This Jesus hath God raised up, whereof we all are witnesses."
Acts ii. 32.
From the general considerations mentioned in my
last Lecture in connexion with the Resurrection of
our Lord, I proceed to the evidence for the fact. Yet
it is only a brief summary of this evidence that can
now be attempted. We must hasten onwards, with
as little delay as possible, to the theories which have
been brought forward to weaken its force, and to the
dogmatic and practical value of the fact itself.

I begin with the evidence of St. Paul ; partly
because of its clearness and the weight of the cir
cumstances attending it ; partly because it is that
of which we possess the earliest record ; for, to say
nothing of its other sources, it is contained in the
First Epistle to the Corinthians, written before either
the Apocalypse or the Gospels. It is not necessary

40 THE RESURRECTION [lect. ii.
to dwell in detail upon the particulars given us of
that occasion on which St. Paul believed that he
beheld the Risen Lord, and of which we have no fewer
than three accounts in the Acts of the Apostles, —
one by the author of that book, the other two from
the lips of St. Paul himself.1 These particulars are
familiar to every one.
It has indeed been urged that variations in the
narratives destroy their value, indicating for them
either a mythical origin, or a tendency of the writer
so to frame his story on each particular occasion as
to adapt it to the circumstances in which he was
introducing the Apostle at the time. But the differ
ences are not greater than will always be found in
accounts of the same event, given by different actors
or even by the same actor at different periods of his
life. Through them all the statement stands pro
minently forth, that Saul, on his way to Damascus,
and in the circumstances described, beheld the Risen
and Glorified Lord.
The passages, 1 Cor. ix. 1 and xv. 8, are to the
same effect. The first of these, "Am I not an
Apostle ? Have I not seen Jesus our Lord ?" 2 derives
its whole force from the fact that St. Paul had actu
ally seen the Lord after His Resurrection, and had
received his apostolical commission from Him in the
same way as his fellow -apostles. In the second,
" And, last of all, as unto one born out of due time,
1 Acts ix. 1-30 ; xxii. 1-21 ; xxvi. 2-23. » Note 20.

lect. ii.] OF OUR LORD. 41
He appeared to me also," the thought of a bodily
appearance of the Risen Saviour is rendered necessary
by the whole argument of the chapter, which unques
tionably refers to a bodily resurrection of believers.
It is not enough, however, to dwell on passages
such as these, in which St. Paul directly asserts that
he had seen the Risen Lord. We have to remember
the effect produced upon him by what he saw. That
effect is indeed no sufficient proof that his impressions
were well founded, but it is a proof how deeply he
was himself convinced that the sight had been real
and not imaginary. It changed the whole current
of his life. It supplies the key at once to his labours
and his system of Christian thought. His conception
of the Christian life is founded on it.1 It moulded
and fashioned him. It made him what he was. It
filled his life with all that he felt to be worth living
for. It stirred him with that zeal which never
wearied. It led him to accept his sufferings hot
merely with patience but with joy. It taught him
to welcome the hour of his departure, though he
expected it amidst the pains of martyrdom, as a
king waiting to be crowned welcomes the approach
of his coronation.2
To all this we have the most ample testimony
from his own lips. In the case of the Gospel
witnesses of the Resurrection of Jesus, we have for
the most part nothing except brief statements of
1 Rom. vi. 3-6. 2 2 Tim. iv. 6-8.

42 THE RESURRECTION [lect. ii.
what they saw of their Risen Master ; and we can
only infer that that sight roused them from their
despondency to the new and vigorous life of the
early Church. In the case of St. Paul, upwards of
twenty years of unparalleled labours are before us,
with Epistles of his own, laying open, at every stage
of that long period, the inmost feelings of his heart,
revealing often in the most incidental manner the
motives by which he was animated, enabling us to
study him with the most minute analysis, showing
us the whole secret of his life and work. And what
was that secret ? It has been said by the great leader
of the negative school of criticism on the Continent
that it was the impressiveness with which the death
of Jesus came all at once to stand before his soul,
and that "from the moment of the revelation in which
the Son of God was revealed in him, he lives only in
the contemplation of the Crucified One ; his whole
system of thought turns upon this one fact." x The
same idea, though not used for the same purpose,
probably prevails in much wider circles. But it is
not correct. The importance attached by St. Paul
to the death of Christ depends not simply on the fact
that Jesus died, but on the fact that he who so died
was afterwards the Risen One. It was not by the
thought of the death of Christ as a sacrifice for sin
that St. Paul was led to the thought of His Resurrec
tion. The process in his mind was the reverse. It
1 Baur, History of the First Three Centuries, p. 47.

lect. ii.] OF OUR LORD. 43
was the thought of His Resurrection, the thought
that by it He had been proved to be the Son of God
with power, which showed the peculiarity and im
portance of His death. Christ himself, the Second
Adam, the " Man from heaven," is the centre of the
Pauline Theology ; and it was as the Risen Lord that
He appeared to him in that character. Even were
we to accept Baur's view, we should still have to
explain how that death upon the cross, which in the
eyes of a Jew was fatal to Messianic claims, not only
lost its shame to the Apostle, but became to him the
germinating principle of a new order of things by
which the world was to be transfigured and glorified.
There would be only one solution of the difficulty,
and that solution the Resurrection.1 Hence it is that
in many a passage in which St. Paul speaks of Jesus,
His Resurrection, although it may not be expressed,
is implied. The title " Lord," in particular, so often
used by him, always carries us to His heavenly not
merely to His earthly glory ; 2 while the general tone
of the Apostle's language, both in his addresses in the
Acts and in his own letters, shows us that faith in a
risen and living Christ is the undercurrent by the
force of which he is irresistibly borne along, whatever
at any particular moment are his feelings or pur
poses or aims. It is not conceivable that so powerful
an effect should have been produced upon him, had
he not himself been thoroughly satisfied as to the fact
1 Note 21. 2 Note 22.

44 THE RESURRECTION [lect. ii.
to which alone it can be traced. It is certainly out of
a conviction as clearly formed and as firmly held as
human conviction can be that he speaks. Let us
suppose for a moment that he was wrong, it would
evidently have been a hopeless task to try to convince
him that he was so. We may listen to him or not ;
his testimony will never change.
All this is the more remarkable when we consider
that St. Paul was thoroughly alive to the extra
ordinary nature of the fact, and that he gives his
testimony as one who is both aware that it needs
confirmation by others, and that he is under a solemn
sense of responsibility to be faithful. We see the
first of these points in his summary of witnesses in
the opening verses of 1 Cor. xv., and in the expres
sion which comes in so incidentally at verse 6, when,
mentioning the five hundred brethren, he adds, " of
whom the greater part remain unto this present, but
some are fallen asleep." We see the second in verse
15 of the same chapter, in the horror with which he
shrinks from being "found" a false witness of God,
because he has " testified of God that He raised up
Christ ;" for the word "found" shows us that he is
thinking of Divine not human judgment, that he is
witnessing at the bar of God and not of man.1
In circumstances such as these, St. Paul gives his
testimony to the Resurrection of our Lord ; and he
so gives it that the most skilful counsel in a modern
1 Note 23.

lect. ii.] OF OUR LORD. 45
court of law will scarcely venture to think that,
were the Apostle now before him, it would be in his
power to shake it by any cross-examination which he
could conduct. Even Baur abandoned the attempt
to explain it fully. " It is true," he says, " that no
analysis, whether psychological or dialectical, can
detect the inner secret of the act in which God
revealed His Son in him;"1 in other words, the
miracle being impossible, and the inner process in
the Apostle's mind inexplicable, all that we can do
is to ask as to any step which prepared the way for
his transition to the Christian faith. Such a state
ment cannot satisfy inquirers ; and it has not done so.
Baur's own disciples have been dissatisfied, and have
resorted to the theory of visions. The value of that
theory must remain for consideration in my next
Lecture. In the meantime it is clear that we have,
in the Apostle of the Gentiles, not only a witness for
a bodily Resurrection of our Lord, but one whose
evidence is confirmed and strengthened by every
consideration that can lend it weight.
II.
We have not only the evidence of St. Paul, but
also that of others of the Apostles. It is true that
writings of only two or three of their number have
come down to us, so that we cannot, in the case of
1 u. s., p. 47.

46 THE RESURRECTION [lect. ii.
all of them, refer to actual words which they em
ployed. But, when we can do so, nothing can be
more explicit than their statements. We have the
witness of St. Peter, so often given both in the Acts
of the Apostles and in his own First Epistle, that it
seems hardly necessary to quote any special passage.1
St. John, in the Apocalypse, speaks of Jesus Christ
as the "first born of the dead."2 And the writer of
the Epistle to the Hebrews, while implying through--
out his whole argument as to the High Priesthood of
Christ that the Lord is risen, draws his Epistle to a
close with prayer, on behalf of his readers, to the
God of peace " who brought again from the dead our
Lord Jesus."3
We are not, however, left to such words as these.
Both in the case of those who wrote them, and in
that of the other Apostles, we have something more
powerful than words : we have their lives. We can
compare what they were immediately after the Resur
rection with what they were before it. The change
is marked and striking. The men who, but a few
days previously, had been so timorous that they had
shut themselves up in an apartment with closed
doors for fear of the Jews, now hasten to the most
public places in Jerusalem, that they may testify to
the innocence of their Master and to the guilt of
1 Actsi. 22; ii. 24-33; iii. 13-15; iv. 10; v. 81, 32; x. 40-42;
1 Peter i. 3-21; iii. 18-21.
2 Rev. i. 5. 3 Heb. xiii. 20.

lect. ii.] OF OUR LORD. 47
those who crucified Him. The men who had not
only quailed before the authorities when their Lord
was seized, but had forsaken Him in His hour of
utmost need, now face without hesitation the highest
tribunal of the land, and openly defy it. The men
who shrank from suffering to such a degree that the
boldest of them disowned his Master's allusion to its
coming, now'glory in affliction, persecution, and death.
Weakness has given place to strength, sadness to joy,
despair to hope. Above all, the narrow prejudices of
their time have been overcome ; and they rise to the
thought of a whole world gathered into one family of
God, each nation equally dear to Him, each equally
fitted to serve Him in its own place. Things like
these are the tokens of a change so great that we
seem to move in a region of fiction when we speak
of it. Yet it is not denied that it was real. How is
it to be explained? It needs explanation, and no
explanation is even attempted except one. The
Apostles believed that they had seen the Risen and
Glorified Lord : whether they deceived themselves is
not the question now. It is enough for us at present
that they did believe, and that these results can be
traced to nothing but that faith.
Nay, further, we ought not to overlook the fact
that the very office of Apostle which they held, was
much more intimately associated in their minds with
the Resurrection of Christ than we commonly suppose.
We have seen how closely the two things were con-

48 THE RESURRECTION [lect. ii.
nected in the case of St. Paul. He felt that his
apostleship depended on his having seen the Risen
Lord. But this was not because to have seen Him
was a mere matter of Christian privilege, by which
he was placed upon an equality with the eleven who
had been in Christ before him. Both in their case
and his, the connexion with the Resurrection of
Jesus was of a much deeper kind ; and it lay in the
very nature of the apostolic office that the person
clothed with it must be a " witness " of the truth out
of which it sprang.1 Every apostolic work or suffer
ing leads, therefore, directly to the thought of the
Risen Saviour. The more faithfully the work was
done, the more patiently the suffering was met, the
more have we testimony to Jesus, not simply as He
died, but as He rose again.

III.
In addition to the evidence of St. Paul and of
other Apostles, we have also that of many of the first
disciples of Christ. Putting out of view the appear
ance to St. Paul, ten different appearances of the
Risen Saviour are recorded in the New Testament.2
It is by no means certain, indeed, that even these are
the only ones, for the language of St. Luke, when he
says that " unto the apostles whom He had chosen
1 Acts i. 22. For a fuller statement on the point see Lecture VI.
v Note 24.

lect. ii.] OF OUR LORD.

He showed himseK alive after His passion by many
proofs, appearing unto them by the space of forty
days, and speaking the things concerning the king
dom of God,"1 would seem to imply that there may
have been other occasions when the Apostles enjoyed
the opportunity of beholding and conversing with
their Master. But, whether absolutely all or not,
ten appearances are those of which alone we have
positive information, and to them we must confine
ourselves. Even the evidence connected with them,
indeed, there is no time to consider in detail ; but it
is so well impressed on every memory that, without
attempting this, some of its general characteristics
may be noted. Let us mark, —
1. The variety of circumstances under which the
Risen Saviour appeared. It was not simply to one
person or set of persons that He manifested Himself
at different times ; nor was it only to persons whose
frame of mind at the moment may be supposed to
have been the same. The women in a company; the
two disciples on the way to Emmaus ; the Apostles
assembled without the doubting Thomas ; the same
Apostles assembled with Thomas in their midst ; the
five hundred brethren; the seven Apostles by the
Sea of Tiberias ; the eleven who were present at the
Ascension; Mary Magdalene, Peter, James, — each
of these last alone,— how different are the groups
which witnessed the stupendous fact ! Nor were the
1 Acts i. 3.
E

50 THE RESURRECTION [lect. ii.
feelings of these different groups, at the instant when
the manifestations were made to them, less various
than the groups themselves. The women departing
quickly from the sepulchre with fear and great joy ;
Mary Magdalene standing without the sepulchre
weeping ; the two disciples talking in sadness of
all the things that had happened ; the Apostles
assembled with shut doors for fear of the Jews ; the
same Apostles again assembled, with the addition of
one who was resolved to put any appearance which
they might witness to the strictest proof; the brethren
in Galilee gathered together in obedience to Christ's
command, and in wondering expectation of what was
to happen ; the seven engaged in their old occupation
as fishermen ; the eleven at Mount Olivet already
convinced, their incredulity over, and rejoicing in the
presence of their Lord with the full assurance that it
was indeed Himself; — is it possible to conceive a
greater variety of moods than those in which they
were, to whom Christ showed Himself alive ? On
many of these occasions, too, our Lord did not appear
only for a moment, striking them with a sudden
astonishment, and then disappearing from their sight.
He spoke to them, and they were able to treasure up
His words. He gave them in many particulars their
commission to the world, and in the spirit of it they
spent their whole future life. He encouraged them
by His promises, and they found in them their stay
amidst all the persecutions which they afterwards

lect. ii.] OF OUR LORD. 51
endured. It is hardly possible to think of a greater
variety of circumstances calculated to test the reality
of the impression made on them.
2. While the opportunities of observation enjoyed
by the Gospel witnesses were thus favourable, the
characteristics of their evidence itself are not less
worthy of our regard. It exhibits a minuteness and
circumstantiality which it is difficult to connect with
anything but the position of eyewitnesses in perfect
possession of every faculty for forming a sound and
healthy judgment ; with eyes to see, and ears to
hear, and hands to handle ; able to give attention to
whatever happened in their presence, and with the
power of memory to retain it. It is distinguished by
a simplicity which avoids all exaggeration, makes no
boast of enthusiastic feeling, and frankly confesses a
large measure of ignorance and blindness ; whereas,
had it been the result of either conscious or uncon
scious invention, it could hardly have failed to bear
marks of the excitement which gave rise to it. At
the same time it is presented with a gravity and
seriousness showing how fully alive the witnesses
are to the nature of the fact to which they testify.
There is no lightness of sentiment in regard to it,
but rather a deep and solemn sense of its supreme
importance — such a sense as leads them to communi
cate it with eager haste to one another, and not only
to speak of it amongst themselves, but to proclaim it
in the most public and open, in the boldest and most

52 THE RESURRECTION [lect. ii.
decisive, manner, — in the Temple, in the synagogues,
before the people, before their rulers, before Gentiles
as well as Jews, " in Jerusalem and in all Judea and
Samaria, and unto the uttermost part of the earth."1
The Resurrection of their Lord was the very kernel
of their message to mankind — that without which it
seemed to them that their preaching would have been
vain, and the faith of their hearers also vain. We
may sometimes think that even without it they had
enough to tell the world. Could they not have spoken
only of the love of Jesus, of His life for man, of His
death upon the cross, of His holy example, of the
good hope which He had given of a happier home than
earth ? It is unnecessary to make such a supposition.
The more we magnify the other truths of Christianity,
the more must it seem strange to us that the Resurrec
tion of our Lord should hold the place it does in the
Christian testimony of the early disciples, unless they
were convinced of its unparalleled importance.
3. We ought not to forget that the evidence was
published to the world on the very spot where, and
at the very time when, the event was said to have
happened, and that no one was able to controvert it.
Forty days indeed passed during which there was
little occasion for contradiction, because the disciples,
in obedience to their Master's own command,2 made
no proclamation of the fact. Ten days more followed,
while they waited in silence and seclusion for the
1 Acts i. 8. 2 Luke xxiv. 49 ; Acts i. 8.

lect. ii.] OF OUR LORD. 53
promised Spirit. During that period they had ample
opportunity for reflection, alike upon what they were
to preach, and upon the reception which,, in preaching
it, would in all probability await them. We cannot
suppose that they did not think of these things ; yet,
no sooner were the ten days over, than they at once
came forth announcing the Resurrection of Jesus as a
leading part of their message to men.1 At a moment
when it was yet possible to test every incident, to
examine every witness, to expose every trace of
fraud, — the Apostles openly and unhesitatingly pro
claimed the fact.2 And all this liability to exposure,
if the witness was false, continued upwards of twenty
years, until at. least the first Epistle of St. Paul to
the Corinthians was written.3 Nor does any serious
effort seem to have been made by rulers or Pharisees
to contradict the testimony. Among the people, in
deed, the story — spread abroad at the first moment
of alarm — that the disciples had stolen the body while
the soldiers of the guard slept long continued to
circulate.4 But no reliance appears to have been
placed upon it by any in authority. In all the trials
recorded in the Acts of the Apostles the charge was
not once repeated by those who had the first preachers
of the Gospel at their bar. Yet this could not have
arisen from any idea that the story of the Resurrec
tion was either unimportant or unworthy of refuta-
1 Acts ii. 24. 2 Acts iii. 15 ; iv. 10-33. * 1 Cor. xv. 6.
4 Matt, xxviii. 15.

54 THE RESURRECTION [lect. it.
tion. The most striking proof of the contrary is
indeed afforded by the singular contrast presented by
the Sadducees in their eager opposition to the first
preachers of the Gospel, and their general indifference
to the preaching of our Lord Himself. The preaching
of the Resurrection, not of the general resurrection,
but of that of Jesus Himself as a thing which had
actually taken place, roused within them a spirit of '
persecution from which they had hitherto been free.1
Even before the event happened, the chief priests had
been desirous to anticipate it.2 It was indeed the
most urgent interest of all, whether Pharisees or
Sadducees, to refute the fact. The Church which they
so much dreaded was rising around them by the
preaching of the Resurrection of its Founder.
Thousands were converted by the tidings that One
whom they had crucified as a malefactor had been
brought back by the Almighty from the grave. If
this statement was true, they, and not the Christians,
were in opposition to that God in the knowledge of
whom they gloried, — they, and not their victims,
were contending against the most signal manifestations
of His will. They were certainly not blind to this ;
their whole conduct proves the contrary. It is not
that of men indifferent or scornful, but of men who,
desirous to convict an adversary, have no argument
sufficient for the purpose. They resort neither to
evidence nor reason, but to violence — the last argu-
1 Note 25. 2 Matt, xxviii. 13-15.

lect. n.] OF OUR LORD. 55
ment of despair. They threaten, they imprison, they
rouse popular prejudice against the witnesses of the
fact ; the fact itself they do not touch.
Is there any defect in all this evidence ? We are
told that there are two.
1. In the first place, it is said that we have no eye
witness of the Resurrection itself ; no one beheld the
Saviour rise.1 But what of that? A friend has been
absent on a journey, and no one witnessed his return.
Would any member of his family dream for a moment
of urging, when he is found in his own room, that
it was not himseK? There might be an emotion of
joyful surprise, and an inquiry when and how he
came ; but it would never occur even to the wildest
scepticism to question his identity upon a ground so
trifling as that he had not roused the household when
he entered. So also in the case before us. The whole
question turns upon the fact that our witnesses
recognised their Lord after He rose to be the same
Lord whom they had known before He died. They
might have been mistaken; but that consideration
the objection does not touch. It relates solely to the
fact that they did not behold Him in the act of
rising ; and, so far, it is absolutely valueless if they
afterwards knew Him to be the same. He had died,
He had been buried, He was now beside them ; and
He could not have been so if He had not risen. Or
suppose that they had actually seen Him come forth
1 Note 26.

56 THE RESURRECTION [lect. ii.
from the tomb on the Resurrection morning, and had
proclaimed to the world that they had done so, does
any one imagine that their evidence would have been
strengthened by such a statement? Their recogni
tion of Him would have had no more legitimate
grounds than those upon which it rested at a later
date ; and theories to account for their delusion
would have been as easily multiplied as they are
now. 2. It is urged, as a second defect in our evidence,
that our different witnesses are inconsistent with each
other, thus confirming the suspicion that their accounts
are not historical, but mythical or legendary. One
or two general observations may be made on this.
There must always be a certain allowance for
divergences when we have before us narratives of
the same event by different persons. No two men
see the same thing exactly in the same way, or receive
from it precisely similar impressions. If they are
faithful to themselves, they must differ from one
another, x and it is the province of the impartial judge
to disentangle the different statements, and to deter
mine whether the fact as a whole, or how much of it,
is true. This general principle is as fully applicable
to Scripture as it is to legal processes. However
miraculous any fact there related may be, nothing
is more certain than that the record is given us
through the same laws as those which regulate all
1 Note 27.

lect. ii.] OF OUR LORD. 57
history ; and that we are thus entitled to apply this
principle to it with the same precision, and to the
same extent, as in every other case. Statements
directly and positively contradictory as to the main
point at issue would undoubtedly justify our reject
ing it ; but where the main point is admitted by
every witness, slighter differences are not only per
fectly consistent with its truth, but are of the utmost
importance for establishing it. This is precisely the
state of matters with which we have now to deal.
It is denied by no one that through all the evidence
afforded by our witnesses there runs the one decided
conviction that their Risen Lord had manifested
Himself to them or others. They thoroughly
believed that; they wished to give expression to
their belief. Unless it can be shown that the
differences are such as to lead us to the thought
of mythical or legendary exaggeration, we are bound
to give them the benefit of a principle of universal
application. It is further to be observed, therefore, that the
divergences of our Gospel narratives bespeak an
origin wholly different from that of the legend or the
myth. Accretions springing from such sources are
unregulated and loose. They bear upon them the
marks of the popular imagination, and they are con
nected with hopes cherished by a united people, rather
than with obligations to a moral and religious state,
which different classes of a community must see in

58 THE RESURRECTION [lect. it.
a light peculiar to themselves. It is with the latter
that we have to do. In the case of our Evangelists
we mark no working of a general fancy heaping up
various particulars, but special aims in accordance
with their special circumstances and work. We do
the Evangelists injustice when we regard them as
witnesses in a court of law, who have been summoned
to prove a fact, and who have deliberately taken it in
hand to do so. Such is not their position. In those
days men did not need to have every great fact of
the Christian faith proved to them by historical narra
tive before they believed. They did not wait for one
witness after another to come forward and demon
strate the truth of the varied doings and sufferings of
their Lord. The first stirrings of faith were awakened
by the general tradition of the Church. Men were
attracted to her by the sight of her blessed and
glorious life ; and then they were gradually, within
her bosom, made more and more acquainted with
the fulness of the facts from which that life sprang,
and by which it was sustained. So far as their faith
was at first concerned they could have done, and they
actually did, without the Gospels altogether. But
they naturally desired to hear more of the life of
Jesus ; those who had been eyewitnesses of His
majesty were as eager to write what they had seen ;
and thus, with a view mainly to the satisfaction of
present wants, and with little, if any, thought of
affording for the benefit of future generations a con-

lect. n.] OF OUR LORD. 59
temporaneous history of events, our Gospels came
into existence.1
If this be so, it will be at once seen that the point
of view from which the different accounts of the life
of Christ given in the Gospels, and, amongst others,
the different accounts of His Resurrection, sprang,
could not fail to exercise a material influence upon
the structure of the narratives. It is not the relation
of simple objective facts that will occupy the thoughts
of the writers ; it is these facts in the light in which
they are of special interest to themselves, and to
those for whom they write. Each writer will select
what is most appropriate to his object ; he will be
to a certain extent indifferent to its bond of connexion
with what he is not concerned to relate; he will pass
suddenly into that for which he cares ; and, while
he will not depart from historical truthfulness, he
will yet so handle his materials, that in order to
understand them we must keep distinctly before us
his special aim.
Godet, in a short essay on the Resurrection of
Christ, has touched upon this point. He compares
the different narratives of the Resurrection to the
different pieces of a child's map which, when taken
down, a little care can reconstruct.2 The comparison
leads the reader to expect too much. We are not
dealing with the solid pieces of a child's map, each of
which fits in exactly to its proper place in the whole.
1 Note 28. 2 Conferences Apologitiaues, i. p. 15.

60 THE RESURRECTION [lect. ii.
We are dealing with facts capable of being differently
viewed, and certain to be so, when brought into contact
with minds interested in different aspects of the truth.
In point of fact, when we turn to the narratives
of the Resurrection in the four Gospels, we find them
distinguished in a marked degree by this character
istic. The purpose of the different Evangelists is
simply to present the Resurrection of their Lord in
a light corresponding to that in which they had
treated His whole previous life. Thus it is that St.
Matthew, having been occupied with the Galilean
ministry, as that in which he beheld the fulfilment
of Old Testament prophecy,1 and having throughout
the whole of his Gospel set forth Jesus as the Bringer
in of a true righteousness, as the great Lawgiver of
the New Testament Economy, has these thoughts
mainly in his mind when he comes to the Resurrec
tion. The appearances in Galilee assume supreme
importance in his eyes, and the idea of the Lawgiver
may be traced in those words of the Risen Lord which
He alone has preserved, " Go ye therefore, and make
disciples of all the nations, teaching them to observe
all things whatsoever I commanded you."2 Thus it
is that in the closing verses of St. Mark's Gospel, in
which the early Christian Church recognised a nar
rative corresponding to the Gospel to which they were
added, we find particulars and words of the Risen Lord
which at once recall to us that mighty march of His
1 Matt. iv. 12-17. 2 Matt, xxviii. 7, 10, 16-20.

lect. ii.] OF OUR LORD. 61
power with which we have been made familiar by the
Gospel as a whole.1 Thus it is that St. Luke, who
had especially set forth the human Saviour and the
universality of His mission of forgiveness, seizes upon
those things in connection with the Resurrection
which illustrate the same points. He alone tells us2
of the broiled fish eaten by the Risen Jesus for the
purpose of showing that He was still what He had
always been, the human Friend.3 He alone speaks,
not as St. Matthew, of teaching all the nations, but
of repentance and remission of sins to be preached
to all ;4 and he alone tells us of the consolatory
blessing with which, lifting up His hands, the Lord
blessed His disciples when He ascended to heaven.6
Finally, it is thus that St. John, to whom Jesus is the
prophet not so much of Galilee as of Judea, and who
had been occupied throughout all his Gospel with the
manKestation of His glory, and with the triumph of
faith over unbelief, fixes upon those particulars con
nected with the Risen Lord which illustrate the same
truths. The " manifestations " of which he speaks
are. mainly those in Jerusalem; and even these are
related, less for the purpose of convincing us that the
Lord had risen than for the sake of pointing out the
nature of His resurrection-state, and the manner in
which the loftiest confession of the Gospel was drawn
forth byit, " My Lord and my God."
1 Mark xvi. 9-20. 2 Luke xxiv. 41-43. 3 Note 29.
4 Luke xxiv. 47. 5 Note 30.

62 THE RESURRECTION [lect. ii.
These differences not only presuppose the existence
of the same belief ; they are inexplicable without it.
The streams are slightly coloured by the different
soils through which they have passed, but they con
duct us to the same fountain-head ; and that is
enough for our present purpose.
The alleged defects in our evidence, therefore, fail
to establish the point for the sake of which they are
urged ; and we are entitled to fall back upon our
early Christian witnesses, as witnesses whose evidence
is marked by all the characteristics that can lend it
force. rv.
A fourth branch of direct evidence is to be found
in the rise and continued existence of the Christian
Church, with her life and institutions. It is admitted
in the fullest manner by those who reject the fact of
the Resurrection, that the belief of it was absolutely
necessary to- disperse those doubts of the early fol
lowers of Christ which had been occasioned by His
death. 1 Let us consider for a moment the importance
of this admission. The origin of the Christian Church
cannot be explained without the belief in the Resur
rection of her Head. Then it must be impossible to
show that Christianity and the Church were a mere
stage of human development, a mere product of
natural forces working at the moment, unless it can
1 Note' 31.

lect. ii.] OF OUR LORD.

also be shown that not only the idea of a resurrec
tion, but of such a resurrection as that of our Lord,
was one of these forces, and that at least the germs
of the belief already, existed in the preparatory stage.
We must be able to educe from the ideas of the time
preceding something that approaches to the concep
tion of a risen and glorified human body. Natural
development of ideas admits of no sudden break — of
no introduction of anything entirely new. It may
weU be doubted whether more is not lost than gained
by the admission before us to the cause for which it
is alleged. But, apart from that, it only throws us a
step further back. If there was no Resurrection of
our Lord, how did men come so to believe in it as to
form themselves into a Christian Church ; to separate
themselves at great cost from the community around
them ; to constitute themselves into a distinct body,
with rules, principles, aims, and hopes, which were
both a new thing on the earth and peculiar to them
selves ? Either the fact must have taken place by
Divine interposition, or the culminating moment of
a long process of preparation for it in the natural
education of the world must have come. Our op
ponents hardly meet us here in a perfectly straight
forward spirit. When it is their object to discredit
the testimony upon which we rest, all those expres
sions of the Evangelists which illustrate the mysteri
ous and apparently unnatural character of the body
of the Risen Lord are brought prominently forward.

64 THE RESURRECTION [lect. ii.
When it is their object to show that a conception of
immortality, or even of a bodily resurrection, existed
in the ideas of the age, the thought of these peculi
arities is dropped, and Christ's resurrection-body is
referred to as if it were simply the body which He
had possessed before. Such a change of meaning is
unfair. The peculiarities of the Lord's resurrection-
body must be kept distinctly in view ; and when
they are so, it is impossible to produce the faintest
shadow of evidence that before the Christian Church
came into existence there was any preparation for such
an idea in the minds of men. Even after the idea was
received, no attempt was made to bring into harmony
its apparently discordant elements. St. Luke, by
whom both classes of facts bearing on the nature of our
Lord's resurrection-body are so distinctly mentioned
in the twenty-fourth chapter of his Gospel, simply
states them. The same remark is applicable to St.
John in the twentieth chapter of his Gospel : and it
is only in the writings of St. Paul that we meet with
that conception of a " spiritual body " in which both
are blended into one. Such, however, could not have
been the case had the idea grown up gradually, and
according to those laws of order which produce in the
course of ages all the harmonious relations of the
universe. Time smooths the edges of things that pass
down its stream side by side. It mingles gently
into one the waters that, flowing from different
sources, were discordant at the first.

lect. ii.] OF OUR LORD. - 65
Whence then, if the Resurrection of our Lord was
not a fact, did the Church obtain a conception of it,
which, while embracing such peculiar elements as
those now spoken of, was at the same time so clear
and powerful that by the confession of our adver
saries, it alone accounts for her existence ? Baur says
that we are not bound to answer such a question ;
that it is unnecessary to account for the belief; that
it is enough for us to know that it was there.
But Strauss has justly rebuked his master for so far
departing from the province of the historian j1 and
Strauss is right. We must account for it. The
Church of Christ has been too important an institu
tion, and her beginning falls too much within historic
times, to permit us to be indifferent to the rise of a
belief without which she would have been extin
guished at the moment of her birth.
If, therefore, an ' account of this belief must be
given, and if everything is against the supposition
that it was simply due to the natural growth of
thought, we are thrown back upon the only other
explanation possible. _, The first Christians must have
been satisfied that those who proclaimed the Resur
rection of Jesus had ample evidence of ii They
must have questioned them regarding it to' a much
greater extent than has been told us. In Palestine
beyond Jerusalem, still more in foreign cities, there
must have been eager discussion concerning all the
1 Note 32.
F

66 THE RESURRECTION [lect. ii.
facts which constituted the substance of the first
proclamation of the Gospel. Can we imagine that
among these the Resurrection of Jesus would not be
a main point of inquiry ? Would it be accepted more
easily than the story of His life or of His death ?
We are apt to think that we have the whole process
that led to the formation of the Church set before us
in the Acts of the Apostles, instead of which we have
only the most meagre and imperfect outlines of it.
Yet the disputings, the questionings, the long-con
tinued meetings, that are there alluded to,1 are
enough to show us how the first preachers of the
Gospel would be examined and cross-examined as to
what they related. If these things did not generally
awaken faith, they were at least necessary to confirm
it. The Church must have had, what she certainly
supposed herself to have, intelligible reasons for her
faith. Belief in the Resurrection of her Lord was no
subordinate element in her views. The place occupied
by it in the mind of St. Paul has its perfect parallel
and analogue in the place which it occupied in her
mind. The Epistles of the great Apostle, which
testify to his own feelings, also testify to hers. He
writes not only as a teacher, but as a partaker with
the Church of a "mutual faith;"2 and as we often
learn from a letter less of the writer than of his cor
respondent, we can judge from the way in which the
Apostle speaks of the Resurrection of his Lord, how
1 Note 33. 2 Rom. i. 12.

lect. ii.] OF OUR LORD. 67
deeply the life and mind of the Church also were
penetrated and pervaded by it. The Church, in fact,
was reconstructed on the basis of this belief.1 As it
was the special fact to which the Apostles witnessed,
so also it was the special point upon which the faith
of their converts was fixed. It could hardly indeed
have been otherwise. Let us place ourselves in the
position of the early Christians, and we shall at once
be satisfied that we could not possibly have believed
in Jesus as Lord of the whole earth, as the Bestower
of a complete and universal salvation, as the Source
of our life, and as our final Judge, had we only known
Him to be One who had ended His career upon the
cross. All the most important elements of what
we understand by faith, together with all that lends
to it its elevation and its ¦ power, would in
such a case have been awanting. It simply could
not have existed, and the Christian community
could never have been formed. We have a striking
illustration of this in those members of the Corin
thian Church with whom St. Paul reasons in the
fifteenth chapter of his first Corinthian Epistle.
They denied the possibility of their own resurrection.
They did not deny the Resurrection of Christ. The
whole argument of the Apostle proceeds on the
supposition that they maintained it, and that to have
abandoned the belief would have involved a denial
1 See this point fully brought out in Row's Bampton Lectures,
p. 323 and elsewhere.

68 THE RESURRECTION [lect. ii.
of their Christian calling, and a surrender of their
Christian position. Nor is it any disparagement to
the death of Christ to speak thus. That death is
in reality the foundation of the whole Christian
system, and it was not because the Resurrection
was more important in itself that it received its
prominence. We have to recall to mind the cir
cumstances of the time. Men had not yet learned,
like us, to glory in the cross of Christ. It was the
main difficulty in their way. To the Jew it was a
stumbling block, and to the Greek foolishness. The
Resurrection dissipated the shame, and threw light
on what was otherwise unintelligible. From the
Exaltation, therefore, men were to reason back to the
Humiliation, and in the Christ risen were to under
stand the Christ crucified. Without the one, the
other would simply have prostrated those who had
been awakening to a sense of Christ's moral and
spiritual power, and the smiting of the Shepherd
would have been the scattering of the sheep.
If we turn to other facts bearing upon the life of
the early Church, we find all that has now been said
confirmed. We have the institution of the Lord's day, of
which there are traces within a week of the Resurrec
tion, and which no one will dream of denying was ex
pressly designed to commemorate that event. Surely
there must have been a depth of conviction as well as
an amount of power difficult to estimate, in a belief

lect. ii.] OF OUR LORD. 69
that could lead to such an institution. Nor do we see
the full force of this until we remember the totally
different conceptions which the Sabbath and the
Lord's day expressed, — the one the last day of the
week, when man, weary of the work of the world,
desired rest ; the other, the first day of the week,
when, about to enter upon the work of the world, he
sought the joyful strength of God in which to face it ;
the one commemorating the close of the old creation,
the other, the beginning of the new. A whole world
of the most Divine ideas lies in our drawing aright the
distinction between the Sabbath and the Lord's day ;
and yet that great distinction came in a moment.
How ? Because it was believed that Jesus rose from
the grave on that first morning of the week. It was
this fact that made the difference, and a more power
ful testimony to men's conviction of the truth of the
event within a week after it is said to have happened,
it would be impossible to produce.
Akin to the institution of the Lord's day was
that of Easter day, — that one day in the year when,
in the commemoration successively of the great facts
of the Lord's life, the Church commemorated His
Resurrection. That Easter feast was the culminating
point in the series of festivals which expressed the
truly Christian and exquisitely beautiful idea of the
Christian year. It was styled the Queen of Days and
the Festival of Festivals.1 To it all the months from
1 Bingham, Book XX. chap. v. 5.

70 THE RESURRECTION [lect. ii.

Advent rolled on, gradually swelling up to Easter's
burst of praise. For it the Church waited, that on
that day she might break into all the heavenly joy of
her new creation ; among the finest hymns of her
poets are Easter hymns ; and so keenly did she feel
in regard to it that a controversy in the second haK
of the second century, as to the particular day on
which Easter should be celebrated, nearly rent in
twain the Eastern and Western Church, which took
different views upon the point. The testimony of
the institution of Easter is like that of the institution
of Sunday, a testimony to the deep and powerful hold
which the belief in the Resurrection of her Lord had
over the Church's mind.
We trace the same fact, further, in the Liturgies
of the Church, for in the very earliest forms — handed
down from still earlier times — they speak of our lift
ing up our hearts unto the Lord, that is, unto the
Risen, Living Lord.
Once more, we have the language of secular as
well as sacred life to appeal to, for it is a well-known
fact that, in the first ages of the Church, a frequent
salutation of Christians to one another, when they
met, was " Christ is risen."
It thus appears that from the dawn of her history
the Christian Church not only believed in the Resur
rection of her Lord, but that her belief upon the point
was interwoven with her whole existence. Her
institutions and forms of worship were moulded, the

lect. ii.] OF OUR LORD. 71
very language of her daily life was coloured, by it.
The stream leaps all at once, like the streams of Syria,
from its fountain-head ; and that which lends to it its
volume, its impetus, and its colour, is faith not in the
death only, but in the Resurrection of the Christ.
Whence came this faith, at once so powerful and uni
versal, upon a point so hard to credit as the rising
from the grave of one who had died and been buried?
There is nothing to account for it except the fact
that the Lord actually rose. V.
While speaking of the positive evidence of the
Resurrection of our Lord, it may be further urged
that the fact, K true, harmonises all the other facts of
His history. This argument, indeed, cannot be urged
with those who deny at once His superhuman origin
and His superhuman life ; but it may be urged with
propriety in the case of aU who, admitting these, have
doubts in regard to His Resurrection. If the latter
be true, all else that is made known to us regarding
Him falls into harmony and order. The light shed
into the tomb when the stone was rolled away becomes
an emblem of that light which is reflected along His
whole previous life, with its mingled elements of
greater than human grandeur, and yet greater than
human sorrow. We can understand the miraculous
conception, the God manifest in the flesh, the miracles

72 THE RESURRECTION [lect. ii.
of Divine power and love, the teaching whose depth
of meaning all the centuries that have passed since
then have not been able to exhaust. We can under
stand, also, the sufferings so much greater than those
of ordinary men, — the sorrow of which it was said,
" Was ever sorrow like unto my sorrow ?" With the
Resurrection of our Lord eveiything else that has
been revealed of Him assumes proportion, order,
harmony ; without it all is mystery, — a lock without
a key, a labyrinth without a clue, a beginning with
out a corresponding end. VI.
There is yet another point to be spoken of for a
moment, though the evidence afforded by it may be
said to be rather negative than positive, — the empty
grave. That on the Resurrection morning the grave
was empty is hardly denied. Some even of the most
zealous opponents of a bodily resurrection look upon
the fact that the grave was empty as one of the most
settled in connexion with this whole inquiry.1 But
if it was so, while yet there was no Resurrection, the
body must have been taken away either by friends or
foes. Had it been taken by the latter, it would
certainly have been produced as the most effectual
way of silencing for ever those who roused so much
indignation by their preaching of the Risen Lord.
1 See Schenkel in his Charakter-Bild Jesu, p. 331.

lect. ii.] OF OUR LORD. 73
Had it been taken by the former, the Church of
Christ would have rested not so much upon delusion
as upon fraud — upon fraud springing from motives
perfectly inexplicable, and leading to results totally
different from any that could have been either in
tended or looked for. Nor can it be said that, with
out inquiring into this particular point of all, we may
easily regard it as one of the legendary accretions of
a later date; for in that case our Gospels would
surely have mentioned the appearances of the Risen
Lord first, and the emptiness of the grave would
have been noted only as a subsequent and subsidiary
circumstance. But the singular thing is, that this
procedure is reversed. In all our narratives the
emptiness of the grave is mentioned first, and the
appearances of the Risen One follow. Nothing
could better establish the fact that the grave was
empty when it was first visited on the Resurrection
morning ; and if it was, we must either take refuge,
like Strauss, in the wholly untenable idea that Jesus
was never buried there, or we must find in the fact
a strong corroborative testimony of the truth of His
Resurrection. It is impossible to enter farther into the historical
evidence for the Resurrection of our Lord, but one
remark must still be made. The evidence hitherto
adduced has been exclusively historical, and it was
necessary that it should be so. Other evidence con
nected with the meaning of the fact with which we

74 THE RESURRECTION [lect. ii.
deal will meet us as we proceed. But it is in the
fact first, in the idea afterwards, that the vast import
ance of the Resurrection of our Lord is to be found.
Before we can be influenced by it we must be con
vinced by distinct historical evidence that it actually
took place. It may have a deep foundation in human
nature ; it may satisfy what seem to be inextinguish
able longings and aspirations of the human heart ; it
may be the end to which all other religions uncon
sciously point that have exerted, or that still exert,
sway over millions of our race ; it may reconcile the
contradictions of these religions, and may blend into
one harmonious whole the antitheses which they
present. Considerations such as these can never be
despised by one who would study the history of man ;
and they may lend a powerful subsidiary weight to
that evidence of the fact which we are able to pro
duce.1 But unless the Resurrection of our Lord be
first established as a historical fact, its value even
for these purposes is destroyed. It then takes its
place in a series of human speculations, which, though
they may have been so far pervaded by the Divine
Spirit, and may be " broken parts " of Him without
whom " was not anything made," and in whom what
" was made was life," 2 have yet nothing in them of
1 Comp. the valuable Essay byR. H. Hutton on "The Incarna
tion and Principles of Evidence," in his volume of Theological
Essays. 2 John i. 3, 4. For the rendering here adopted see the Com
mentary on St. John spoken of in Note 5.

lect. ii.] OF OUR LORD. 75
a definite or a final character. It becomes a specula
tion, which, as it was the result only of a long evolu
tion in the past, must be followed by a long and
unknown evolution in the future. It can come to
us with no force of certainty ; and though, even
when it rests upon such grounds alone, we may not
feel entitled to accept it or to dismiss it as we please,
yet the considerations leading to its acceptance will
come home to us with a much slighter sense of our
responsibility to yield to them. The thoughts of the
allegiance which we owe to the demands of our own
nature does not effect us so powerfully as the thought
of the allegiance which we owe to an external fact.
Not that these demands are less important, but the
difficulty often is to be so certain what they are as
to feel that we are without excuse in resisting them.
It is otherwise with an external fact. If we refuse
to bow to it when sufficiently vouched for, we over
turn the very foundation upon which our existence
rests. Therefore it is that the historical evidence of
the Resurrection of our Lord must hold the first place
in our regard ; and it is because of my deliberate
conviction that it ought to do so, that I have placed
it first.1 ] Note 34.

76 THE RESURRECTION [lect. iii.

LECTURE III.
"But he said, I am not mad, most noble Festus ; but speak forth
the words of truth and soberness." — Acts xxvi. 25.
If the evidence for the Resurrection of our Lord be such
as we have seen it to be, the question immediately
arises, By what means is the force of it evaded ? Is
there any other reasonable explanation of that belief
of the early Church which we have found to be not
only so essential but so powerful an element of her life?
Three theories of explanation require to be noticed, al
though for the first two a very few sentences will suffice.
1. There is the theory of those who assert that
our Lord did not really die upon the cross, that His
supposed death was no more than a temporary swoon,
and that His Resurrection was simply His return to
consciousness.1 In defence of this theory are urged
— the rapidity of His death, in contrast with the
slowness with which death by crucifixion generally
took place ;2 the fact that persons are known to have
1 Note 35.
2 An elaborate discussion upon this point will be found in Paulus,
Exegetisches Handbuch, 1842, iii. p.. 929

lect. in.] OF OUR LORD. 77
recovered who had been crucified and taken down
from the cross as dead ; the effect that would be pro
duced by the cool air of the rock-hewn sepulchre,
as well as by the aromatic spices with which the body
had been prepared for burial ; — and the conclusion
is drawn that the apparent restoration to life is thus
sufficiently and easily accounted for.
To all this it is replied, and replied with force,
that the impression produced upon the disciples by
their Risen Lord was wholly different from what would
have been the case in the circumstances supposed.1
When their first fears were dispelled they were full
of joy, of boldness, and of enthusiasm ; we see none
of those feelings of pity, of sympathy with suffering,
of desire to render help, that must have been called
forth by the appearance of a person who had swooned
away through weariness and agony, who had continued
in unconsciousness from a Friday afternoon to a
Sunday morning, and who was now only in the first
moments of recovery. The signs around us are not
those of a sick chamber, but of health and strength and
busy preparation for a great work to be immediately
engaged in. Despondency has given place to hope,
despair to triumph, prostration of all energy to sus
tained and vigorous exertion. No wonder that later
critics of the Resurrection, like Strauss, have heaped
contempt upon the old theory of a swoon.
Much more, however, may be said. Let us sup-
1 Note 36.

78 THE RESURRECTION [lect. hi.
pose the theory to be correct, and how equivocal is
the relation in which we place the Redeemer to His
early followers. They thought that He had died :
He knew that He had not, and that the ideas enter
tained by them upon the point, — filling them with
so much wonder, remoulding the whole character of
their lives, supplying them with a chief part of the
message with which they were to convert the world,
— were nothing more than a delusion ; yet He did not
interpose to save them from being the victims of
their love and loyalty to Himself ! Surely such a
supposition, looked at in the light of the whole life
of Jesus, is too monstrous to be for a moment
entertained. Again, What reason could our Lord have to expect
that His disciples, when they made His Resurrection
the foundation of their Gospel, would in such circum
stances be listened to ? He must have seen that a
message with no reality to rest on, centring in a state
ment so incredible, and admitting of an explanation
which would at once occur to any keen-eyed observer,
would prove more a hindrance than a help to His
cause. It is not consistent with His usual calmness
of judgment, with His knowledge of men, with His
expectations of universal empire, to think that He
would have suffered His disciples to proclaim Him
risen, when He had only swooned and recovered from
His swoon. He knew too well the feelings both of
Jews and Gentiles upon the point to have risked

lect. in.] OF OUR LORD. 79
everything upon such a chance. It would have
proved Him to be simply an excited enthusiast if
He had.
Still further, if the Resurrection of our Lord was
only recovery from a swoon, what became of Him for
the remainder of His days ? There can be no more
thought of Resurrection or Ascension into heaven.
He must have retired to some solitary retreat un
known even to the most attached of His disciples.
While His Church was rising around Him, shaking
the old world to its foundations, and introducing
everywhere amidst many difficulties a new order of
things — while it was torn by controversies, surrounded
by temptations, exposed to trials, placed in short in
the very circumstances that made it most dependent
on His aid, — He was absent from it, and spending
the remainder of His days, whether few or many, in
what we can describe by no other term than ignoble
solitude. And then at last He must have died — no
one can say either where, or when, or how ! There
is not a ray of light to penetrate the darkness ; and
these early Christians, so fertile, we are told, in
legends, have not a single legend to give us help.
What has been said is a sufficient answer to the
theory we are dealing with. But there is another
still more conclusive. If the Risen Jesus was thus
Jesus recovered from a swoon, He must have been
exactly the same as He was before He died upon the
cross, He must have had the same body of flesh and

80 THE RESURRECTION [lect. hi.
blood, with members and limitations in every respect
the same as then. But we have already seen that
this was not the fact. It is neither what the Church
believed, nor what is given us to contend for.
Finally, it may be observed upon this point that
the most determined modern opponents of the Resur
rection of our Lord are those who most decidedly
reject the theory we have been considering. It is
essential to their treatment of the subject that the
death upon the cross shall have been real. The idea
of recovery from a swoon has been exploded quite as
mnch by their efforts as by those of the defenders of
our faith ; but it is not an unnatural explanation ; it
is ever apt to rise before our minds when we doubt
a real Resurrection, and it was therefore necessary to
speak of it.
2. A second theory meets us. The disciples, it is
said, practised a deliberate imposition on the world.
They stole the body from the grave, and then pro
claimed to men that their Lord had risen. The theory
is an old one. It was anticipated by the Jews when
"they gave large money unto the soldiers, saying,
Say ye, His disciples came by night, and stole Him
away while we slept."1 It was urged, though with
some difference of detail, by Celsus.2 But by whom
soever anticipated or urged, a more incredible sup
position could not be made. To imagine that the
1 Matt, xxviii. 13.
2 Comp. Orig. Conl. Celsum, Book II. chap. lvi.

lect. iii;] OF OUR LORD. 81

disciples of our Lord, with a burden of this kind upon
their consciences, and with the dread, which it would
have been impossible to escape, that some one of their
number would certainly betray them, could have gone
out into the world as they did— could have preached
a kingdom of truth and righteousness as the one great
effort of their lives — and that for the sake of that
kingdom they could have suffered even unto death —
is to imagine one of those moral impossibilities which
may be accepted for a moment when men are hard-
pressed in controversy, but which, in the cool hour of
reflection, are at once dismissed. It is not necessary
to discuss the theory. It has been abandoned by
every inquirer to whom a moment's attention is due.
Both these theories may be set aside ; and this
much may be regarded as established — that the early
disciples of our Lord were thoroughly and honestly
convinced that their Master had risen from the dead.
The Apostles and the whole Church believed that
such was the fact, and the most determined opponents
of the Resurrection make no attempt to deny the sin
cerity of their belief. We are thus brought to the
third theory to be considered ; and as upon it, in one
or other of its forms, modern unbelief rests, it will
be necessary to give it fuller consideration than was
required by the other two.
3. The theory of visions. Let us understand
distinctly what it means. Different ideas may be
attached to it ; some inquirers being even disposed to
G

82 THE RESURRECTION [lect. iii.
allow that the visions of the Risen Saviour may have
been real, and that they were actually vouchsafed by
the Almighty in order to convince men of the con
tinued life and glory of His Son.1 It may be doubted
if anything is gained by this for the removal of diffi
culties. We have in itimmediateDivineinterposition ;
and, when once we accept such interposition, we need
not hesitate to proceed further, so long as we do not
ascribe to God anything inconsistent either with His
character or with our own responsibilities. If we
believe that the Almighty directly favoured the dis
ciples with visions of the Glorified Lord, we may as
well believe, so far as principles are concerned, that
He raised Him from the dead. The ablest defenders
of the vision theory are alive to this, and are reso
lutely opposed to all modifications of the theory
which admit the Divine interposition to any extent
or in any form. The visions with which we have to
do can only be the product of human agencies.
Nor is it difficult, we are told, to discover in the
present instance how a belief in visions originated
and spread. The idea of a resurrection from the
grave was already familiar to the disciples of Jesus
in their Jewish faith ; their state of mind was one of
great excitement ; they treasured the memory of their
Master with a fondness which made it almost im
possible for them to believe that He was gone. It was
1 See Keim's Jes. von Naz. This theory will be afterwards more
particularly spoken of (p. 114).

lect. iii.] OF OUR LORD. 83
one of those critical moments when decisive steps are
taken ; when all our hopes and all the " fears that
kindle hope " are either for ever extinguished, or when
they burst forth to a height of daring of which they
who have cherished them would be the last to think ;
when faith must either give way to despair, or " must
break through the barrier of death itself, and force its
way from death to life."1 Then, too, they had vague
intimations in the Old Testament to appeal to ; and
the words of Jesus Himself, who had foretold His
death but had always associated His Resurrection
with it, must have returned to their minds with a
new power. Their whole mental condition, in short,
was such that it needed only the application of a
spark to kindle the flame.
That spark was applied by Mary Magdalene — a
sensitive and nervous woman ; and no sooner was it
applied than the flame was kindled. Her story that
she had seen the Lord was eagerly embraced; it
spread with the rapidity and force of an epidemic.
As has happened on innumerable occasions of a like
kind, what she believed that, she had seen others
immediately believed that they too must see. Their
expectations were fulfilled, and in a space of time by
no means incredibly short the conviction seized all
the members of the early Church that their Lord had
really risen from the grave.
Such is the theory. In considering how far it is
1 Baur, Hist, of First Three Centuries, p. 42.

84 THE RESURRECTION [lect. hi.
applicable to our witnesses, we again begin with St.
Paul. It is adduced in his case partly on the ground
of certain expressions of his own, partly on account of
the estimate which his writings in general teach us
to form of his character. Let us first look at the
particular expressions.
The most important of them is Galatians i. 15, 16 ;
"But when it was the good pleasure of God, who
separated me even from my mother's womb, and
called me by His grace, to reveal His Son in me
that I might preach Him among the Gentiles." It
is urged that in these words St. Paul resolves the
whole manifestation of the Risen Lord that had been
granted him into an internal revelation, and that
this meaning must, in consequence, be applied to all
other passages in his writings where the point is
spoken of. The argument is greatly relied on,1 and
we must consider it for a moment. It might be
enough to say that an internal does not exclude an
external revelation; but more may be said. Two
things are obviously mentioned by St. Paul as dis
tinct and independent steps of a process which
preceded the revelation in him of the Son of God —
his " separation " from before his birth to the apostle-
ship (for he is not speaking of Christian faith in
general), and his " call " to it by the grace of God.
This call can thus be no other than that on the way
to Damascus, and it is distinguished from the inner
1 See Sehenkel in his Bibel- Lexicon, ' ' Auferstehung Jesu. "

lect. in.] OF OUR LORD. 85
revelation of the Son which followed it — a revelation
by the contents of which, when given, he learned to
know the Son as the Redeemer of Gentile as well
as Jew.1 Nor is this all ; for it is impossible to think of the
" Son " mentioned in the words as any other than that
Son of the Father of whom we are told, in the first
verse of the chapter, that the Father "raised Him from
the dead." The thought of the Resurrection is thus
included in the word " Son." " It pleased God to
reveal in me His Son " is equivalent to — " It pleased
God to reveal in me His Son whom He had raised
from the dead," and in the internal revelation of the
Son it is distinctly implied that the Son is contem
plated as risen.
The second passage to be spoken of is 2 Corinth
ians xii. 1-3 — especially verses 2, 3 — in which St. Paul
declares that he could not tell whether he was in the
body or out of the body when, on one occasion, he was
caught up into the third heaven. Here, it is said, we
have the Apostle's own declaration that he was
familiar with visions, and that he did not know the
difference between a manifestation of the Lord to
his senses and a vision presented to him when he
was in an ecstatic state.
But, if we attend to the first verse of the chapter,
we shall at once see that the "visions and revelations"
of this passage were of a character entirely different
1 Note 37.

86 THE RESURRECTION [lect. iii.
from the manifestation near Damascus. The latter
was a vision of the Lord, and it proved that He was
exalted. The former were visions "from " Him (for
that is the force of the original in verse l),1 and they
presuppose His exaltation. However frequently, too,
the Apostle had referred to the Damascus vision, he
could never have said, as he says of his other visions
in the eleventh verse, that by glorying in it he had
"become foolish," for that vision constituted in his
eyes the whole ground of his right to the apostolic
office ; nor could he have imagined that " a thorn in
the flesh" was needed to prevent his being exalted
above measure by an occurrence, the thought of
which, so far from exalting him, always filled him
with humility and shame. It belonged, therefore, to
a class of manifestations entirely different from those
here referred to.
Then, as to the statement that in the second and
third verses of the chapter he confesses his inability
to distinguish whether what was shown him was a
vision or real, the words of these verses, when con
trasted with his language upon other occasions, prove
exactly the reverse. Let two things, which will be at
once admitted, be kept in view — first, that the descrip
tion here given us by the Apostle of his state is
designed to magnify the greatness of the vision or
revelation mentioned; and secondly, that if the
manifestation at Damascus belonged to this class of
1 Comp. Hofmann in loc.

lect. m.] OF OUR LORD. 87
visions at all, it was, as having produced the most
wonderful results, the greatest that he ever had — the
one that he would be most constrained to magnify.
Does he then on any single occasion refer, to it in
terms similar to those that he employs here? Not
certainly in his address from the stairs of the castle
at Jerusalem, when he details every particular of the
scene with such minuteness, and even distinguishes
it from another appearance of the same Lord with
which he was shortly afterwards favoured as he
prayed in the Temple, and was in a trance;1 not in
his speech before Agrippa, when he introduces his
account of it with the words, " Why is it judged in
credible with you if God doth raise the dead?"2
and certainly not in any of his Epistles. Never once
does he even hint at the idea that, at the time of
this vision, he did not know whether he was in the
body or out of the body. He rather always speaks
of it as one who felt that, when it occurred, he could
both clearly note the circumstances, and appreciate
their significance.
His language in one passage, indeed, is absolutely
conclusive upon the point that he drew the most de
cided line of demarcation between his sight of the
Risen Lord on the way to Damascus and every vision
of Him, or from Him, at other times. In 1 Corinthi
ans xv. 8, he says, " And last of all He appeared to
me also." These words do not mean only that St.
• l Acts xxii. 17, 2 Acts xxvi, 8,

88 THE RESURRECTION [lect. iii.
Paul was the last of the particular series of persons
named in the previous verses, leaving it possible to
think that such appearances might have been after
wards renewed to them or others. They imply also
that this was the final appearance of the Risen Lord
in the particular form and way that had just been
spoken of. We know that St. Paul had many visions
and revelations of the Lord after this j1 and he could
not, therefore, tell us more distinctly than he does by
this expression " last of all " how fully and clearly he
distinguished between his Damascus vision and every
other vision of the Risen Saviour that followed it.2
It is further alleged, however, that, apart from
these particular expressions, his own writings as a
whole lead us to think of him as a visionary, weak,
even epileptic, unable to distinguish between facts
and delusions springing from his own heated imagi
nation. Little need be said to show how entirely
mistaken is such an estimate of the great Apostle.
Could he have toiled for upwards of twenty years as
he did " in labours more abundant " than aH the other
Apostles, if this were a true description ? Or let us
look at even but a few of the qualities displayed by
him in carrying on these labours — at his profound
sense of his own weakness, and his absolute depend
ence upon the grace of God;3 at his wonderful skill
in the guidance of those controversies by which the
1 Comp. Acts xviii. 9 ; xxiii. 11. "> Note 38.
3 1 Cor. xv. 10.

lect. hi.] OF OUR LORD 89
early Church was nearly torn asunder;1 at the wis
dom of his rules for the regulation of those extra
ordinary gifts of the Spirit, which, to a fanatic, would
have seemed far beyond human control ; 2 at his
large-hearted charity for those who differed from
him ;3 at his respect for established customs ;4 at his
faith in the general principles of order and propriety
in the conduct of public worship ;5 at the manner in
which he won the confidence of the Churches — a
confidence which he met by taking upon himself all
their cares :6 or let us further mark his practical
work in founding and building up young Christian
communities in different lands, and in so presenting
to them the great facts of the Christian revelation, in
a manner adapted to their particular necessities, as
to lay the foundations of Christian theology in the
true sense of the term ; — these and such-like qualities
are not those of a visionary, but of a keen, clear
intellect, accompanied by a knowledge of men and a
sympathy with them such as no visionary has.
Even St. Paul's enemies felt all this at the time.
They never dreamt of trying to prove by a reference
to his visions that he was a visionary in any sense
in which the thought of weakness can be associated
with the word. In this respect the passage already
alluded to in 2 Corinthians xii. is full of interest, for
1 Rom. xiv ; 1 Cor. viii. 2 1 Cor. xii. xiv.
3 Rom. xiv. .3, 4, 5, 6, 13, 15.
4 1 Cor. xi. 16. 5 1 Cor. xiv. 40. 6 2 Cor. xi. 28.

90 THE RESURRECTION [lect. iii.
it shows us that in Corinth the visions and revelations
experienced by the Apostle were regarded as a proof
of his Divine commission, and as a reproach to those
who did not receive him as they ought. His enemies
cannot have considered visions a proof of weakness.
They must have remembered that under the Old
Testament Dispensation it had been one of the signs
of a prophet that the Lord should make Himself
known to him by "visions and dreams."1 They
could not have forgotten the promise fulfilled in
the Pentecostal gift of the Spirit, that the Church's
young men should see visions, and her old men dream
dreams.2 They must, accordingly, have argued against
St. Paul on the ground that he had too few rather
than too many visions ; and they thus constrained
him, however unwillingly, to show in self-defence
that he was favoured with these manifestations of
Divine countenance and support.3 There can be no
doubt that St. Paul was regarded by adversaries who
spared no reproach, or even calumny if it promised
to be effective, as the very opposite of a visionary.
If there be thus nothing either in particular ex
pressions of the Apostle, or in the general strain of
his writings, to favour the application of the vision
theory to his case, the difficulty of doing so is in
creased when we ask, When and how he obtained
that faith in a Risen Lord which found expression in
his Damascus vision. We are told that he had been
1 Numb. xii. 6, 2 Acts ii. 17. 3 Note 39,

lect. in.] OF OUR LORD. 91
passing through a mental conflict of the most painful
kind ; that his heart had been tossed with anxious
fears lest, in his enmity to the Christian cause, he
might be found to be fighting against God ; that the
simple faith and unresisting submission of the pious
women whom he was haling to prison and to cruel
judgment -seats had touched him with tenderness,
even in the midst of his fierce intolerance ; above
all, that the language and upward look of the dying
martyr whose clothes were laid at his feet had created
such a tumult in his. breast that before he set out on
his memorable journey he was already more than
half converted. It is difficult to speak positively
upon these points, so little information has been
given us as to the actual facts. St. Paul's own
statement that, down to the time of his conversion,
he " verily thought within himself that he ought to
do many things contrary to the name of Jesus of
Nazareth,"1 rather implies that the representation is
not correct. Without, however, pressing such words
too closely, one thing seems clear. If the peculiar
mental condition thus attributed to the persecuting
Saul would naturally lead to a vision of the Lord as
Risen, we shall be compelled to go much further back
than the moment now before us both for the spring
ing up within him of such a result of Christian con
viction, and for the struggle in his mind to put down
his convictions by force. At the date of the journey
1 Acts xxvi. 9-12; comp. xxii. 4, 5, ; Gal. i. 13,

92 THE RESURRECTION [lect. in.
to Damascus, a vision of the Risen Lord was not so
simple and natural a consequence of being suddenly
brought to believe in His Resurrection as we may at
first suppose. Such manifestations had long ceased.
Several years had passed since any Christian claimed
to have beheld the Risen Christ. The state of the
Church was in this respect very different from what
it had been before the Ascension. If, therefore, Saul's
mental struggle was recent, it is in the highest degree
unlikely that it would have led to such a vision as he
actually had — a vision expected by no Christian at
the time. In order to lead to the result ascribed to
it, the struggle must have begun when manifestations
such as that now supposed to be granted were familiar
to the mind. It must also have lasted during the
whole interval between the first appearances of the
Risen Lord and that which Saul imagined to be
vouchsafed to him. Only a conviction deliberately
resisted through that interval could have kept alive
the thought of an appearance of Jesus which the
expectations of the moment, taken by themselves,
would never have suggested. There must have been
in the persecutor's mind a deep sense of guilt long
incurred, remonstrances of conscience long silenced,
the thought of injury long done to the Redeemer
against his own better judgment, before his revulsion
from his former self could have produced the result
which actually followed. But we are not left to
conjecture here ; we know that there was nothing of

lect. iii.] OF OUR LORD. 93
the kind. We have his own account of his feelings
at the time when he was persecuting the Church ;
he tells us that he obtained mercy because he did it
"ignorantly in unbelief."1
Even if we admit, however, all that is said of the
struggle in Saul's mind — and it is not at all impossible
that there may have been some struggle — another
question has to be answered : What becomes of the
vision theory ? That theory has to account for the
rise of Christianity by showing that visions of a
Risen Saviour produced Christian faith. By its own
confession this cannot be done in the case of that
Apostle who played a more important part in estab
lishing and propagating the Christian Church than
any other member of the apostolic circle. He be
lieved first, and saw afterwards. The vision which
was to account for the faith has to discover the faith
in order to be itself accounted for. We are as far as
ever from clearly understanding the process by which
one to whom we are told that Christianity owes more
than it does to Jesus was led to Christian conviction.
Whether applicable to others or not, the vision theory
is certainly not applicable to St. Paul.
Is it then applicable to others — to our other wit
nesses — to the early Church at large ? We have to
contend that it is not.
1. It is inconsistent with the mental state of the
disciples previous to the manifestations. Before we
1 1 Tim. i. 13.

94 THE RESURRECTION [lect. iii.
can account on natural principles for the occurrence
of a vision, two things at least must mark the subject
of it — belief in the idea that it expresses, and excited
expectation that the idea will somehow be realised.
The first is necessary, for a vision is simply a trans
ference to supposed realities of what has already pos
session of the mind. A particular idea so powerfully
affects the visionary that it is constantly before him
as a fact. He so sees it with the mental eye that all
doubts as to the existence of a corresponding reality
vanish. It becomes the centre of his thoughts, the
light by which he reads both himself and the world.
The second is not less necessary, for mere belief that
an object exists will not of itself bring along with it
a manifestation of that object to the eye. We believe
in the existence of innumerable beings connected
alike with this world and the next, whom we never
see because we never expect to see them. There is no
power even in the firmest faith, as faith alone, to trans
late the unseen into the seen. Faith in its normal
condition is rather the opposite of sight, and is accom
panied by the conviction that while we live by faith
we shall not see. It is only in cases where expectancy
is awakened in the mind that the bodily senses cease
to discharge their functions with sufficient accuracy
to guide us, and that the expected object may sud
denly take shape before them as one which they can
recognise. Belief and Expectancy are thus two factors
absolutely essential to the production of visions.

lect. hi.] OF OUR LORD. 95
In the subject with which we are dealing both
these factors are awanting.
We know from the whole of the New Testament,
as well as from every other source that throws light
upon the feelings of the time, that there then existed
no belief in the resurrection of any individual from
the dead before the last great day, at which all should
rise.1 The Old Testament had given no countenance
to any such idea, for Enoch and Elijah had not died ;
and even Martha, who believed that had Jesus been
present during the last illness of her brother He
would have warded off the stroke of death, could not
at first allow the thought of a present resurrection to
enter her mind. "Thy brother shall rise again,"
said the Redeemer to her, in tones, we may well be
lieve, intended to convey an intimation that he might
rise then. " I know that he shall rise again," was
the reply, " in the resurrection at the last day." 2
Nor is it possible to show that prophecy supplied
at once the fact and the details.3 There is nothing
in it that could supply them. The fact is indicated ;
but in such a way that only after it occurred could the
predictions referring to it be understood;4 not one
single part of the narratives can be shown to be taken
from the Old Testament. Even our Lord's own inti
mations that He would rise again, frequently as they
1 Note 40. 2 John xi. 23, 24. 3 Sup. Bel., iii. p. 486, etc.
4 Comp. on this point the words of the fourth Evangelist in
John ii. 22.

96 THE RESURRECTION [lect. hi.
were given,1 seem to have made no impression upon
the disciples ; the thought was so strange to them
that they were unable to take it in.
With what has now been said the facts as related
by the Evangelists strictly correspond. The women
who went on the third morning to the tomb went to
anoint a dead body, not to behold a Risen Lord ; and
on the way they perplexed themselves with the ques
tion, "Who shall roll us away the stone from the
door of the sepulchre?" Mary Magdalene came to
the grave, and found not only that the stone had been
rolled away but that the body was not there. Yet
it never occurred to her that a resurrection had taken
place; and the only tidings that she could bear to
the two disciples to whom she desired to communicate
what had happened were, " They have taken away
the Lord out of the tomb, and we know not where
they have laid Him." 2 Even when she returned to
the sepulchre, and when Jesus first spoke to her, she
was so far from having any idea that her Master could
have risen, that she supposed Him to be the gardener ;
and she needed all the power of the tender recollec
tions awakened by His passing from the word " Wo
man " to the word " Mary " to convince her that it
was indeed her Lord. The two disciples on the way
to Emmaus spoke to the stranger who joined them
upon the road of nothing but disappointed hopes ;
and there is a sad pathos in their last words, as they
1 Matt. xvi. 21 ; xvii. 9 ; xx. 19 ; xxvi. 32, etc. 2 John xx. 2.

lect. in.] OF OUR LORD. 97
described what had happened in the Christian com
munity that morning, — "but Him they saw not."1
Finally, the eleven were gathered together in an
upper room at Jerusalem, with no expectation that
their Lord would appear to them again ; and, when
He did appear, instead of eagerly grasping at the ful
filment of hope, they were "terrified and affrighted,
and supposed that they beheld a spirit."2
All this is incompatible with the vision theory.
The visionary mind sees the object of its expectation
at once, and the distinctness of its impression leaves
no room for the slightest doubt. Its visions are
the stamp of the soul upon the outward world. How
can the soul, in the very moment of tracing the
sharp lines of the stamp, hesitate to recognise them ?
If it does — and it did so in the instances now men
tioned — we have a proof that the state of mind out of
which visions spring had no existence.
But if there was then no thought of even an
ordinary resurrection, how much less was there any
thought of such a resurrection as our Lord's? There
had been raisings to life in the Old Testament, and
miracles of the same kind had been performed by
Jesus ; but the peculiarity here is that the idea of
the Resurrection of our Lord which took hold of the
Church's mind had no one bond of connexion with
these except that of death overcome. They were
raisings of the man as he had been : this was the
1 Luke xxiv. 24. 2 Luke xxiv. 37.
H

98 THE RESURRECTION [lect. hi.
raising of One in an entirely different condition. In
them, the dead came forth to an existence as much
as ever subject to the law of mortality — " Dust thou
art, and unto dust shalt thou return;" in this, our
Lord left behind Him in the grave all that connected
Him with a passing world, and entered upon a state
which was never again to know either interruption
or end. Let it be granted that prophecy had so
clearly taught the Resurrection of the Messiah as
to lead to the expectation of it, it will hardly be
denied that between the expectation and the event,
in the light in which the latter must be viewed,
there was as great a difference as that between the
expectation of the first coming of our Lord and
the occurrence itself. In both cases what happened
was wholly different from what had been thought
of. When it is urged, therefore, that the "strong
subjective impression that Jesus would rise would
create a vision of Him,"1 it is exactly this impression,
so far at least as we must suppose a correspondence
between it and the event, that is awanting.2 Nor
is it possible to say that the idea of the glorified
Lord was a later addition to the earlier and simpler
form of the story; for, from first to last, the
narratives in the Gospels and Acts of the Apostles,
and the statements in the Epistles, have the same
double colouring, — the Risen Lord is the same as
He had been, yet He is glorified. The Christian
1 Sup. Bel., p. 545. * Note 41.

lect. hi.] OF OUR LORD. 99
tradition could not have been moulded from fore
gone conclusions which had no existence ; and, at a
time when there was absolutely no idea such as that
which found expression in the Resurrection, the
Resurrection could not have been beheld in vision.
What has now been said may be illustrated by the
case of the Second Coming. Probably no belief was
stronger in the early Church than that this event
was immediately to take place, yet the belief led to
no vision. No Christian, or company of Christians,
ever proclaimed that the signs of the Lord's approach
had either been heard or beheld by them in heaven.
We have already seen, however, that it is not
enough that the idea found in a vision shall have
been firmly believed in ; the mind must have been
excited by it, and so filled with expectation as to
need only a favourable combination of circumstances
in order to change the expectation into accomplish
ment. Men do not see visions in calm moments,
nor unless they are dwelling eagerly upon the truth
which is thus to take shape before them. The op
ponents of the Resurrection of Christ are thoroughly
alive to this ; and they show their sense of it in their
analysis of the mind of Saul of Tarsus at the moment
when he was converted. But spiritual tension of the
kind is wholly awanting in the case before us. There
was no excitement. The Christian community was
depressed rather than excited. The minds of its
1 Note 42.

100 THE RESURRECTION [lect. hi.
members were in a great measure prostrated by the
events of the last few days. In the words, " We
hoped that it was He which should redeem Israel," J
they bade farewell to all expectation of beholding
their Lord again. The first imperative condition of
the vision theory was wholly awanting in the early
Christian community.
2. The vision theory is inconsistent with the
nature of the manifestations themselves. Two sup
positions are possible. Our Lord might have been
thought of as One returning from a heavenly world,
where He had spent the interval between His dying
and rising again. In that case, there ought to have
been about Him some symptom of that glorious light
which filled the presence-chamber of the Most High,
and the influence of which had once lightened with
unearthly light the face of Moses when he spoke
with God upon the Mount. Certainly there ought
not to have been less of the light of heaven around
Him than there was around Moses and Elias upon
the Mount of Transfiguration ; for that scene, being
also by the supposition the product of the imagina
tion, shows us the manner in which they were
thought to be changed who were admitted even to
the outskirts of the " excellent glory." 2
But we have every reason to believe that there
was nothing of the kind visible in the Risen Lord.
There is no ground for thinking that His appearance
1 Luke xxiv. 21. 2 2 Peter i. 17.

lect. iii.] OF OUR LORD. 101
after He rose was, to the outward eye, different from
what it had been before. We do not even read such
a statement as that made upon one occasion by St.
Mark regarding Jesus during His earthly life, " And
they were in the way, going up to Jerusalem ; and
Jesus was going before them ; and they were amazed ;
and they that followed were afraid. " 1 A state of
excitement would certainly have produced traits of a
more striking nature than those that we actually
possess. On the other hand, if the imagination of the
disciples did not lead them to think of a heavenly
abode to which their Lord might have retired during
the interval of three days, but simply of the fact that
their beloved Master and Friend was again in the
midst of them, would not that condition of excited
and enthusiastic love which alone could produce a
vision have made it necessary to imagine Jesus also
meeting them with an eagerness and fondness equal
to that with which they met Him ? But again there
is nothing of the kind. There is rather something
almost repellent in His words to Mary Magdalene,
" Touch me not." At the very moment when the
two disciples recognised Him at Emmaus, and would
have their hearts most open to Him, He vanished out
of their sight.2 When Peter was restored to the
apostleship, it was only at the third question,
" Lovest thou Me ? " that He met the Apostle's ex-
1 Mark x. 32. 2 Luke xxiv. 31.

102 THE RESURRECTION [lect. iii.
pression of warm and friendly love, — such love as
that with which he had loved his Master upon
earth, — with the same word as that which St. Peter
himself had used. When He asked the eleven on
one occasion whether they had any meat, and having
taken fish before them ate, there is no evidence that
they were asked to join in the meal ; x and when, at
the Sea of Galilee, He prepared a banquet for them
on the shore, it does not appear that He partook of
it. In all His manifestations of Himself, in short,
which are said to be the mere reflection of the love
and devotion of the disciples, He appears in quite an
other character from that in which love and devotion
would have fancied Him. He is distant, reserved,
the Master and Teacher rather than the old familiar
Friend. We can hardly think that Mary would now
have had courage to sit at His feet, or that the
beloved disciple would have ventured to lean upon
His bosom. It was not thus that He would have
appeared had He appeared in vision.
3. The vision theory is inconsistent with the state
of matters in the Christian community after the mani
festations. Had excited expectation led to these, the
excitement could not fail to have been increased by
their actual occurrence. A single visionary may per
haps be calm and collected ; may perhaps, notwith
standing his excitement, display a clear perception of
the future, and make skilful preparation for its needs.
1 Luke xxiv. 43.

lect. iii.] OF OUR LORD. 103
A community can hardly do so. The general feeling
wiU be too high, too hopeful, and too daring. Having
seen the fulfilment of its most extraordinary, even of
its most extravagant, expectations, it will not be cool
enough to anticipate difficulties, to calculate conse
quences, to think of arrangements suitable for quick
ening the ordinary slowness of human apprehension,
and overcoming the ordinary stubbornness of the
human will. Yet this was exactly what the Apostles,
with the concurrence of the whole Christian com
munity, did immediately after the manifestations of
Himself by the Risen Lord, and during the very time
that they were taking place. The history of the forty
days between the Resurrection and the Ascension is
peculiarly interesting when considered in this point
of view. Let us think of these days for an instant,
and what should we naturally expect? Ever and
again during their course the Risen Lord was reported
to have shown Himself from time to time in the midst
of His disciples — now to one, now to several, now for
a moment only, and now for more lengthened inter
course. In circumstances like these, is it not natural
to think that the disciples would be unfit for all de
liberate planning as to the future, for all dwelling on
the task before them, for all thought of the best
means of carrying home to others, by argument and
reason, a conviction impressed upon themselves
through the immediate interposition of God ? Is it
not natural to think that they would rather live either

104 THE RESURRECTION [lect. iii.
in constant expectation of some fresh manifestation
of their Lord, or under the influence of the powerful
emotions which those already given must have
awakened ? Yet such an impression would be wholly
incorrect. In point of fact, the forty days during
which the manifestations are said to have continued
seem to have been far less days of emotion than days
of training and instruction for the hardest task ever
undertaken by man. At first, no doubt, there was
great emotion : — Mary " running to bring the disciples
word ; " St. Peter and St. John " running " to the
grave ; the two disciples at Emmaus " rising up the
same hour" in which Jesus made Himself known to
them, and returning " in haste " to Jerusalem ; while,
amidst all the simplicity of the Gospel narrative, we
hear the weeping and see the joy. But that time
passes away ; and when St. Luke afterwards sums up
thenature of the intercourse which the disciples, during
that time, had with their Lord, he describes Jesus as
" speaking the things concerning the kingdom of God,"
and as charging them not to depart from Jerusalem,
but "to wait for the promise of the Father, which
they had heard of Him."1 The greatest commissions
given to the disciples were givenduring these days ; and
among them was at least one commission — " that they
should make disciples of all the nations," 2 — which
they were not till a considerable time afterwards
even able to comprehend, and which therefore could
1 Acts i. 3, 4. 2 Matt, xxviii. 19.

lect. in.] OF OUR LORD. 105
not possibly have proceeded from their own state of
Christian feeling at the time. No sooner, too, were
these days over than what seems to have been the
whole number of disciples at Jerusalem met together
in an upper room for prayer and supplication, and, as
appears from the address of St. Peter on the occasion,
for mutual counsel.1 Nor can we fail to be struck
with the quiet wisdom of those words in which that
Apostle pointed out the course that it seemed proper
in the circumstances to pursue, as well as with the
readiness with which his advice was adopted by the
whole assembly. There is not the slightest trace of
excitement in his language. Not the slightest indica
tion is conveyed to us that we are in the midst of a
company of visionaries who have wrought themselves
up to such a pitch of expectation as to be able to
persuade themselves that one of the wildest fancies
ever entertained by men had been an actual reality.
Even the Resurrection itself, though the. point most
of all to be witnessed to, is on that occasion not the
only object of the Apostle's thoughts. He goes back
to the whole ministry of Christ, and advises that a
witness of the Resurrection should be chosen from
among those who had companied with them all the
time that the Lord Jesus went in and out among
them, " beginning from the baptism of John until that
same day that He was received up from them." They
aU gave heed to what was said, prayed to Him who
1 Acts i. 14.

106 THE RESURRECTION [lect. hi.
knew the heart to point out which of the two named
by them He had chosen, and determined the matter
by the customary method of casting lots.1 Never did
the infant Church display more of the spirit of a
sound mind than at the very moment when, upon the
theory of visions, she should have been least self-
possessed and calm.
It was the same in the years immediately follow
ing, and before the enthusiastic impressions in which
the theory of visions supposes the Church to have
originated had had time to die away. Everything
recorded of her at that time betokens a state of mind
the very opposite of the unregulated or fanatical.
She is deeply convined of the reality of her faith,
desirous to enjoy it in peace, glad when others are
persuaded to cast in their lot along with her. We
read of her continuing in the "Apostles' teaching
and fellowship, in the breaking of bread and the
prayers." 2 Her members seem still to have combined
the worship of the Temple and the synagogue with
their own more peculiar rites, as if either they did not
themselves see the issue involved in their new faith,
or were desirous not to break hastily with the past.
As necessity called for it, they appointed new offices
in the Church ; and, with a singular delicacy of per
ception as to what was fitting, they chose the first
1 Acts i. 21-26.
2 Acts ii. 42. On the state of the Church at this time compare
Keim, Jesus von Nazara, iii. pp. 594-600.

lect. iii.] OF OUR LORD. 107
deacons from among those who seem to have been
Hellenistic Jews ; doubtless, because it was widows
of that class who had complained that the widows of
the Hebrew Jews were favoured in the daily minis
trations. When they were persecuted, they bore
their trials without a murmur. When they had rest,
they walked in the fear of the Lord and in the com
fort of the Holy Ghost.
All this, too, is of the more avail for our present
purpose when we bear in mind that the Christianis
ing power of the early Christian Church lay not so
much in teaching as in the transmission of a certain
spirit from one generation or community or person to
another. A convert was of course led to views of
Divine truth which he did not previously hold ; but
what especially made him a Christian was his imbib
ing the spirit of the existing Church : and the spirit
of the Church at any one point of her existence in
these primitive times leads us back with much more
confidence than would be the case now to what must
have been her spirit in the immediately preceding
stage of her history. When, accordingly, we find the
Church of the latter half of the first century exhibit
ing the calm, clear confidence in the power of her
Risen Lord which actually distinguishes her, it is
impossible to think that she could have sprung out
of impressions which, K not correct, could only have
been as wild a hallucination as ever occupied or excited
the mind of man.

108 THE RESURRECTION [lect. iii.
4. The theory of visions is inconsistent with
various subordinate circumstances marking the mani
festations of Himself by the Risen Lord.
(1.) It is inconsistent with the length of time
during which the manKestations often lasted. It is
true that they were occasionally brief, but they were
very far from being always so. The walk to Emmaus
must have occupied a considerable time, and during
it there was not only conversation between Jesus and
the two disciples, but a lengthened explanation from
the lips of the former, when, " beginning from Moses
and from all the prophets, He interpreted to them
in all the Scriptures the things concerning HimseK."1
The appearances to the Apostles on two successive
Sunday evenings were certainly not appearances
lasting only for an instant ; and the teachings granted
during the forty days concerning the kingdom of
God undoubtedly imply not only long but patient
intercourse on the part of Jesus. Visions, however,
have never been known to last in this way. They
are flashes of sudden conviction, and are over in a
moment. (2.) The theory is not less inconsistent with the
fact that the manifestations were made to numbers
at the same ins.tant. There is indeed a kind of
electric sympathy in numbers wrought up into the
same state of lively expectation, by means of which
an impression made on one is often conveyed with
1 Luke xxiv. 27.

lect. in.] OF OUR LORD. 109
remarkable rapidity to the rest. But such simultane-
ousness of conviction is never produced at the very
first. A point of departure must be afforded for it,
and one alone must give the word, which may then
pass with lightning speed throughout the company.
We have nothing of this kind to deal with in the
case before us. When the Risen Saviour appeared
to the assembled Apostles, He addressed Himself
immediately and directly to them all, " Peace be unto
you." There was no cry on that occasion, as there
was at the Sea of Galilee, on the part of any one of
them, "It is the Lord." Our narratives bear dis
tinctly on their face that the whole company was
instantaneously affected in the same way.1 Similar
observations apply still more to the number of "above
five hundred brethren at once," spoken of by St.
Paul.2 It is utterly impossible to think that upwards
of five hundred persons could, without previous pre
paration (and the word " appeared " implies that
there was none), persuade themselves by the mere
power of the visionary faculty that they beheld the
Risen Lord before them when they did not ; or, if we
imagine that they did, some of so large a number
must afterwards, in cooler moments, have reflected
upon what had passed, must have recalled the means
by which their state of excitement was brought about,
and must have suspected the reality of what they had
seen. But no second thoughts of this kind can have
1 Luke xxiv. 37 ; John xx. 20. 2 1 Cor. xv. 6.

110 THE RESURRECTION [lect. hi.
existed, or St. Paul would not have felt himself
entitled to appeal so calmly to the impression pro
duced upon that whole number, "of whom the greater
part remained unto that present, but some were fallen
asleep." (3.) The theory is inconsistent with the place
where the chief manifestations were made. Later
critics, such as Strauss and Keim, have endeavoured
to discredit the appearances to the Apostles in
Jerusalem,1 and have urged that they cannot have
taken place there, because the first message of the
angel to- the women was, " Lo, He goeth before you
into Galilee ; there shall ye see Him ;" 2 and because
Jesus Himself in His first manifestation gave His
sanction to the message, " Go tell My brethren that
they depart into Galilee, and there shall they see
Me."3 The purpose of these critics is an obvious
one. Visionary appearances were much less likely
to occur in Jerusalem than in Galilee. In the one
the prevailing tone was selfishness, coldness, hard
ness, bitter opposition to the claims of the Messiah,
while the disciples were few in number and over
whelmed with dread of the authorities of the land ;
in the other there was a spirit freer, bolder, not so
wedded by selfish interest to existing institutions,
ever ready to catch at new and promising ideas ;
while, at the same time, its lake, its towns, its hills
1 LebenJesuf. d. D. V., p. 313, etc. Keim, Jesus von Nazara,
iii. 533. 2 Matt, xxviii. 7. 3 Matt, xxviii. 10.

lect. in.] OF OUR LORD. Ill
and fields had been far more associated with the life
of Jesus than Jerusalem had been. There, therefore,
was the natural soil for visions, and there the Gospel
narrative itself leads us to believe that they were to
take place. On grounds like these it is urged that
we cannot attach value to the reported appearances
in Jerusalem :• Galilee alone could be their scene.
Let us not attach value to them : it is enough for
our present purpose that they are related, and that,
so related, they are to be regarded as the mere product
of the visionary faculty. But, K so, how came the
very same mental state of the early disciples to
indicate, by means of the messages of the angels and
of Jesus, that Galilee was to be the scene of the
manifestations, and then to attach so many of them
to Jerusalem ? These messages were of course parts
of visions. There was certainly no more reality in
them than in any special appearance of the Risen
Lord. How came the early Church to be in such
confusion and self-contradiction upon the point ? It
was believed with a belief, the firmness and liveliness
of which are the fundamental requisites of the vision
theory, that the Risen Saviour was to be seen in
Galilee ; yet, instead of being seen there either alone
or first, the earliest and most important visions are
connected with Jerusalem. On the third day after
the crucifixion tidings pass like wildfire through the
small Christian community of the capital: "An angel
has appeared ; the Lord has appeared; and the message

112 THE RESURRECTION [lect. iii.
of both is that if we go into Galilee we shall see our
Master again, amidst the scenes where we have so
often met Him ;" and lo ! that very night He makes
Himself manifest at Jerusalem, — in that very place
with which, according to the negative school of criti
cism, He had no associations, where He had never
laboured, which He had visited, after His ministry
began, for the first time that very week in which He
died. The vision theory must be more in harmony
with itself before it can take the place of the Church's
faith. (4.) Once more, the theory is inconsistent with
the fact that the visions came so suddenly to an end.1
We have already seen cause to believe that during
forty days appearances of the Risen Lord must have
been more frequent than those actually recorded.
The whole bearing, indeed, of the earlier verses of the
first chapter of the Acts of the Apostles would almost
lead to the inference that a continual process of inter
course had gone on, which, at the close of the forty
days, came suddenly to an end. After that time no
appearance of the Risen Lord is recorded except that
to St. Paul, the circumstances and object of which
were altogether exceptional. But it is not thus that
enthusiasm works, and especially when all the inti
mations given by the Lord Himself of His future
1 Comp. Keim, Jesus von Nazara, iii. p. 597,. "At the moment
when the spirits of men, become fervid, are beginning to grow
fanatical, the fanaticism is clean cut up by the very roots."

lect. hi.] OF OUR LORD. 113
presence with His people had seemed to infer a con
tinuous presence with them rather than one of such
short duration. No promise of His rising again had
been connected with the mention of forty days. On
the contrary, in the Gospel of St. John He had spoken
of seeing them after a little while, when their heart
would rejoice with a joy that no man should take
from them -,1 and in the Gospel of St. Matthew His
promise had been, " Lo, I am with you alway, even
unto the consummation of the age."2 We can under
stand words like these of the presence of His Spirit ;
but the infant Church could hardly apply them in
that way. It was much more natural for her to
think of continually repeated manifestations, which
should rather grow in brightness and in number in
proportion as she needed them. These, however, did
not take place ; and days of trial and persecution,
when they came, did not witness even one example
of a fresh manifestation of her Risen Lord.
Nor is even this all that may be said. The vision
theory supposes a high state of excitement and enthu
siasm on the part of the disciples. That state reached
its culminating point at Pentecost, when the gift of
the Spirit put not only the Church but the whole
city in a stir, and when St. Peter filled his first sermon
to the people with thoughts of the Risen Lord. Still,
there was no new manifestation of Him. Ten days
before the manifestations had ceased ; and from that
1 John xvi. 22. 2 Matt, xxviii. 20.

114 THE RESURRECTION [lect. iii.
moment onward there is not a whisper that any of
them had been repeated. The fact is remarkable;
and it helps to illustrate the imperfection of the theory
we have been examining.
Before passing altogether from the vision theory
it seems desirable to say a few words upon that latest
modification of it by Keim which has been already
alluded to. Unable, on the one hand, to accept the
historical faith of the Church in the Resurrection of
our Lord, and yet equally unable, on the other, to
regard as satisfactory any form of the vision theory
hitherto offered, this distinguished historian of the
life of Jesus is driven, with obviously saddened feel
ings, to a conclusion of his own. He removes the
whole matter from the realm of science to that of
faith. History, he believes, leaves nothing unques
tionable but the conviction of the Apostles that their
Lord had risen, together with the immense result of
that conviction — the Christianising of mankind. But
faith does more. Moving within its own appropriate
sphere, which is entirely different from that of science,
and in which it is impossible for science to refute it,
faith completes and illumines those limitations of
knowledge to which science must submit. In the
present instance it does so by inspiring us "not
merely with the assurance that Jesus, whatever may
be the manner in which He went away from the
earth, took His course to the higher world of God
and of spirits, in order to bless the region beyond the

lect. iii.] OF OUR LORD. 115
grave and, by means of His work embodied in His
Church, to build up into conformity with it this
present scene," but also by giving us the conviction
that " it was He, and no other, who, as one that died
yet Mves again, as even if not the Risen One yet glori
fied in heaven, granted visions to His disciples and
revealed HimseK to His community."1 The word
" visions," it will be observed, is used ; but they are
quite different from those postulated in the vision
theory. They are not the result of enthusiasm, of
nervousness, of mental excitement, on the part of the
disciples — solutions which Keim finds incapable of
supplying a rational explanation of the facts. They
are directly granted by " God and the glorified Christ."
They may include even a " corporeal appearance " for
those who fear that without this they would lose all.
But, whatever they include, they are an objective
reality, not a mere subjective impression ; and they
come and go, not according to the condition of those
who witness them, but according to the will of the
operating power.
Such is the theory of Keim. It is unnecessary to
discuss it at any length. As it is unfolded by its
author the reader is touched by the deep sincerity
and the warm admiration of Jesus with which it is
set forth. But it will satisfy no one — not the Church,
for Keim abandons all the proofs of a bodily resur
rection of Jesus upon which she rests ; and certainly
1 Keim, Jesus von Nazara, iii. p. 601.

116 THE RESURRECTION [lect. hi.
not her enemies, for he acknowledges the fact that,
by whatever path He reached His exaltation, Jesus
is now at the right hand of God, that thence He
communicates with His people, and that He has
for ever united in the closest spiritual bonds the world
of superhuman realities and the world of sense. The
theory really admits the ultimate contents of the
Church's faith, although it denies the validity of the
course by which she reaches them. If visions of
Himself were granted by the " glorified Christ," then
Christ is glorified. If these visions might include
even a " corporeal appearance," then the glorified
Christ must, unless we admit the horrible and utterly
untenable idea of deception, have an appearance of
that kind. If thus glorified with a corporeal appear
ance He must either have risen from the grave or His
Spirit must have been clothed with a new body.
The latter supposition is not only in the highest
degree improbable in itself, but is inconsistent with
the whole teaching of those Scriptures to the general
effect of which, however he may discard many of the
particulars related by them, Keim looks with admira
tion and love.
Nor is this all. For, if we suppose that the visions
of the Risen Lord were granted directly by the Father
in order to lead to faith in the Son as risen, it will be
impossible to deny that there must have been a close
correspondence between the faith which God designed
to implant in the mind of the Church and the faith

lect. in.] OF OUR LORD. 117
which we know to have been actually exhibited by
her. We are in no doubt, however, as to the latter,
mistaken as we may think it to have been. And we
are thus driven to the conclusion that by the visions
which He granted of the glorified Son the Almighty
designed to impress upon men what was not in ac
cordance with the realities of the case — what was
not the fact.
Surely the faith of the Church is a far simpler and
more natural explanation of the phenomenon with
which we have to deal. It makes no higher demand
upon that Divine interposition from the thought of
which so many shrink, and it leaves us more rational
grounds for the faith of the early Christians. Keim's
elaborate argument goes no further than to supply
another and conclusive proof that the vision theory,
when examined as carefully as he has examined it,
breaks down.
Thus, then, it appears that the attempt to explain
the alleged Resurrection of our Lord by the vision
theory is attended with difficulties which may fairly
be pronounced insuperable. There is no theory at
the present time so confidently relied on by those
who are unable to accept the Resurrection as a fact.
It is in substance urged by Strauss 1 and Renan ;2 it
is defended with great acuteness of investigation by
Holsten ;3 it is accepted by the author of Supernatural
1 See Das Leben Jernf. d. D. V., p. 304. 2 Note 43.
3 See Holsten's work, Zum Evangelium des Paulus und Petrus.

118 THE RESURRECTION [lect. iii.
Religion} Yet, from whatever point of view we look
at the circumstances of the early Christian Church, at
the same time taking into account weU-known laws
of the human mind which must have been the same
then as they are now, we find them incompatible
with the supposition that the appearances of the
Risen Saviour proceeded only from that excited and
expectant imagination of His followers which might
have given rise to visions. The theory is contradicted
by the condition of our Lord's disciples at the moment
of His death, by the nature of the manifestations
themselves — even though they were no more than
pictures of the fancy — by the after life of the Church,
and by different subordinate circumstances, such as
their duration, the numbers who witnessed them at
the same instant, the place where they occurred, and
their cessation when they might have been expected
to increase. The vision theory is a deeply interest
ing one. If true, it would undoubtedly overthrow
the fact of a bodily Resurrection of our Lord, and
with it the existence of the Christian faith in any
sense worthy of the name. But it cannot for that
reason alone be summarily dismissed. The chapter
of human history involved in the literal Resurrection
of our Lord is of unrivalled importance ; and we
are bound to inquire with as much calmness as pos
sible into both the fact and the objections to it. Of
these objections the vision theory is undoubtedly the
1 Vol. III. p. 526.

lect. hi.] OF OUR LORD. 119
most formidable ; but it, as well as the others that
have been mentioned, fails to satisfy the indispensable
conditions of inquiry.1 It also, therefore, must be
rejected, and we have no legitimate resource but to
accept the fact. We may be thankful that it should
be so. We may believe that the Church of Christ
has not grounded her life and hope for eighteen cen
turies upon a delusion ; and, in the face of either
denial or scorn, we may assert that our words are
those of truth and soberness, when we proclaim that
He who died upon the cross rose on the third morning
from the grave. 1 Note 44.

120 THE RESURRECTION [lect. iv.

LECTURE IV.
' ' Behold, I cast out devils and I do cures to day and to morrow,
and the third day I shall be perfected." — Luke xiii. 32.
" The Lord is risen indeed." We have satisfied our
selves as to the fact that the Redeemer who died upon
the cross, and was buried, came forth upon the third
morning from the grave ; and that, after having for
forty days from time to time appeared upon the earth,
He ascended, in the glorified condition in which He
rose, to His Father and our Father, to His God and
our God. The fact is one of so stupendous a nature
as to demand inquiry into its purpose and effect.
The Almighty does nothing in vain ; He wastes no
strength; His means are always in just proportion
to His ends. A fact like this, therefore, can hardly
fail to have an important place among the great
facts belonging to the scheme of our redemption. Is
it so ? and, if so, what is that place? are the questions
that we have now to ask.
It has indeed been alleged by one of the most
eminent theologians of the Church of Christ, whose

lect. iv.] OF OUR LORD. 121
labours contributed more than those of any other that
can be named to the revival of religion in the early
part of the present century — the distinguished Schlei-
ermacher — that the Christian consciousness is wholly
independent of the Resurrection of our Lord. That
Resurrection is a matter of Scripture statement, and
must be accepted by those who can satisfy themselves
that the evidence is good ; but it is no part of the
convictions that make the Christian what he is; and,
altogether apart from it, we may have a complete
impression of everything that Jesus was as our Re
deemer, and a complete experience in ourselves of the
blessings of His redemption.1 The same view has been
advocated by theologians of later date;2 and there
can be no doubt that at this moment it is more or
less adopted by many members of the Christian
Church. Important advantages are thought to be
connected with it. It seems to leave us the sub
stance of our faith, while at the same time it affords
a means of escape from the reception of its greatest
miracle. The life of our Lord is supposed to be
untouched, except in so far as the view may affect
the credibility of the Evangelists. We may still
speak, it is imagined, of the risen life, of a life above
the world, of a life to which we can apply the
Apostle's words, "It is not I that live, but Christ
liveth in me ;" and what more do we require ?
Even in this country, where such an extreme
1 Glaubenslehre, Vol. II. § 99. 2 Note 45.

122 THE RESURRECTION [lect. iv.
view is probably seldom adopted by professing
Christians, there is a mode of looking at the Resur
rection of our Lord which is hardly less fatal to what
we have yet to speak of as its real place and power.
It is regarded mainly in its evidential value. It is
dwelt upon as a fulfilment of prophecies either found
in the old Testament, or uttered by the lips of Jesus
Himself; as an attestation of the truth of His doc
trine and claims; as a solemn guarantee that His
atonement has been accepted by the Father ; as the
pledge and earnest of our own resurrection at the
great day of account.1 It is treated less as an
essential and integral part of the work which the
Lord Jesus Christ had been sent into the world to
accomplish, than as something following that work ;
as the visible and glorious reward bestowed by the
Father upon the Son of His love, who had been faith
ful unto death and had finished the work given Him
to do. This is the view of the Resurrection almost
exclusively presented to us, both in the teaching of
our pulpits, and in the writings of our divines. Few
members of the Christian Church seem to think of
more. It is certainly not without great value. The
Resurrection of our Lord justifies alike the inferences
that have been spoken of, and others of a similar
kind; yet it is obvious that all of them may be
accepted by us, without the Risen Lord having any
immediate place in our Christian consciousness or
1 Note 46.

lect. iv.] OF OUR LORD. 123
any immediate influence on our Christian life. They
may only lead us back again, though with quickened
gratitude and deepened interest, to His death. The
cross may still be in our eyes the grand termination
of His redeeming work. But the view thus taken,
even if so far correct, is as a whole in a high degree
imperfect ; and the teaching of the New Testament
distinctly shows us that it is so.
Thus in John x. 17, 18 we read, " Therefore doth
the Father love Me because I lay down My life, that
I may take it again. No one taketh it away from
Me, but I lay it down of MyseK. I have power to
lay it down, and I have power to take it again. This
commandment received I from My Father." It is the
whole "commandment" of the Father, the whole charge
or commission of the Father, as given to the Son in the
counsels of eternity, that is here referred to ; and that
commandment extends not only to the laying down
of His life by the Son, but to His " taking it again."
The latter, as weU as the former, was a part of that
doing of the Father's will in which the free and
perfect submission of the Son to the Father was so
conspicuously exhibited as to form the very founda
tion of the eternal love with which the Father loved
the Son. The two parts of the statement cannot be
separated from one another. Nay, not only so ; the
taking of His life again is here spoken of by our Lord
as the ultimate act in which both the will of the
Father and the free adoption of that will by the Son

124 THE RESURRECTION [lect. iv.
are manifested. It is not a mere consequence of His
laying down His IKe : it is the end for which the life
is laid down, — " Therefore do I lay down My life, that
I may take it again." The words of our Lord Him
self thus teach us that, in the original commandment
of His Father, not death but resurrection from the
power of death, together with the life which followed,
was the true goal of that race which He was to run,
the true completing of that obedience which in the
scheme of redemption He was to render.1
Again, in John xii. 27 we have an expression of
the feelings with which our Lord contemplated His
own work in its most trying hour, " Now is My soul
troubled ; and what shall I say? Father, save Me
out of this hour : but for this cause came I unto this
hour." The true rendering of this passage is not
that of our English Bibles, Father, save Me "from"
but Father, save Me "out of" this hour;2 and, when
we observe this, the whole aspect of the prayer is
changed. It is no longer a prayer on the part of
Jesus that He may be spared the bitterness of drink
ing to the very dregs the cup of wrath. We know
indeed that He did shrink from the draught, although
in a manner so entirely in submission to His Father's
will that the shrinking cannot be associated with any
thought of sin, " 0 My Father, if it be possible, let
this cup pass away from Me ; nevertheless not as I
will, but as Thou wilt."3 These words, however, do
1 Note 47. 2 Note 48.
3 Matt. xxvi. 39 ; Mark xiv. 35 ; Luke xxii. 42.

lect. iv.] OF OUR LORD. 125
not express the whole of His mental state ; and the
record of St. John supplies what the earlier Evan
gelists have left unnoticed. Our Lord prayed not
merely that He might be saved from that hour, but
out of that hour ; not merely that, if possible. He
might escape suffering, but that, if it was impossible
for Him to escape it, He might pass through it to a
glorious deliverance, — that through death He might
be conducted to that life beyond death in which the
purpose of His coming was to be reached. At the
moment when He uttered the prayer before us He
felt that He was the corn of wheat about to be cast
into the ground to die,1 but He did not think of
dying as the end for which the great Sower scattered
Him from His hand. Wheat is sown not for death
but for the harvest ; and for the sake of the harvest,
for the sake of the life through death, Jesus came to
that hour.
Again, it is upon this principle that we are to
explain the remarkable word used by St. Luke in
his account of the Transfiguration, when, telling us
of the subject upon which Jesus then conversed
with the representatives of the law and the prophets,
he says that they spake of the exodus, not of the
"decease," which He should accomplish at Jerusalem.2
Exodus is more than " decease ;" it is a going forth from
a state of humiliation and suffering to a glorious rest.3
But it is not only in passages such as these, in
1 Verse 24. 2 Luke ix. 31. 3 Note 49.

126 THE RESURRECTION [lect. iv.
which we have the words either of Jesus or of an
Evangelist, that we find a pre-eminence attached to
the Resurrection of our lord which the Church too
often fails to recognise ; the same point is brought
before us elsewhere in the New Testament, both
in special texts and in the whole strain of the
sacred writers' thoughts.
Thus, in the Epistle to the Hebrews we find on
one occasion words exactly similar to those that have
already met us in the twelfth chapter of the Gospel of
St. John, although the sense of them is again marred
in our English Bibles by the substitution of the
preposition " from " for the preposition " out of : "
" Who, in the days of His flesh, having with a strong
cry and tears offered up prayers and supplications
unto Him that was able to save Him out of death,
and having been heard for His reverent fear, though
He was a Son, yet learned obedience by the things
which He suffered."1 In that prayer which he selects
as the strongest evidence afforded in the IKe of Jesus
of His reverent fear, the sacred writer tells us that
He prayed not that He might be delivered " from "
death, but that He might be delivered " out of " it.
Or take such passages as the following from St. Paul :
"If thou shalt confess with thy mouth Jesus as
Lord, and shalt believe in thy heart that God raised
Him from the dead, thou shalt be saved ;"2 "Where
fore God also highly exalted Him, and gave unto
1 Heb. v. 7. 2 Rom. x. 9.

lect. iv.] OF OUR LORD. 127
Him the name which is above every name : that
every tongue should confess that Jesus Christ is
Lord" (that is, the Risen and Glorified Lord), "to
the glory of God the Father;"1 "For if, while we
were enemies, we were reconciled to God through the
death of His Son, much more, being reconciled, shall
we be saved in His life ;"2 "Who is he that shall
condemn ? It is Christ Jesus that died, yea rather,
that was raised from the dead, who is at the right
hand of God, who also maketh intercession for us ;"3
while it is unnecessary to quote the many passages
in which the Resurrection of our Lord is mentioned,
along with His death, as one of the two great facts
which are essentially and equally necessary to the
accomplishment of our salvation.4 It is worthy of
notice indeed that " salvation," in the full meaning
of the word, is never connected in the New Testa
ment with the death of Christ alone. Pardon of sin,
redemption, and reconciliation are, but not salvation.
Salvation includes life ; and, though the seed must
be dissolved, it is from the living germ in the seed,
and not from the surrounding death, that the IKe
springs up.6
Once more, it will repay the attentive reader of
the word of God to study in this point of view the
combination of ideas presented to us in the Gospel
of St. John, and in the Epistle to the Hebrews. He
1 Phil. ii. 9, 11. 2 Rom. v. 10. 8 Rom. viii. 34. 4 Note 50.
5 See further remarks on this point in Appendix to Note 56.

128 THE RESURRECTION [lect. iv.
will find that the leading theme of the Gospel, — one
appearing both in its general structure and in the
structure of particular passages,1 both in the words
of Jesus which it preserves, and in the scenes from
His life which it describes,2 — is not suffering and
death upon the one hand, or glory upon the other ;
nor is it a theme with two separate parts, life and
death, or death and life. The main thought of the
Gospel is single, though compound. It is glory won
through shame, triumph through apparent defeat, life
through death. The two things come constantly
together. Both are included in the remarkable ex
pression, "lifted on high," so characteristic of St.
John ;3 and we do not catch the idea contained in
the expression by saying that Jesus dies and is
glorified, but by saying that Jesus passes through
death, the first stage of glory, to a still higher and
more perfect stage of glory.
The same thing is not less strikingly apparent in
the Epistle to the Hebrews. Only one text in that
Epistle makes direct mention of the Resurrection of
our Lord,4 and even there it is incidentaUy intro
duced ; but the whole Epistle presupposes His
Resurrection. It is the Risen and Ascended Lord
who is its great theme throughout, the High Priest
after the order of Melchizedec, both Priest and King
" for ever." 5
1 Note 51. 2 Note 52. s Note 53.
4 Heb. xiii. 20. 5 Note 54.

lect. iv.] OF OUR LORD. 129
The Resurrection of our Lord, in short, according
to the invariable teaching, of Scripture, is not some
thing consequent upon His redemptive work; it is
a part of the work itself. It is not something merely
designed to prove to us that that death upon the
cross which the world scorned is " the power of God
and the wisdom of God unto salvation." It is itseK
" power " and " wisdom " ; it is one of the great
redemptive acts of Jesus. Let us consider it,
I. In relation to His own Person. It is un
necessary to repeat what was said in a previous
Lecture as to the condition of our Lord at the
moment when He rose, or to dwell again upon the
fact that what He was when He ascended to His
Father in heaven, He was when He came forth from
the tomb ; that what He is now in His glorified state,
He was during the forty days when He showed Him
self from time to time to His disciples. If the
observations then made were correct, the point which
now claims our attention is, that in our Lord's resur
rection-state there was, so far as regarded the con
stitution of His person, an advance upon what it
had been during His previous life. The body now
possessed by Him was not His old body, with what
ever amount of outward glory we suppose it to have
been glorified; but rather that old body changed,
transfigured ffom within, so that it might be the
fitting and perfectly adequate expression of pure

130 THE RESURRECTION [lect. iv.

spirit. A body of that kind our Lord could not
have possessed before. Not at the Incarnation ; for
even in Paradise, before the Fall, man's body was
" natural," not "spiritual;" and if our Lord's body,
at the time when he became incarnate, had been
the latter instead of the former, it would have been
different from ours. He would not have been " made
of the seed of David according to the flesh," and
the assurance so necessary to faith would have been
wanting, that " since then the children are sharers in
flesh and blood He also Himself in like manner
partook of the same." Nor could our Lord's body
have become " spiritual " through the transforming
influence of the Spirit at any stage of His earthly
life subsequent to the Incarnation. All along, in
deed, the Spirit in His fulness dwelt in Him. He
was conceived in the Spirit's power j1 at His Baptism
the Spirit not only descended, but " abode " upon
Him ;2 and it was in the power of the Spirit that He
began His ministry.3 But up to the time of the
Resurrection He was not free to let the Spirit pro
duce His natural and proper effects upon His bodily
frame. He was still continuing, as it was necessary
that he should continue, that " emptying Himself of
His glory " which was essential to the carrying out
.of His great work. The first purpose of His coming
had not yet been answered. Standing in our room
and stead, He had not yet wrought out, in the very
1 Matt. i. 18 2 John i. 32. 3 Luke iv. 14.

leot. iv.] OF OUR LORD. 131
nature that had sinned, His victory of love. Had
His body been changed before this was done, He
would have failed to be our Representative at the
very moment when that love had reached its point
of highest intensity j1 when it was most pleasing to
the Father ;2 and when it had achieved its most
glorious results.3 At the Resurrection it was
different. The suffering for our sake to which love
led Him' to submit had culminated in death ; the
sacrifice rendered necessary by the relations between
a holy God and sinful man had been presented ; the
corn of wheat, having fallen into the ground and died,
was ready to produce much fruit. No hindrance
existed now to the passing onward of our Lord's body
to its perfection ; and in such a body — a distinct
advance upon that with which He had formerly lived
and died — Jesus rose.
Not only so. It is of peculiar importance to
observe that the advance thus made was in conform
ity with principles which the Almighty had stamped
upon the constitution of things, and with the design
which He had originally formed. " Howbeit," says
St. Paul, as he reasons on the subject, " that is not
first which is spiritual, but that which is natural;
then that which is spiritual. The first man is of
the earth earthy : the second man is of heaven."4
It is of no moment whether the Apostle is here
1 John xiii. 1. 2 John x. 17. 3 John xii. 32.
4 1 Cor. xv. 46, 47. Note 55.

132 THE RESURRECTION [lect. iv.
thinking only of the two kinds of bodies of which he
had just spoken, — the one so frail and corruptible,
the other so powerful and incorruptible ; or whether
he has in his eye a universal law of history. In
either case the lesson for our present purpose is the
same. We learn that, in the relation of the resurrec
tion-body of our Lord to His body as it was before
He died upon the cross, we have the operation of a
great law which may be traced both in the record of
creation and in God's providential dealings with our
race. There is nothing final in the universe except
God. Everything comes from Him ; everything tends
to Him. There is a constant aspiration through the
long ages on the part of all that exists towards
something higher, better, nobler than itself, — towards
something liker its source, — that is, liker God, liker
spirit. This progress is, without doubt, through
much humiliation and suffering, even through, an
amount of sacrifice and death at the thought of
which we often stand appalled. It would be foreign
to our subject to show that here again the Lord
Jesus Christ fulfils the great law of our humanity ;
and it is enough to say that, however trying the
means may be which are indispensable to purge us
from the influences of sense, and to bring us under
the one and absolute dominion of spirit, the latter is
the end to which our nature points. To draw in
definitely nearer God is the glorious destiny of man.
But man cannot effect this by shaking off the body

lect. iv.] OF OUR LORD. 133
altogether. He would then be no longer man. His
body can never be wholly changed into spirit. Had
we to think of a time when man shall be nothing but
a Divine spirit, and when there shall be no outward
expression of that spirit in what is perceptible to the
senses, then man would be as God, instead of being
only a manKestation of God.
In this path of bodily change, therefore, the Lord
Jesus Christ precedes us. He is the Archetype in
which the idea of the Divine mind is realised. In
the two facts of His Incarnation and Resurrection He
sums up the purpose of the great Creator. From the
moment that He resolved to become our Leader and
" Captain " in the path of life, it became necessary
that the words should be fulfilled in Him as weU as
us, " Howbeit that was not first which is spiritual,
but that which is natural ; then that which is
spiritual." Keeping in view, then, the nature of that body
with which our Lord rose, it follows, from all that
has been said, that His Resurrection was the perfect
ing in His Person — and that too according to God's
own eternal plan — of a humanity which even our first
parents had received only in its rudimentary and
initial not its ultimate stage, and the upward pro
gress of which had' been interrupted by the Fall. It
was the culmination of a great development for which
man was always destined, and which would have
been accomplished for him in some other way, even

134 THE RESURRECTION [lect. iv.

if he had never sinned. It was the bringing about
of a result aimed at in fundamental and essential
impulses of our nature, and towards which, therefore,
that nature must always point, as what alone can satisfy
its desires, fulfil its hopes, and complete its glory.
Such is the perfecting of our Lord's Person by
His Resurrection. Not as Divine only but as also
human He was perfected. He did not return, when
He rose, to absolute Divinity; He is not simply
spirit now ; nor is He possessed of an angelic nature,
although in that nature He might be exalted above
the brightest angel that is before the face of the Most
High.1 As man, He rose, ascended into heaven, sat down
upon His throne, — as man, with our human nature
not less real and true than ever because it has been
perfected, — as man, with an eye to look in love upon
His own ; with a voice to speak to them in its old
tender tones ; with a hand to lay upon the heads of
children taken away before their sorrowing parents to
His own gentle presence. 0 glorious consummation
of all His toils ! 0 meet reward of all His sufferings !
0 happy tidings for those who know that what their
Lord is they shall in due time be ! — that they shall
be like Him who is not only true God but perfect
man, no more needing to groan in this earthly house
of their tabernacle being burdened, but being clothed
upon, and with what is mortal swallowed up of IKe.
1 Heb. ii. 5-9.

lect. iv.] OF OUR LORD. 135
One remark may be permitted before we pass on.
It will be seen that, looked at in this light, the
Resurrection of our Lord is no longer an isolated
miracle, no longer a fact which simply guarantees
another fact embraced in the scheme of our redemp
tion. It is taken up into the great redemptive pro
cess. It is a step — the highest and the final step —
in a grand development of humanity contemplated
by the Creator from the very first. It is the crowning
act of a series of events which was begun when all
things " were created " in Christ ; was carried on
when all things " consisted " in Him ; and was in its
principle completed when He who had been "the
first born of all creation " became again " the begin
ning, the first born from the dead, that in all things
He might have the pre-eminence." Then the human,
not in " the likeness of sinful flesh," but in the con
dition originally designed for it, was united to the
Divine in one perfect unity for ever. Any one,
therefore, who accepts the Incarnation ought to have
no difficulty in accepting the Resurrection of our
Lord. . The latter is only the completing of that
humanity which had been assumed in the former ;
the perfecting of a process which, without it, would
have stopped short of the only goal that we can
regard as final.
II. From the Person of our Lord we have now to
turn to His Work, that we may ask how His Resur-

136 THE RESURRECTION [lect. iv.

rection bears on it? An answer to this question maybe
given in two particulars. In His Resurrection the com
pletion of His work began, and in it the Almighty gave
attestation of His acceptance of all that He had done.
1. In it the completion of His work began. For
we are not to imagine that that work was accom
plished either by His life on earth, or by His death.
It is true that the fundamental office which our Lord
came into the world to discharge was that of Priest,
and that His fundamental commission was to present
the one perfect offering for sin by which God might
be reconciled to man, and man to God. But the
question immediately arises, How much did that
priesthood and offering include ? We know that
they included His humiliation, and sorrows, and
sufferings, and death ; for these were not merely
what a good man cannot escape in his conflict with
the world. They were in their own nature expiatory,
— a true and proper sacrifice for sin. Our Passover
also hath been sacrificed, even Christ ; " Him who
knew no sin He made to be sin on our behalf that we
might become the righteousness of God in Him ;"
" In whom we have our redemption through His
blood, the forgiveness of our trespasses ;" " The blood
of Jesus His Son cleanseth us from all sin."1 But
the point now before us is, whether our Lord's offer
ing for sin did not go beyond His death, whether it
did not also embrace His Resurrection and present-
1 1 Cor. v. 7 ; 2 Cor. v. 21 : Ephes. i. 7 ; 1 John i. 7.

lect. iv.] OF OUR LORD. 137
ation of HimseK to the Father in the heavenly Sanc
tuary. In considering this it wiU be well to call to mind
a part of the ritual of the law too frequently lost
sight of, — the double procedure with the blood of the
victim sacrificed ; for, upon the great Day of Atone
ment (to say nothing at present of the ordinary sin-
offerings), the High Priest's offering for sin was not
completed by the mere slaughtering of the victim,
and the pouring out of its blood at the bottom of the
brazen altar in the Court. It was not when the High
Priest hilled the bullock of the sin-offering, and the
goat of the sin-offering, that the atonement was
accomplished ; but then only when, putting some of
the blood into a basin, he took it within the veil, and
sprinkled it upon the Mercy Seat. There were thus
two parts of the offering ; there was a double pro
cedure with the blood; and the two parts in the
double procedure were not a simple repetition of the
same idea, — a symbolical setting forth of the same
relation between the Almighty upon the one hand,
and the sinner upon the other. Confusion seems to
have been introduced into this subject by the failure
of inquirers to observe that, in both parts of the
ceremonial which, while distinct, were closely related
to one another, the blood was still the same blood
and that, considered simply by itself, it represented
in both the same thing. In neither case was it dead;
in both cases it was warm and living blood. The

138 THE RESURRECTION [lect. iv.
language of Lev. xvii. 11 is express, " For the life of
the flesh is in the blood ; and I have given it to you
upon the altar to make an atonement for your souls."
It is the blood as life that is there " given upon the
altar," not the blood as death. Throughout the
whole ritual, therefore, up to the moment when all
the actings with it were over, the blood of the victim
was its life, as much alive when it was sprinkled
(only that then it had passed through death) as when
it was first drawn jforth by the knKe of the offerer.
But while the blood was thus itself the same, the
procedure with it seems to have had a different
meaning at the two different stages of the offering.
At the one it bore along with it the life of the offerer
sacrificed in the person of the victim to Him who
had said, " The soul that sinneth shall die." At the
other it bore along with it the same life of the offerer
saved in death and through death, and now surrendered
upon that " Propitiatory " or Mercy Seat which God
had Himself provided as the covering of the ark of
His testimony. In the first act, that of the slaughter
ing, there was death, although death only as the way
to life. The people died in the sacrifice ; and the
high priest, as their representative, acknowledged that
they deserved to die. In the second act, that of the
sprinkling, there was life. The people had accepted,
and passed through, death ; and the high priest, as
their representative, laid their IKe in its new aspect
as an offering before God, expressing their reunion to

lect. iv.] OF OUR LORD. 139
Him who had redeemed them, and their willing
surrender of themselves in the bond and on the con
ditions of His covenant. Then only, when all this
had been done, could it be said that the covenant
relation had been re-established between God and
Israel. Then only was the high priest's work as the
representative of Israel finished; and then only could
he come forth from the inmost part of the sanctuary
as the representative of God to proclaim that the
offering was complete, that Israel was both a pardoned
and a holy people, and that its sins might be sent
away into that darkness and desolation to which sin
belongs. B.ut before this proclamation could be made,
both the actions with the blood that have been
spoken of were necessary ; and, had the high priest,
in addition to setting forth the death of Israel at the
Altar in the Court, not also laid Israel in and for a
new IKe upon the Mercy Seat, he would not have
accomplished the service of the day.
Still further, it can hardly fail to be seen that it
was in the second part of the service that the whole
ceremonial culminated. All inquirers are agreed
upon this point, and it is unnecessary to discuss it.
Life laid upon the altar of God, to be His for ever,
must always be a higher thing than life yielded up
to death because of sin ; and the words of the Al
mighty by His prophet sounded throughout the
whole of the Old Testament Dispensation, "As I
live, saith the Lord, I have no pleasure in the death

140 THE RESURRECTION [lect. iv.
of the wicked ; but that the wicked turn from his
way and live : turn ye, turn ye from your evil ways ;
for why will ye die, 0 house of Israel?"1 In the
second part of the service the people were not only
ransomed, but dedicated ; not only pardoned, but
consecrated. A separation had been made between
them and the power not less than the punishment of
sin.2 Let us pass from the type to the Antitype. The
writer of the Epistle to the Hebrews has left us in
no doubt as to the manner in which all this was
fulfilled in our Lord. The lesson constantly enforced
in that Epistle is that the high priesthood of Christ
is "fulfilled" by His work in heaven; that only
after His Resurrection is He in a position to exhaust
the functions of that office ; and that His offering is
not completed until, within the heavenly sanctuary,
He presents Himself to the Father in aU that per
fection of service which the Father claims. The
meaning of our Lord's presentation of Himself in
heaven is thus different from that of His death upon
the cross. Both are indeed parts of one whole ; but
they are not on that account to be confounded with
one another, or to be regarded as the expression, in
different ways, of one and the same thought. There
is a distinct difference between them. In the one
our great Representative bears the penalty of our
sins, submitting Himself to death, the first demand
1 Ezek. xxxiii. 11. 2 Note 56_

lect. iv.] OF OUR LORD. 141
of the Divine law upon the sinner, — yet doing this,
not simply that He may die, but that He may pass
through death to life. In the other He who is still
our Representative presents Himself to His Heavenly
Father, as One who has passed through death to life,
and whose IKe, redeemed from the power of death, is
now to be presented for ever to the Father in joyful
gratitude and praise. Were it not for the first act,
our Lord, and we in Him, would approach into the
Divine presence without that free acceptance of
penalty which must be the very first step in our
return from evil. Were it not for the second, actual
return to God would not take place. Without the
former, that death would be wanting out of which
alone the corn of wheat can spring up in IKe.1
Without the latter, there would be no springing up
of the corn of wheat at all. Neither act is sufficient
without the other ; and both must be accomplished
before the work of the Heavenly High Priest can be
regarded as complete.
It conveys, therefore, a false idea of the work of
our Lord when we say that it was finished on the
cross, and that His Glorification was only His reward,
and the guarantee to us of His acceptance with God.
He Himself indeed had cried on the cross, "It is
finished." But what was finished ? His groans and
tears, and agonies and cries ; His submission to the
pains and sufferings and death appointed for Him ;
1 John xii. 24.

142 THE RESURRECTION [lect. iv.
His struggle with the world and its prince ; — these
were finished, but not His offering. That was not
finished until, as One who had died and risen again,
He went, perfected through death, into the Holiest
of all, and there devoted Himself, and His people
in Him, to the perpetual service of the Eternal
Father. The Resurrection of our Lord, instead of being a
mere consequence of His work, is thus a part of the
work itself. Without it He would have left that
work unfinished. As our Representative He might
have led us to the sacrifice of death rendered neces
sary by the fact that we had sinned. But He would
not have led us into the higher IKe, — the life in God,
— for which we were created, and in which the end
of our existence is attained. It is only by the con
tinued offering of Himself in the new life of His
resurrection - state that His people are taken "in
Him " beyond death into heavenly and eternal IKe.
Two other parts of the priestly work of Christ
might still have been spoken of had time permitted
— Intercession and Benediction. It is enough to
say that without our Lord's Resurrection neither of
them could have been realised, and that He could
not, in consequence, have been a perfect Priest.
If the work of Christ as the High Priest of His
people would thus have been unfinished without His
Resurrection, the same thing may next be said of the
other offices discharged by Him for His people's good.

lect. iv.] OF OUR LORD. 143
Thus the message of salvation which He re
veals as Prophet would not have been complete.
That message is founded upon what He has done as
Priest. It is the glad tidings of an atoning work
which is not only begun but finished, of a salvation
which includes not only the death of the old man,
but the quickening into life of the new man within
us, of a change which involves our dying unto sin in
order that we may live unto righteousness. This is
"the will of God for our salvation," — not simply
fresh discoveries of the power or wisdom or goodness
of the great Creator; not simply the inculcation of
moral precepts more comprehensive and beautiful
than the world had yet possessed or could have
reached by speculations of its own, but a union in
love with the Father through the Son as Priest.
Such a will ,of God could only be revealed after
Christ had risen. His Resurrection was a part of
the revelation ; and without it the very word to be
proclaimed could not be perfected.
But there is more than this to be said upon the
point before us. To assert only that the Resurrection
of our Lord is necessary to the fulfilment of His
prophetical office, because His Resurrection is a
necessary part of the revelation to be proclaimed, is
to look at the matter in a more outward light than
that in which it is presented to us in the word of
God. There is not less an inner bond between the
fact of the Resurrection of Christ and the execution

144 THE RESURRECTION [lect. iv.
of His work as Prophet ; for, in that work, our Lord
was to do more than simply reveal the truth once
for all, and then leave it as a legacy to the world, in
the fixed and definite form which is implied by its
being written in a book. The Gospel message was
not to be in word only but in " power," so that, in
whatever age it might be proclaimed, it should bring
with it the freshness of a new morning. In order to
this, however, the word of life required to be accom
panied by the quickening agency of a living person
ality, from whom it might pass as a spirit into the
spirits of its hearers. The word itself might be the
same, but it was necessary that it should be seen in
the new light which every generation needs, and
that it should be adapted to the new experiences
which every generation makes. This could only be
done by the Living Spirit of the Lord ; and the gift
of that Living Spirit could only be bestowed by a
Living, and therefore a Risen, Saviour. If the Spirit
is to bestow life, is to clothe the word with a present
and a living energy, He must come to us from a
Living Lord, and not from the mere recollection,
however lively, of One who had lived and died.
Such is the lesson taught us by our Lord Himself, in
words which contain some of the deepest and most
important truths of His kingdom. "I have yet
many things," He said, "to say unto you, but ye
cannot bear them now. Howbeit, when He, the
Spirit of the truth, is come, He shall guide you into

lect. iv.] OF OUR LORD. 145
all the truth : for He shaU not speak from HimseK;
but what things soever He shall hear, these shall He
speak; and He shaK declare unto you the things
that are coming." And again, " These things have I
spoken unto you in proverbs : the hour cometh
when I shall no longer speak unto you in proverbs,
but I shall tell you plainly concerning the Father."1
We must be careful not to mistake the meaning of
these words. Our Lord neither refers in them to
new truths to be taught after His departure to the
disciples, in addition to those which they had been
taught already ; nor has He in view a manner of
teaching which, while it was formerly indirect and
enigmatical, was now to become direct and clear.
He had HimseK taught them " all things " necessary
for the salvation of the world, and for the edification
of His Church to the very end of time.2 Any idea
of a development of truth, beyond what, was con
tained in His own words, rests upon an exegetical
misunderstanding of this great passage in His last
discourse to His disciples. Again, He had taught
with a simplicity and lucidity of statement that had
nothing in common with the darker side of either
parable or proverb ; and the effect had corresponded
to his teaching, — "The multitudes were astonished
at His teaching;" "All the publicans and sinners
were drawing near unto Him for to hear Him ;" the
officers sent to take Him exclaimed, — "Never man
1 John xvi. 12, 13, 25. 2 John xiv. 26.

146 THE RESURRECTION [lect. IV.
so spake;" "Grace was poured into His lips."1 In
the future, therefore, now stretching before His dis
ciples, He was to teach them neither new truths nor
old truths more plainly. He was to make them
take up again the whole revelation which they had
already received, and to learn it in a different way.
Hitherto He had taught as a Master who moved in
a sphere of thought superior to theirs : He had
spoken of the " heavenly things " that He alone had
seen ; and He had come before them as One, of the
deep meaning of whose instructions they were only
able from time to time to catch a distant glimpse.
His lessons had been enforced by His outward au
thority, and had been listened to with wondering awe.
It was mainly because He spoke them that they
were accepted as true. They had not yet commended
themselves to the inward experience of the heart,
nor had the full divineness of their wisdom been
recognised by the spiritually enlightened mind.
Now, however, all this was to be changed. With
the Resurrection and Glorification of our Lord the
ministry of the Spirit bestowed by Him was to begin.
Up to that time " the Spirit," that is, the Spirit in
His power, " was not."2 He had indeed existed from
everlasting as one of the Persons of the Trinity : He
had moved upon the face of the waters when order
was produced out of chaos :3 He had "striven" with
1 Matt. vii. 28 ; Luke xv. 1 ; John vii. 46 ; Psalm xiv. 2.
2 John vii. 39. Note 57. 3 Gen. i. 2.

lect. iv.] OF OUR LORD. 147
men before the Flood ¦} and down to the moment of .
the Resurrection He had more or less comforted the
pious, and inspired the prophets, of Israel.2 But He
had not yet become an indwelling power in man ; He
had not yet been given "without measure ;"3 and our
Lord testified, "It is expedient for you that I go
away : for K I go not away, the Advocate will not
come unto you ; but if I go, I will send him unto
you."4 With the Resurrection, accordingly, the time
for that sending came. One of the very first acts of
the Risen Lord of which we read was that in which
He " breathed on " His disciples and said unto them,
"Receive ye the holy spirit;"5 and from that time
onward — through Pentecost, through all the varied
seasons, whether of depression or of triumph, that
have marked the history of the Church, as well as
through all the more private experiences of the people
of God — that Spirit whom it is the province of the
Glorified Redeemer to bestow has descended into
believing hearts and dwelt there, to lead them into
aH the truth in a manner in which they had not been
led into it before. Enlightened by His influences
¦ they not only know what the truth is ; they learn
also to know that it is the truth. It commends itself
in the sight of God to their consciences and their
hearts. It has its answer from within. The word itself
is no doubt necessary, for the Spirit acts by and with
i Gen. vi. 3. 2 Ps. Ii. 11, 12 ; 1 Peter i. 11.
3 John iii. 34. Note 58. 4 John xvi. 7. 6 John xx. 22.

148 THE RESURRECTION [lect. iv.
the word. But the Spirit is also necessary, for without
Him the word will be no more than a letter which kills.
The word brought home to us by the Spirit is the end
of the prophetic teaching of our Lord ; and inasmuch
as He cbuld not bestow that Spirit when He was on
earth, His prophetic office was not then "fulfilled ;"
it is fulfilled only now when He is risen and glorified.
Once more, similar remarks apply to our Lord's
kingly office. No doubt, even during His IKe on
earth, He gave occasional indications of His royal
dignity. At the very time when He was despised
and rejected of men He laid His commands upon the
wind and the sea, and they obeyed Him ; disease of
every kind yielded to His word ; the very demons
were constrained to listen to Him. Nay, there was
at least one occasion on which He Himself distinctly
proclaimed that he was a King, though in a sense in
which men had not yet learned to understand the
word. " Pilate therefore said unto Him, A King art
Thou, then ? Jesus answered, Thou sayest that I am
a King. To this end have I been born, and to this
end am I come into the world, that I should bear
witness unto the truth : every one that is of the truth
heareth My voice." x How strange a kingdom, yet how
real in comparison with the kingdoms of this world !
The absolute kingdom at the bottom of all existence,
and ruling all existence, is that of truth ; and the more
we can witness as humble ministers to that truth, the
1 John xviii. 37.

lect. iv.] OF OUR LORD. 149
more does our power increase. He who in the king
dom of nature is nature's most willing servant and
most faithful interpreter has the highest rule. It is
not otherwise in the kingdom of grace. Jesus, there
fore, the only perfect witness to the eternal verities
of that kingdom, was always by right the only King
in it His work as a " witness " and His dignity as
a "King" went hand in hand. But precisely because
it was so He could not be fully King before His
death; for the death upon the cross was the full
witness to that truth of the love of God to sinful men,
which it was His commission especially to proclaim.
It is with His Resurrection, accordingly, that His
Kingship is closely connected in the New Testament.
Then the kingdom which had always been His by
inheritance, but His own personal claim to which He
had been working out during the whole course of
His IKe, was actually received by Him. Thus it is
that St. Peter, in his first sermon to the people,
speaking of the fulfilment in Jesus of that prophecy
which had said, " Thou wilt not leave My soul in hell,
neither wilt Thou suffer Thine Holy One to see cor
ruption," connected it with His Kingship, and His
Kingship with His Resurrection — " Being therefore a
prophet, and knowing that God had sworn with an
oath to him, that of the fruit of his loins He would
set one upon His throne ; he foreseeing this spake of
the resurrection of the Christ." 1 Thus it is that St.
1 Acts ii. 30, 31.

150 THE RESURRECTION [lect. iv.
Paul, in his address at Antioch in Pisidia, associates
the same great event with God's setting His Son as
King upon Zion His own holy hill — " God hath ful
filled the promise made unto the fathers in that He
raised up Jesus ; as also it is written in the second
Psalm, Thou art my Son, this day have I begotten
Thee;"1 and that again, in his Epistle to the Ephesians,
the same Apostle speaks of the working of the might
of God's strength, "which He wrought in Christ, when
He raised Him from the dead, and made Him to sit
at His right hand in the heavenly places, far above all
rule, and authority, and power, and dominion, and
every name that is named, not only in this world,
but also in that which is to come;"2 while the writer
of the Epistle to the Hebrews sees the two Messianic
predictions of Psalms ii. and ex. fulfilled in Him at
the time when He " sat down on the right hand of
the throne of the Majesty in the heavens." 3 Nothing
indeed can be clearer than the teaching of Scripture
upon the point before us. The fulness of that kingly
office which our Lord exercises on our behalf begins
with His Resurrection. The kingly power which He
exerts, the kingly protection which He affords, the
kingly grace which He displays, the kingly honours
which He bestows — all, in short, that most intimately
affects the position and the most exalted privileges
of the Christian — comes from Christ as the Risen
Lord. It is on Him, too, in that capacity, that the
1 Acts xiii. 33. a Ephes. i. 20, 21. 3 Heb. viii. 1.

lect. iv.] OF OUR LORD. 151
great work of carrying on the contest with the world
depends. The words spoken to Him were — "Sit
Thou on My right hand until I make Thine enemies
Thy footstool." The subduing of evil, and the estab
lishing in its place of that righteousness and peace,
the prospect of which constitutes to so large an extent
the burden of ancient prophecy, is associated not with
the thought only of a Saviour who died, but with
that of One who reigns with a sceptre that is right.
Hence the explanation of the. difficult words of the
Apostle Paul in 1 Corinthians xv. — "Then cometh
the end, when He shaU deliver up the kingdom to
God, even the Father ; when He shall have abolished
all rule and all authority and power. For He must
reign, till He hath put all His enemies under His
feet." 1 The " kingdom " there is obviously the king
dom wielded by the Risen and Exalted Lord for the
purpose of establishing righteousness in the hearts of
men, and of putting down all sin. That kingdom
must close when its purpose is accomplished. In
that sense, but in that only, in which a king puts
down his enemies, and has then no more opposition
to contend with, there is the prospect of a time when
our Lord- can be no longer King.
Thus, then, it appears that the Resurrection of
our Lord brings His work to its first stage of com
pletion ; for it perfects the different offices by which
that work is accomplished. It is an essential part
1 1 Cor. xv. 24, 25.

152 THE RESURRECTION [lect. iv.
of the work which He left the mansions of His
Father's glory to perform. If He did not rise from
the dead and return to His Father, He is neither
Priest, Prophet, nor King, in the full sense of any of
these terms. He may present us along with Him
self as a sacrifice when He dies upon the cross, but
we shall have no part in that new life of dedication
to the Father, for the sake of which it is well that
the old man should die. He may teach us the letter
of His word, but the Spirit will be wanting, through
whom alone that word can be made " a fountain of
springing water " " within ourselves." He may lead
us onward in a path of " witnessing," but while we
witness we shall be "of all men most miserable."
His work without His Resurrection is an interrupted,
broken work, with no result able to throw light
upon its mystery, and with no termination sufficient
to explain either its beginning, its course, or its close.
Now, however, by His Resurrection, that work
has been accomplished, and as Prophet, Priest, and
King, He lives at the right hand of God, to provide
for us the powerful and gracious influences of which
we' stand in need, and which it is His in these offices
to supply. In the unity of His Person is found
every function needed for the guidance of His people
through the different stages of their mortal pilgrim
age ; in Him they have a Redeemer " mighty to
save." What He laboured and died to purchase, He
rose to complete, and is now living to bestow.

lect. iv.] OF OUR LORD. 153
2. The Resurrection of our Lord not only brings
His work to the first stage of its completion ; it is
God's own attestation of His acceptance of all that
our Lord had done, and that in two respects, —
(1), as to the manner in which it had been accom
plished ; (2), as to the fact that by it sin had been
for ever blotted out, and the foundation of the new
life laid. Let us look at these two particulars for a
moment. (1.) The Resurrection of Christ attested God's
own approbation of the manner in which the previous
stages of His work had been accomplished. In His
Resurrection Christ was "justified." We have to
bear in mind that the sacred writers draw no such
distinction as is often drawn by theologians between
the active and passive obedience of our Lord. To
them His whole work is one. Hence His Resurrection
is the Father's testimony to it all. In the Epistle to
the Philippians His Exaltation is connected not only
with His death upon the cross, but with His making
Himself of no reputation, and taking upon him the
form of a servant.1 In the Epistle to the Romans it
is in contrast with His having been made of the seed
of David according to the flesh, that He is said to
have been declared to be the Son of God with power,
according to the spirit of holiness, by the resurrection
of the dead.2 In the First Epistle to Timothy, in
like manner, Christ's being justified in spirit is con-
1 Phil. ii. 6-11. 2 Rom. i. 4.

154 THE RESURRECTION [lect. iv.
trasted with His having been manifested in flesh;1
and a similar lesson is conveyed by the words of
Jesus HimseK in the Gospel of St. John, when He
says that one of the three parts in which He sums
up the work of the Advocate to be sent after His
departure, shall be to convict the world of righteous
ness, because He goes to the Father, and they behold
Him no more.2 No one can doubt that these and
other similar passages present the Resurrection of
our Lord as a proof of the Father's approbation of
His work in itself, and of the manner in which He
had accomplished it. There is a great law written
upon the very nature of things, although we con
tinually rebel against it, — the law that self-sacrifice
is the foundation of all right relations to God, and
therefore the beginning of all good, the law of love
declared by the Apostle to be the fulfilling of all
law,3 the law of God Himself, for God is love. To
that great law, Jesus, standing in our room and
stead, had accommodated Himself. Men thought
that when the Messiah came with a redemption that
had formed the theme of type and prophecy for two
thousand years, He would come with outward glory,
with worldly pomp and power. He had come in a
manner the very opposite. His life had been one
of humiliation, of ministering, of self-denial, of suffer
ing for the sake of others, — had been in short one
continued sacrifice, — until at last the culminating
1 1 Tim. iii. 16. 2 John xvi. 10. 3 Rom. xiii. 10.

lect. iv.] OF OUR LORD. 155
point of sacrifice was reached in death. We " glory "
in this ; but, when the events actually occurred, the
life was despised rather than honoured ; the death
drew down scorn rather than applause. It is difficult
for us even to conceive the facts when we read of
them ; most difficult to ¦ think that the world mis
apprehended and misinterpreted them as it did ;
that it preferred a robber and a murderer to the
holy Lord; and that, when at last it had what it
deemed the false Preacher of righteousness within
its power, it was roused into an agony of excitement
to destroy Him.
Jesus needed to be "justified ;" and His Resur
rection was His justification. God Himself then
came forth to vindicate the righteousness of One
whom the world had rejected, and to show that the
Searcher of hearts, who estimates all things as they
reaHy are, and "who weighs the " works " of men in
the balances of a perfectly righteous and unerring
judgment, had another than the world's sentence to
pronounce. Then it was seen that while the world
had scorned the Son of God the Father had been
watching over Him with unceasing love ; that while
the world had placed Him at its bar as a malefactor
and blasphemer the Father had been making ready
a seat for Him at His own right hand ; that while
the world nailed Him to the cross the Father had
been preparing for Him "many crowns," and a
name that is above every name ; that while the

156 THE RESURRECTION [lect. iv.
world had gone to the grave in the garden, setting a
watch and sealing the stone, and had then returned
to its feasting and merriment because the Preacher
of righteousness was no longer there to trouble it
the Father had waited for the third morning in order
to bring Him forth in triumph from the grave.
The Resurrection of our Lord was a testimony to
God's approbation of the whole course that had been
pursued by Him, and of the whole spirit of His
work. But in being this it was also more, for —
(2.) It attested the fact that by it sin had been
blotted out, and the foundation of the new life laid.
There is one text upon this point so emphatic that
it is unnecessary to quote others, while it is all the
more proper to quote this one, because it seems to
have been so often and so strangely misunderstood.
The text is in Rom. iv. 25, where we read of Him
" who was delivered up because of our trespasses,
and raised because of our justification." It is not
stated in these important words either that our salva
tion begins in Christ's death but is perfected in His
Resurrection, or that our offences were the ground
on account of which Jesus was offered, but His
Resurrection the end for which God raised Him from
the dead. The object of the Apostle is to set forth
in two contrasted but precisely parallel clauses the
manifestation which God had made of Himself in
Christ ; and in doing so he tells us that God had
delivered Him up because of our offences, and had

lect. iv.] OF OUR LORD. 157
raised Him because of our justification. In other
words, God gave up His Son to death because we
had sinned, and that pardon might be possible. He
raised Him again because He had procured the par
don of our sins, and had thus, by justifying us, made
the new IKe possible. A work was to be done;
Christ died and did it. The work was done ; Christ
was raised, and His Resurrection established the fact
that He had done it.1 In raising His Son from the
dead the Father gave a decisive testimony to the
fact that He was well pleased for His righteousness'
sake, that He accepted the sacrifice that had been
offered for sin, and that He rejoiced in beholding
those great principles of law and justice and truth
vindicated, which are essential to the order and
happiness of His creatures. The Resurrection of our
Lord is thus the assurance to us that in the plan of
our redemption mercy and truth have met together,
righteousness and peace have embraced each other.
The burden of sin which He bore has been cast off ;
and He Himself, and we in Him, are free.
Therefore it was that our Lord as He looked
forward to His Resurrection, and to that Glorification
which was then to begin, prayed, "Father, glorify
Thy Son;" "And now, 0 Father, glorify Thou Me
with Thine own Self with the glory which I had
with Thee before the world was."2 It was not for
outward glory, such as a throne and a sceptre and
i Note 59. 2 John xvii. 1, 5.

158 THE RESURRECTION [lect. iv.
crowds of ministering angels, that He thus prayed.
He prayed for a glory which should consist in a
demonstration to the world, first, that He whom the
world had persecuted to death because of His meek
ness and lowliness and self-denying love, was the
object of the highest approbation and love of God
Himself ; and secondly, that the lowly and crucified
Redeemer was, in His one perfect offering for sin,
the sure foundation of our peace and joy and hope
and life.
And God heard the prayer. He glorified His Son
Jesus ; and in that Glorification we now rejoice, not
simply for the sake of what it brings to us, but for
the sake of what it brought to Him, and because it is
the Divine testimony to an order of things which the
world scorns, but which we know to be the order of
eternal truth and righteousness. . Therefore we follow
the Risen Lord; and, dismissing every thought of
sacrifice accepted or atonement made for us, we cry, —
" Gird Thy sword upon Thy thigh, 0 Most Mighty,
with Thy glory and Thy majesty. And in Thy majesty
ride prosperously because of truth and meekness and
righteousness. . . . Thy throne, O God, is for ever
and ever: the sceptre of Thy kingdom is a right
sceptre. Thou lovest righteousness and hatest wicked
ness : therefore God, Thy God, hath anointed Thee
with the oil of gladness above Thy fellows;"1 "Lift
up your heads, 0 ye gates ; and be ye lift up, ye ever-
1 Ps. xiv. 3, 4, 6, 7.

lect. iv.] OF OUR LORD. 159
lasting doors ; and the King of glory shall come in.
Who is this King of glory? The Lord strong and
mighty, the Lord mighty in battle. Lift up your
heads, 0 ye gates ; even lift them up, ye everlasting
doors ; and the King of glory shall come in. Who is
this King of glory ? The Lord of Hosts, He is the
King of glory;"1 "Bless the Lord, ye His angels,
that excel in strength, that do His commandments,
hearkening unto the voice of His word. Bless ye the
Lord, all ye His hosts ; ye ministers of His, that do
His pleasure. Bless the Lord, all His works in all
places of His dominion : bless the Lord, 0 my soul."2
1 Ps. xxiv. 7-10. 2 Ps. ciii. 20-22.

160 THE RESURRECTION [lect. v.

LECTURE V.
" That I may know him, and the power of his resurrection."
Philipp. iii. 10.
We have considered the bearing of the Resurrection
of our Lord upon His own Person and Work ; and
we proceed now to the bearing of the same great
fact upon ourselves. In no part of His work does
the Lord Jesus Christ stand alone ; and in His Resur
rection, therefore, as well as in all its other parts, He
takes along with Him the members of His body.
Here, as elsewhere, He is the head of that new
humanity which He has formed for HimseK. He is
the Representative and Life of His people ; and what
He is determines the nature of their position, and
duties, and privileges. He is not merely the object
of their faith ; in that faith they are one with Him.
He is more than their type and model ; in Him they
inhere as living stones of the temple of which He is
the foundation — as branches of the vine of which He
is the stem — as members of the body of which He is
the head. Whatever befalls Him befalls them. They

lect. v.] OF OUR LORD. 16

live in His life ; they work His work ; they suffer in
His sufferings ; they die in His death ; they rise in
His Resurrection ; they ascend to the heavenly places
in His Ascension ; they sit with Him upon His throne;
they accompany Him as His assessors when He comes
to judge the world at the last day ; they reign there
after as kings and priests with Him, the King and
Priest of the new creation, for ever and ever. This
doctrine of the union between the Lord Jesus Christ
and His people is the central doctrine of the New
Testament. It may well be doubted whether it is as
much before the mind of the Church in our day as it
ought to be. Our forefathers dwelt more upon it than
we do. The mystical union, as they called it, held a
far more prominent place in their thoughts than it
holds in ours. We speak in popular language of
justification, adoption, and sanctification, together
with the benefits that accompany or flow from them,
as if these were the several parts of a process by which
we are brought near to Christ, and in which we are
united to Him. That is not the order of things either
in Scripture or in the Standards of our own Church.
In the former Christ comes first, and the blessings
enumerated follow. They are not steps that lead us
to Him ; they are deductions from what we have in
Him. " Come unto Me, all ye that labour and are
heavy laden, and I will give you rest ;" " This is the
eternal IKe, that they may learn to know Thee the
only true God and Him whom Thou didst send,
M

162 THE RESURRECTION [lect. v.
Jesus, as Christ."1 In. that eternal life we possess
all ; we only do not know what we possess until we
have analysed its parts, traced their relation to one
another, and distinguished them by their different
names. Such, indeed, is the character of all the
doctrinal teaching of the New Testament. It comes
after, and not before, a Divine IKe already in
existence. But union with Christ is not only the centre of
the New Testament ; it occupies the same position in
the authoritative teaching of our Church. When the
questions of our Shorter Catechism relating to the
work of Christ are finished, and those relating to the
application of His redemption begin, we are at once
told that "the Spirit applies to us the redemption
purchased by Christ by working faith in us, and there
by uniting us to Christ in our effectual calling." After
this, effectual calling is itseK explained as a persuading
and enabling us "to embrace Jesus Christ freely offered
to us in the Gospel." Then follow the questions re
lating to Justification, Adoption, Sanctification, and
their benefits ; and they describe, not the path by
which we come to Jesus, but the blessings which we
enjoy in Him. Such is the true order of Christian
experience. To make us one with Himself, and in
Himself one with the Father, is the supreme and final
purpose of our Lord's work. And He HimseK, in His
own words, expressed that purpose both in its char-
1 Matt. xi. 28 ; John xvii. 3.

lect. v.] OF OUR LORD. 163

acter and extent, when He prayed on behalf of all who
should yet believe in His name, " that they all may be
one ; even as Thou, Father, art in Me, and I in Thee,
that they also may be in Us : that the world may be
lieve that Thou didst send Me. And the glory which
Thou hast given Me I have given them ; that they
may be one, even as We are one: I in them, and
Thou in Me, that they may be perfected into one ;
that the world may learn to know that Thou didst
send Me, and lovedst them even as Thou lovedst
Me."1 Our union to the Son, in the Son to the
Father, in the Son and in the Father to one another,
and all in the love which is at once the fundamental
element of the Divine existence and the most
essential constituent of human happiness, — that is
the end of our Lord's work, and the glorious hope in
which we are saved. What we have now to do,
therefore, is to examine the bearing of the Resurrec
tion of our Lord upon that new life, the most impor
tant conception of which is, that it is union with
Christ, that it is life given to believers not so much
by Him as in Him. It will be well also, in doing
this, to keep distinctly in view the light in which we
learned to look at the Resurrection of our Lord when
we considered its bearing on His own Person and
Work : it is the complement, the filling up, of His
Incarnation. 1. In the Risen Lord we have the source of that
1 John xvii. 21-23. Note 60.

164 THE RESURRECTION [lect. v.
new IKe of union with God which Christians are to
lead. It is in Him as Risen that the Almighty con
tinues that revelation of Himself to us as a Father,
upon which the life of sonship rests. To make such
a revelation at the first was the great aim of the
Incarnation. It was not merely that He might be in
a position to fulfil the law or to endure its penalty,
to yield a perfect obedience to His Father's will, or
to die upon the cross, that the eternal Son of God
became the Son of man. These purposes were no
doubt also contemplated by our Lord, — they may
even be said to have been the first steps in the course
which it was necessary for Him to take ; but the
main purpose of His coming lay much deeper. It
was so to bring the Divine and the human into union
with one another — two distinct natures into one Person
for ever — that the closest possible connexion might
be established between them. It was to bridge over
that gulf between the Almighty on the one hand and
His creatures on the other, which all religions and all
philosophies had tried, but had failed, to bridge over.
It was to reveal a fact fundamental to the very con
ception of a religious life in human beings, — that
there is in a certain sense a community of nature
between God and us, the human in the Divine and
the Divine in the human.1 Were it not so, it would
be vain to speak of union on our part with God,
There must be some community of nature between
1 Note 61.

lect. v.] OF OUR LORD. 165
two beings who are to be united. Love is otherwise
impossible ; and it is in love that the union between
God and man is formed. The Incarnation effected
this union ; and it was because it effected it in the
most perfect way, that the religion of Christ is the
most perfect conceivable religion ; that it is the
fulness of a light which, however it might have
shone partially in the world before, only reached its
greatest brightness when the Word became flesh and
dwelt among us. Then He who " by divers portions
and in divers manners had of old time spoken unto
the fathers in the prophets, spoke unto us in a Son,"
who was " the radiance of His glory and the very
image of His substance."1 The absolute Divinity of
that Son was as necessary to His effecting the end
He had in view as His perfect humanity : — "No man
hath seen God at any time ; an only begotten God,
which is in the bosom of the Father " — that is, one
who is only begotten, who is God, who is in the
bosom of the Father,— "He hath declared Him."2
Again, His perfect humanity was as necessary as His
absolute Divinity: — "The law was given through
Moses ; the grace and the truth came through Jesus
Christ."3 Had not the union of the two been found
in our Lord, He would have lived and died in vain.
Such is the teaching of the Bible, but not of the
Bible only. Universal experience shows that man
cannot hold close and affectionate intercourse with
1 Heb. i. 1, 3. 2 John i. 18. Note 62. 3 John i. 17.

166 THE RESURRECTION [lect. v.
pure spirit ; and that when we try to direct our
thoughts to One of whom we know only that He fills
all space with His presence — that He is motionless,
passionless, alone, — we are lost in a sphere to which
we have no sufficient bond. The Incarnation of
Christ was therefore necessary, if a true basis was to
be laid for that fellowship between God and us in
which the essence of religion lies.
But if the Incarnation was necessary at the moment
when it took place, its continuance is not less neces
sary now. It would not be enough to tell us that at
one time the Son of God became incarnate, if after a
short sojourn of three and thirty years here below
He laid aside His humanity and returned to that con
dition in which He existed before He came into the
world. No revelation which the Almighty makes of
Himself can be thus fleeting, if any permanent result
is to be effected by it. He may indeed gradually
reveal Himself, because men may not be able to bear
at first the full brightness of His light. The partial
revelation given at one stage may be taken up and
absorbed into the fuller revelation given at another ;
but what God has once revealed of Himself can never
pass away or be destroyed, without confounding all
our notions of the Divine, without extinguishing that
very adaptation between it and its effect which He
intended to produce. The spirit of the Christian life,
therefore, cannot spring from the thought of any
merely past Incarnation of God. The Incarnation

lect. v.] OF OUR LORD. 167
must be continued. If it was ever necessary, it is
necessary now. For all ages a Personal Incarnate
Lord is the only " way " to the Father ; and for us an
Incarnate Lord must be a Risen Lord. Take away
His Resurrection, and the very, foundation of our
spiritual life is removed.
In strict accordance with this is the teaching of
Scripture with regard to the Second Adam. No one
will doubt for a moment that it is through the Second
Adam that the new life comes to us. The question
thus immediately arises, At what point of His history
did our Lord assume that relation to man which these
words imply ? In 1 Cor. xv. St. Paul has given us a
full and clear answer to the question. The two Adams
are in that chapter contrasted with one another ; and
the whole argument of the Apostle is based upon the
view that our Lord, instead of being the Second Adam
during His earthly life, then possessed (sin, which does
not belong to our true nature, of course excepted) the
nature of the first Adam as well as we. He had taken .
to Him a true body and a reasonable soul like ours.
He had identified Himself with our position, and had
entered into our circumstances, that, bearing the
penalty of the law which we had incurred, and fulfill
ing the righteousness of which we had fallen short,
He might afford a new starting-point for the human
race, at which and from which men might share with
Him the glorious results of His mission. That was
the beginning of His work, but the work was not

168 THE RESURRECTION [lect. v.
completed until His Resurrection. Therefore it was
not at His Incarnation, when He only took the first
step in the course by which we were to be redeemed,
but at His Resurrection, when He had yielded His
obedience, offered His sacrifice, and gained His victory,
that He was really constituted the Second Adam.
Hence such words of the chapter as these, — "If Christ
hath not been raised, then is our proclamation (the
subject of our teaching) vain, your faith is also
vain j"1 " If Christ hath not been raised, your faith is
vain ; ye are yet in your sins ;"2 " Since by man came
death, by man came also the resurrection of the dead."3
Hence also the sowing and the raising up that are
spoken of, for in these words the "sowing" is not
the burial, and the " raising up " the bringing forth
from the grave, of the same human body. The sow
ing has its primary reference to the body bestowed
upon our first parent at his creation, and in due time
assumed by our Lord ; the raising up refers to the
body bestowed upon our Lord at His Resurrection.
Hence, finally, the fact that the words of verse 47,
"the second man is of heaven," apply not to the
Christ on earth, but to the Christ in heaven, from
which He will come at last, bringing all His people
with Him.4 The whole chapter, in short, is full of
the Risen Lord, and of him alone ; and He, therefore,
as Risen, is the Second Adam.
1 Ver. 14. 2 Ver. 17.
3 Ver. 21. " Note 63.

lect. v.] OF OUR LORD. 169
Nor does the Apostle merely state the fact ; he
shows us also that it could not be otherwise when, in
direct connexion with what he had asserted of the
corruptible and the incorruptible, of the natural and
the spiritual body, he says, " the first man Adam be
came a living soul. The last Adam became a life-
giving spirit." 1 These words can have no meaning
except one — that it was only when our Lord's body
passed into its final, its heavenly stage, that He could
communicate to us out of His own fulness that power
of the Spirit without which no child of the first Adam
is born again.
The whole application of redemption thus belongs
to our Lord in His ascended state. " The God of our
Fathers," said the Apostles Peter and John before the
council, "raised up Jesus. . . . Him did God exalt
at His right hand to be a Prince and a Saviour, for
to give repentance to Israel, and remission of sins ;" 2
and on the day of Pentecost, when the Church was
constituted by the outpouring of the Holy Spirit, St.
Peter cried before the people, " This Jesus did God
raise up, of whom we all are witnesses. Being there
fore at the right hand, of God exalted, and having
received of the Father the promise of the Holy Spirit,
. He hath poured forth this, which ye see and hear." 3
Everywhere the lesson is the same. When, therefore,
we apprehend in faith that Second Adam from whom
the new IKe comes, it is with the Redeemer as One
1 1 Cor. xv. 45. 2 Acts v. 30, 31. 3 Acts ii. 32, 33.

170 THE RESURRECTION [lect. v.
who not only died but who rose again that we have
to do ; and the Church of Christ felt this with that
wonderful instinct of which it is difficult to speak as
if it were less than inspiration. Why did her weekly
day of worship not commemorate the Incarnation or
the death upon the cross ? Because neither was the
beginning of her life. At neither of these points of
His history was her Lord in a position to give her
life. It was at His Resurrection that He became a
"life-giving spirit" — a spirit clothed with a body
entirely conformed to His spiritual state, and able
without let or hindrance to dispense itself to man in
all the fulness of its heavenly power. In the Risen
Christ, therefore, the new life of believers has its
source. But not only so, —
2. From Christ as thus risen it also derives its
character and scope. It will be at once admitted by
every Christian that the Lord Jesus Christ is HimseK
the Alpha and the Omega, the Beginning and the
End, the Type and Model of that life which His fol
lowers are to lead in a present world. Yet it is poss
ible to speak of this in a manner that falls short of
what is really contemplated in the New Testament.
We may take our standard from the human and
earthly aspect of our Lord, instead of fixing our eyes
mainly upon what He is as Divine and Heavenly.
One of the strongest and most alluring tendencies
of our time is, indeed, to do so. Everywhere there
are many who will consent to recognise in Jesus of

lect. v.] OF OUR LORD. 171
Nazareth the fairest and the noblest member of the
human family. They will compare Him with the
heroes of the past, only to show how far these have
fallen short of Him. They will even kindle into
enthusiasm as they gather together the varied traits
of that wonderful life which has for centuries so
powerfully influenced the history of the world. One
thing only they will demand, that we shall banish
from our conception of Him everything supernatural
and heavenly, all thought of God in Him, of a Divine
Spirit resting upon Him, ruling in Him — all, in short,
that lies beyond the compass of our natural powers,
or to which a simply natural development might not
attain. It may be said that this is an extreme case ; but
the tendency is natural. It takes away from the life of
Christ what at first sight seems its single and isolated
grandeur. It may be urged that it brings it more
within the sphere of our knowledge and the reach of
our imitation. It includes it in a series of the lives
of men who are only like ourselves ; and it may even
nourish a lofty pride that, by faithful and persistent
effort, we may become the Christs that are to be.
Other and more worthy considerations often lead
practically to the same result. Most men who are
advanced in life, and who have paid attention to
these subjects, can remember the time when, after
the formalism which ruled under the great name of
Theology in the earlier part of this century, and the

172 THE RESURRECTION [lect. v.
extravagant supernaturalism of the Evangelical School
which was produced by the reaction, the doctrine of
the human Jesus came upon them almost like a reve
lation. There was something in that human IKe so
beautiful and tender that it filled their hearts with
emotions of loving wonder. They could hang upon
the words of One who spake as never man spake ;
they could linger around the footsteps of One who
wrought as never man wrought ; they, could cling to
the side of One who was such a friend as the world
had never seen ; and yet, all the time, they might be
swayed by nothing higher than mere natural feeling.
Oh ! they cried, let us only think of Jesus as the
perfect, as the pattern man, as the great Head of our
humanity — wise where we are ignorant, holy where we
are sinful, perfect where we are imperfect, yet nothing
more than man ; then we can understand and love
and cleave to Him ; then we can take Him to be our
Guide, Companion, and Friend. Otherwise He is too
far away from us, too unknown, too unearthly, too
mysterious. We are men, and only of things human
can we say that they are not strange to us.
Feelings such as these have been extremely com
mon of late years ; they are extremely common now ;
and the whole tone of our Christian life is affected by
them. What is more common than to hear Christian
men in all sincerity defending, nay even urging, from
the recollection of what Jesus was, a certain accommo
dation to the world ? To be too separate from it,

lect. v.] OF OUR LOED. 173
they exclaim, is not only to put an undue strain upon
humanity ; it is to awaken needless prejudice, and to
excite a degree of opposition which, for the sake of
all parties, had better be avoided. To stoop to the
world is part of the wisdom that would raise it to
our own higher level. Let us show the world that
we can come down to it as our Master, did, without
being affected by its sinfulness ; that we can adopt
its manners and its ways without sacrificing our
Christian character. The Lord whom we serve came
"eating and drinking"; let us not forget that the
Son of God was also the Son of man.
Now, whatever be the. effect of this, and without
asking at present whether the results aimed at are
obtained or not, it is sufficient to observe that the
New Testament presents a different teaching, and
that the Lord in communion with whom it bids us
find the standard of our Christian life is the Risen
Lord. Thus it is that St. Paul speaks in one of the
most remarkable passages of his writings, when his
mind was full of the thought of that Redeemer' who
not only died for us but rose again : " Wherefore we
henceforth know no man after the flesh ; even though
we have known Christ after the flesh, yet now we
know Him so no more. Wherefore if any man is in
Christ, he is a new creature; the old things are passed
away; behold, they are become new."1 We cannot
imagine for a moment that the Apostle means by
1 2 Cor. v. 16, 17.

174 THE RESURRECTION [lect. v.
these words that a time has come when he will forget
the friends whom, in Epistles written long afterwards,
he mentions in such loving terms. He means only
that, much as he valued them, he will " henceforth "
not be influenced by them as men alone. He will
feel that they and he are to have views and aims and
principles of judgment different from those of mere
earthly friendship ; that they are no longer natural
but spiritual men ; and that they are to know each
other, not after the flesh but after the spirit. Thus
also, when he says that henceforth he will not know
Christ after the flesh, no one will imagine for a mo
ment that he undervalued the human IKe of Jesus.
But he felt that, whatever amount of power or beauty
might have marked it, it did not express the full
ideal to which Christians were to be raised. Such
an ideal was to be found only in that glory of the
Risen Lord which Christians, like a mirror, were to
reflect, and into a full conformity with which they
were to be changed from glory to glory, even as from
the Lord the Spirit.1
What St. Paul thus says with regard to himself,
he often says substantially, although in more general
terms, with regard to all Christian men : — In the
Epistle to the Ephesians, "But God, being rich in
mercy, for His great love wherewith He loved us,
even when we were dead through our trespasses,
quickened us together with Christ (by grace are ye,
1 2 Cor. iii. 18. Note 64.

lect. v.] OF OUR LORD. 175
— saved men), and raised us up with Him, and made
us to sit with Him in the heavenly places, in Christ
Jesus."1 Again to a similar effect in the Epistle to
the Colossians, " If then ye were raised together with
Christ, seek the things that are above, where Christ
is seated on the right hand of God. Set your mind
on the things that are above, not on the things that
are upon the earth. For ye died, and your IKe is
hid with Christ in God."2 And once more in the
Epistle to the Romans, "We were buried therefore
with Him through baptism into death : that like as
Christ was raised from the dead through the glory of
the Father, so we also might walk in newness of life.
For if we have become united with the likeness of
His death, we shall be also with the likeness of His
Resurrection."3 In passages such as these the life of Christians is
distinctly set before us as life in a Risen Saviour, as
IKe deriving its character and colour not merely from
what Jesus was, but from what He is — as life per
vaded by the spirit of an entirely new world, and not
by the spirit of the old world, however elevated and
improved through the influence of the Christian faith.
It is true indeed that the individual graces of the
Christian life can hardly differ in their essence, what
ever be the aspect of our Lord from which we draw
them. Even K formed in us after what they were in
the Christ on earth, they must still, in their substance
1 Ephes. ii. 4-7. 2 Col. iii. 1-3. 3 Rom. vi. 4, 5.

176 THE RESURRECTION [lect. v.
and main features, be the same as when formed in us
after the Christ in heaven. He is the same " yester
day, and to-day, and for ever." Humility, gentleness,
meekness, patience, forgiveness of injuries, and such
like, cannot be imagined more Divine than they were
in the human life of Him who " did no sin, and in
whose mouth there was found no guile." The differ
ence lies less in these graces considered individually
than in the tone and spirit of the Christian life con
sidered as a whole.
But there the difference is great ; and it seems to
show itself chiefly in the three ideas of Separation
from the world, Consecration to God, and Freedom.
(1.) In Separation from the world : for in His
Resurrection our Lord separated Himself for ever
from the things of earth ; and, in token that He did
so, He left behind Him in the grave the linen cloths
and the napkin in which He had been wrapped. He
rose as one who had entered a higher world, which
was thenceforward to be His only home. In like
manner a life in the Risen Lord is a life of separation
from the world. It may appear hard to say so, but
the words do not mean that we are to withdraw our
selves from all concern in the affairs of earth, to dis
own its relationships, and to take up our abode in
some wilderness or monastic cell to which no sound
of busy life can penetrate. We, as well as others,
have to act our part amidst our fellows, and to dis
charge the duties upon which our own existence and

lect. v.] OF OUR LORD. 177
that of many dear to us depends. We have to oc
cupy the position of husbands and wives, parents and
children, sons and daughters, friends and neighbours,
members of society and citizens of the State. Nor
is an interest forbidden us either in nature or in art.
We may still admire the beauty of creation, and
rejoice in the light that is upon the land and upon
the sea. The treasures of human genius may enrich
us more than they enrich those whose circle of
thought is bounded by them alone. Christian sepa
ration from the world does not mean that we have
nothing further to do with these things. We still
mingle with them as before; but we discover beneath
their outward forms what tells us of a higher world
than the present ; they have a voice which speaks
of loftier aims than any suggested by the passing
shadows around us ; they have their part not in any
mere music of the spheres, which must be as fleeting
as all created things, but in the melody of an ever
lasting chime. That is true separation from the
world, — to be in the world and yet not of the world,
— to work and suffer and rejoice as members of a
body whose ruling Head is a spiritual and heavenly
Lord.1 (2.) In Consecration to God : for we have already
seen that this is the grand meaning of that Resur
rection of our Lord which is to be viewed as the
completion of the first stage of His offering rather
1 Note 65.
N

178 THE RESURRECTION [lect. v.
than as a reward for death endured, — as that step in
which, taking with Him those for whom He died, He
presents them in Himself to the Eternal Father, that
they may serve Him in cheerful obedience and in
joyful submission of their wills to His will for ever
and ever. Out of this idea comes the whole conse
cration of the Christian life to God, — the consecration
of those who are at once priests and offerings. They
accept the consecration of the great High Priest as
their own, and in Him they become priests. They
accept His offering as their own, and in Him they
offer up "a sacrifice of praise to God continually,
that is, the fruit of lips which make confession to
His name."1 And all this they do, and can do, only
in the power of the Holy Spirit whom the Lord is
exalted to bestow ; and whom He does bestow, that,
like the kings and priests of Israel — like the taber
nacle and all the vessels of the sanctuary — they may
be .set apart from common to holy uses. It is greatly
to be lamented that, except in two places to neither
of which it properly belongs, this word " consecrate "
does not occur in our English New Testament, though
it occurs in the original Greek.2 The word is more
than to dedicate, for dedication does not bring out
the sacred change upon the object dedicated ; and it
is more than to sanctify, for sanctification connects
our thoughts with the human subject, instead of lead
ing us straight to the Divine Person to whom we are
1 Heb. xiii. 15. s Note 66,

lect. v.] OF OUR LORD. 179
devoted. Perhaps it is because we have lost the word
from our religious life, that we have so greatly lost
what is represented by it. We speak of ourselves as
men more or less sanctified — how seldom do we speak
of ourselves as men consecrated ! We miss this con
secration in the lives of many Christians. Even
when they are separated from the world, it does
not always appear that they are consecrated to God.
They do not always bear about with them a fragrant
" unction from the Holy One ;" they are not always
" altogether lovely."
(3.) In Freedom : for it was when He entered on
His heavenly life that our Lord, as not only Divine
but human, was for the first time free. Here on
earth He was restrained by limitations inseparable
from our humanity. He is delivered from all
restrictions and limitations now. Here He was
bowed down by the thought of the heavy burden
He had undertaken in bearing the sins of men : " I
have a baptism," He said, " to be baptized with, and
how am I straitened until it be accomplished." That
baptism has been accomplished, and He has risen out
of it into a new and glorious life, over which death
has no more dominion. Here the cup of His Father's
wrath was put into His hands, the cup of which He
said, " Father if it be possible, let this cup pass from
me." It has now been drained to the very dregs,
and instead of it He has received a cup full of the
new wine of the kingdom of God.- Here He was

180 THE RESURRECTION [lect. v.
under the curse of the law — that law which to Him
was so spiritual and just and good. The curse has
now been endured, and the honour of the law has
been for ever vindicated. Here He was oppressed by
the sufferings and the sorrows which He had come to
heal. He has now healed His people by His stripes,
and He continually presents Himself along with
them before the throne of God, saying, "Behold, I
and the children whom Thou hast given Me." What
a mighty and glorious change is there in the freedom
of His spirit when His work is over and His suffer
ing borne, — when He has returned to His Father's
presence, and has been welcomed with all the halle
lujahs of heaven !
In Him therefore, as the Risen Lord, we are free.
It is true that we have not yet attained to the full
measure of our freedom. But even now in Him
there is a freedom wherewith He maketh His people
free. " Ye received not the spirit of bondage again
unto fear ; but ye received the spirit of adoption,
whereby we cry, Abba, Father ;" " The law of the
spirit of life in Christ Jesus made me free from the
law of sin and death." x We are free from the curse
of the law, for He has borne it ; from its condemn
ing power, for He has fulfilled all righteousness ;
from the restraints of the letter, for the spirit of
love is in our hearts, which knows no limit to its
exertions, and is hemmed in by no restraint upon
1 Rom. viii. 15, 2.

lect. v.] OF OUR LORD. 181
its energies. Even now we are the sons of God,
no longer under a " schoolmaster," or under " tutors
and governors until the time appointed of the Father ; "
but sons who have obtained access by faith into the
grace wherein they stand, who are filled with the
" law of liberty," and who know that the boundless
love of God is the only measure of their happiness.
Such then is the character and scope of the new
life given us in the Risen Lord ; and we cannot fail
to observe how great is the difference between that
IKe thus looked at as flowing from Him in His
exalted state in heaven, and what it would be, could
we regard it only as the reproduction in us of the life
which He lived on earth. If this last were all that,
in communicating Himself, our Lord communicated
to the members of His body, they would receive their
new life only in the spirit in which it was led by the
Redeemer during the days of His humiliation, and
with the restrictions with which His own higher life
was then restrained in Him. The conflicts and suffer
ings of His condition in His earthly body would then
be a necessary part of the communication, for as the
vine is so must the branches be. As it is, these are
not directly communicated to us by the Risen "Lord.
No doubt they cannot be escaped, for they spring from
weakness of the flesh, from which we are not yet
delivered ; from influences of a world in which we
must still move ; from the nature of our work, the
time of resting from which has not yet come. But

182 THE RESURRECTION [lect. v.
they do not belong to the idea of that position in
which we are placed. The Head of the body is in
heaven; and what we experience in virtue of our
union with that Head is, not troubles of the world,
but peace in the midst of them;1 not tribulations
like His own, but the cheerfulness with which, since
they must be met, they may be faced and overcome ;2
not the toil of the seed-time, but the joy of the
harvest field.3 The whole character of the new life
into which we are born would be changed if our
Lord's earthly life alone, instead of His life in heaven,
were made ours when we believe.
More particularly, it is here that the great New
Testament doctrine of the consecration of the body
finds its place. That our Lord did not simply live in
the spirit after death, but that He rose from the
grave in a human body, is the truth which most of all
reminds us of the high destiny of our bodies, and most
of all impresses upon us the importance of seeing that
we discipline and train them now. Were it not in
this respect for the lessons of the Resurrection of
Christ, we should be involved in the same round of
perplexity which has always marked men when they
have either had no special revelation, or when revela
tion has been misunderstood. Every religion and
every philosophy has tried, in its own way, to heal
the breach which was felt to be in existence between
the body and the soul. Of old, men sacrificed the
1 John xiv. 27. 2 John xvi. 33. 3 John iv. 38. Note 67.

lect. v.] OF OUR LORD. 183
body to the soul ; now, they sacrifice the soul to the
body ; and at the end they are as far as ever from
having solved the problem. The Resurrection of our
Lord alone gives us the solution, teaching us, as it
does, the sacredness of both. No mere doctrine of
the immortality of the soul could do this ; and no
belief that the Lord Jesus Christ now reigns in a
disembodied state upon the throne of universal
empire could do it. It is done by the doctrine of
the Risen Lord alone, — by that doctrine which tells
us that He has still a body, but a body glorified.
Animated by this thought, we learn to discipline not
only the spirit but the body, and to train the one as
we train the other for the time when He who has
HimseK been fashioned anew shall also fashion anew
the body of our humiliation, that it may be conformed
to the body of His glory, according to the working
whereby He is able even to subdue all things unto
HimseK.1 3. In the Risen Lord the new life has its nourish
ment and strength. That life is a life of communion
and -fellowship with the Father through the Son ;
and in Scripture it is represented as led by the in
dwelling of the Son in us; "who," says St. Paul,
writing to the Corinthians, and referring to our Lord,
" to youward is not weak but is powerful in you : for
He was crucified through weakness, yet He liveth
through the power of God ; " 2 and again, writing to
1 Phil. iii. 21. 2 2 Cor xiii. 3, 4.

184 THE RESURRECTION [lect. v.
the Galatians, and speaking of himself, " I live, and
yet no longer I, but Christ liveth inme;"1 while the
short and expressive formula used by our Lord Him
self is, "Ye in Me, and I in you." 2 In the first two
passages it is at once clear that the Apostle has in
view the Risen Lord ; and attention to the context
of the third will show that it is in the thought of
Himself as glorified that Jesus speaks. How indeed
can it be otherwise? Living, present communion
can only be maintained with One who is Himself
present and living ; it would otherwise be no more
than a recollection of the past. We may thus re
member the great men of history, or the friends now
taken away who were wont to guide us amidst the
perplexities, and to comfort us amidst the sorrows, of
the world. We may recall their virtues, or may dwell
in thought upon what was" noble or pleasing in their
characters. Although dead they may speak to us,
and not a few of our most wholesome and touching
memories may be kept green upon their graves. But
all this is very different from that communion with
Christ by which the spiritual life is maintained in
vigour. It was not by recollection of what He had
been during those eternal ages when He was the
Father's delight, rejoicing always before Him, that
our Lord Himself lived when He was on earth ; it
was by a present and uninterrupted communion with
the Father. By a similar communion with Himself
1 Gal. ii. 20. »- John xiv. 20.

lect. v.] OF OUR LORD. 185
He teaches us that we must live, — " As the living
Father sent Me, and I live because of the Father : so
he that eateth Me, he also shall live because of Me." 1
In other parts of the same discourse He employs the
strongest expressions to point out the need of our
continual dependence upon HimseK for life. He tells
us that He is " the living bread which came down
out of heaven," and that "except we eat the flesh
and drink the blood of the Son of man, we have no
IKe in ourselves :" 2 while these expressions are so
brought into connexion with the words " What then,
if ye should behold the Son of man ascending up
where He was before," 3 as to show that, even after
He had returned to His Father, the very same sus
tenance must be still partaken of by His people. It
is by no mere imitation of our Lord's example when
He was on earth, by no mere listening to the teach
ing that then fell from His lips, by no mere trust in
anything then accomplished by Him, that we live,
but it is by abiding in Him, as the vine is in the
branches and the branches are in the vine. We live
in a Risen Saviour, His life in us is our life, and in
Him our IKe is a risen life. We have neither to
travel back over many centuries, that in a distant
past we may hold communion with Him as He was
on earth ; nor forward through an equally long period
that, in a glorious future, we may realise the hope
of such communion re-established for ever with Him
1 John vi. 57. 2 John vi. 51, 53. * Verse 62.

186 THE RESURRECTION [lect. v.
as He is in heaven. He is not less than He ever
was, or will be, the present nourishment of His
people. He is with them and in them even now,
communicating Himself to them by means of that
"other Advocate" through whom He comes to them.
Not only, however, is this the case. It is neces
sary, in connexion with our present subject, to go
further, and to add that the nourishment thus given
to the spiritual life and the bodily Resurrection of
our Lord have the closest relation to one another.
For it will be at once admitted that the spirit
bestowed by our Lord is His own Spirit, who is not
merely given as a rich and powerful friend might give
us something external to himself. He is sent by the
exalted Redeemer as the expression of His own Per
sonality. He is that Spirit who, according to the
vital doctrine of the Western Church, proceedeth
from the Son as well as from the Father, and who
comes into our souls laden with the very breath of
the quarter from which He comes. The peace that
our Lord gives is His own peace ; the joy that He
gives is His own joy ; — the very peace, the very joy,
with which His own breast is filled. So here. The
Spirit that He gives is the Spirit of His own being ;
and He must, accordingly, bear the peculiar impress
of what that being is. But, again, this Spirit is to
become our spirit ; and we are men with a complex
nature, with bodies as well as souls. Unless, there
fore, He be the Spirit of one with a similar complex

lect. v.] OF OUR LORD. 187
nature, He will not be completely and thoroughly
adapted to us. There will be a want of fitting in to
the peculiarities of our state. May not this, or
something like this, be one of the reasons why, in the
ages previous to the Incarnation, the Spirit was not
given to be an indwelling spirit in man ? He would
not have been the spirit of one possessed of a human
as well as of a Divine nature ; and thus He would
not have had that entire correspondence with our
human necessities through which alone He can be
really ours in the deepest and most intimate sense, —
ours not simply as an outward gKt bestowed upon us,
but as a part of our regenerated "selves."1 Whether
this be the case or not, what has been said may help
to show us that the Resurrection and Glorification of
our Lord in the body were needed before He could so
dwell in us by His Spirit as to satisfy every want of
our compound nature.
There is indeed a large and devoted section of the
Christian Church which, going still further than this,
maintains that our Lord actually communicates His
glorified humanity to His people. It is supposed that
in some mysterious way, and especially in the sacra
ment of the Eucharist, His humanity, though locally
present in heaven, is also present with believers, and
that they actually eat His flesh and drink His blood
in that holy ordinance. It is not easy to attach a
definite idea to this language ; and so far as it is
1 Note 68.

188 THE RESURRECTION [lect. v.
possible to do so, it seems difficult to reconcile it with
those words of our Lord's parting discourses to His
disciples, in which He told them that He was going
away, and that what he would send was " another "
Advocate to be their strength. It seems enough to
think that the "other" Advocate comes from that
Glorified Redeemer who is still possessed of a body
as well as of a soul. Because this is the source from
which the Spirit comes, He is able to communicate to
us who are in the body the things that we require in
a way in which they could not be given were our
Lord only exalted spirit.
Even if we rest here, what a truth is this, and
how little does it enter into our ordinary thoughts !
We think of the exalted body of the Lord as a part
of His reward, and as a pledge of what is prepared
for us. We lose sight of the fact that it is by means
of a Spirit coming from One who is not only spirit,
but who has at the same time an exalted body, that
we live. We have communications from Him not as
One who is spirit only, but as One who is still pos
sessed of real and complete humanity. In a glorified
humanity He not only lives HimseK, but He binds us
to Himself as one living in that state. The very
power that comes to us from heaven is pervaded by
human elements. It comes to us as men from One
who is not less truly man than we are, that it may
nourish us into the blessed life of the perfectly human
united to the perfectly Divine.

lect. v.] OF OUR LORD. 189
4. In the Risen Lord the new life has its consum
mation. For it is the Risen Lord who conveys to
us the blessed assurance, not only that the life now
implanted in the soul shall never die, but that we
ourselves, in our individual personal existence, shall
survive the shock of death, and shall pass in triumph
through that dissolution of the grave from which all
the feelings of our nature shrink. " If the Spirit of
Him that raised up Jesus from the dead dwelleth in
you, He that raised up Christ Jesus from the dead
shall quicken also your mortal bodies, because of His
Spirit that dwelleth in you;" "If we died with Christ,
we believe that we shaU also live with Him : knowing
that Christ being raised from the dead dieth no more;
death no more hath dominion over Him."1
There is more than the hope of immortality set
before us in such words. There is the hope that we,
even as we are, with our present powers and faculties
and affections, with our present complex nature, with
our bodies as well as our souls, shall pass, like Israel
of old, through the swellings of Jordan into the land
of promise. We shall not, indeed, be exactly what we are now.
When the Lord Himself arose, "the first fruits of
them that sleep," He was not the same as when com
mitted to the grave. Yet the change produced on
Him, however great, did not destroy His personality,
nor did it affect the individuality of that life with
1 Rom. viii. 11 ; vi. 8, 9.

190 THE RESURRECTION [lect. v.
which, during the' years of His earthly ministry, He
had lived among His disciples. He was still the same
Lord to them that He had always been, — not a
shadowy spirit, but the man Christ Jesus. His form
stood before them in all the old clearness of its out
line ; they could touch His person and recognise His
voice. It is in a similar manner that our Resur
rection shall be perfected. We cannot, indeed, form
to ourselves a complete picture of the details, but we
can have no difficulty in accepting the general idea.
Even now we often behold gradual approaches to it.
The beauty of the inner life may change the very
features of the countenance. The thought of the
lofty destiny awaiting us may impart something of
its nobility to the outward frame. The voice, often
lifted up in private praise and prayer, may come to
speak in softer and more touching tones than those in
which it would otherwise find utterance. And thus
we have only to imagine our whole man penetrated
and pervaded by the Spirit of God, in order to believe
that all about us may be changed, yet so changed
that the essence of our personality and our difference
from other men shall be as distinct as ever. Nor
need any question be raised about the possibility of
the mutual recognition of the redeemed in the resur
rection-state. The one fact that the Risen Lord, the
type of our own resurrection, was recognised by His
disciples, dispels all hesitation or doubt upon the point.
While, however, our individuality shall be con-

lect. v.] OF OUE LORD. 191
tinued in the future world, the Resurrection of our
Lord is not less the pledge of a great and glorious
change that we shall then experience. Here, at the
very best, the body comes far short of answering the
demands made upon it by one who would walk
worthy of the kingdom and glory to which he is
called. He would wish to serve God day and night
in His temple, but the very alternations of day
and night impose upon Him the necessity of sleep.
Like his Divine Master he would wish to go about
continually doing good, but the feet refuse to carry
him, and the hands that were raised to bless fall
powerless by his side. At every step of his progress
he would lift up his heart into the presence-chamber
of the Great King, but the deeper the intensity of
his feelings the sooner does the bodily constitution
decline to endure the strain. Down to the last
moment of our earthly existence we bear about with
us a body which hampers the soul in its aspirations ;
and often, when the visions of heaven are just about
to burst upon the eye and the ear, the one is blind
to every sight and the other deaf to every sound.
" There is a law in the members that warreth with
the law of the mind ;" "0 wretched men that we
are ! who shall deliver us out of this body of death?" x
The Resurrection of our Lord supplies the answer
to the Apostle's question. It is the earnest of a time
when the conflict between the soul and the body shall
1 Rom. vii. 23, 24.

192 THE RESURRECTION [lect. v.
be for ever at an end ; when the two parts of man's
nature shall be in perfect accord and harmony with
one another ; when the flesh shall no longer struggle
against the spirit or the spirit against the flesh ; but
when the body shall be a willing instrument in the
service of the Spirit for that unchecked and uninter
rupted performance of the will of God in which the
blessedness and glory of our nature must be found, if
they are found at all. It entirely dissipates the idea
that, through the earthly resurrection of our bodies,
the continued life and development of our disem
bodied spirits must suffer an endless suspension.1
To the whole man, possessed of body as well as
spirit, it opens up the prospect of that unlimited
advance in which the limitations of the former shall
no longer check the progress of the latter. Through
the light cast by it, and by it alone, upon our future
state, we anticipate a life in which we shall no more
groan within ourselves, waiting for the adoption, to
wit, the redemption of our body ; but, when, as we
follow the Lamb whithersoever He goeth, we shall
send forth one song of praise, — "We thank God
through Jesus Christ our Lord." The whole revela
tion of the New Testament breaks down if that
union of believers with their Lord which is its cen
tral principle is interrupted at any stage whatever of
the future. "Yet a little while, and the world
beholdeth Me no more ; but ye behold Me because
2 Comp. Keim, Jesus von Nazara, iii. p. 584.

lect. v.] OF OUR LORD. 193
I shall live, and ye shall live."1 Our union with
Him is not for a time only, but for ever.
Therefore it is that, in the hope of a full, personal,
undivided life beyond the grave, we lift up our heads
as the hour of our redemption draweth nigh. By the
great fact that Christ is risen the New Testament
teaches us that, if there be a future IKe at all, it is
we ourselves who live, not vapours, not ghosts, but
in our present compound being, with our individual
personal lives, recognisable by others and recognising
them. We may dismiss the whole doctrine ; but to
do so we must first get rid of the Resurrection of our
Lord. If we accept that fact, we must accept the
doctrine of our own resurrection in this form, for it is
the only form in which it is taught in Scripture.
What was the case with our Lord must be the case
with all His people. In the great day of account no
vast array of shadowy figures will issue from the
tombs, with nothing to distinguish them from one
another. Separated by distinct individualities in
this world, they will be not less separated in the
next ; and, as the Risen Lord was known and clung
to by His disciples who had followed Him upon earth,
so every member of His mystical body shall be known
and clung to in the unity of love by those who, side
by side with them, ran His race and fought His
fight before they died.
It may be thought by some that it is too much to
1 John xiv. 19.
0

194 THE RESURRECTION [lect. v.

anticipate such results, and that this spiritualising of
man, — this penetrating his whole frame with the
power of the Divine Spirit, — this making him a
" partaker of the Divine nature," is either inconceiv
able or that it is at once a humiliation of the Divine
and an undue exaltation of the human. But
philosophy, in the most aspiring of its modern
developments, rejects such a conclusion, and seeks
rather to show that humanity itself is God. Religion
no less rejects it. The lesson of Scripture is that, if
it is the property of our human nature to seek after
the Divine, it is also a property of the Divine nature
to communicate itself to the human ; that neither is
satisfied in itself alone ; and that, to the full attain
ment of their mutual desires, each must find itself in
the other. Thus it is that, on the one side, St. Paul
teaches us that in every age and nation there is an
impulse in man to " seek after God, if haply he may
find Him -,"1 and thus it is that, on the other side,
our Lord Himself used these remarkable words to the
woman of Samaria, "An hour cometh and now is,
when the true worshippers shall worship the Father
in spirit and truth : for the Father also is seeking
such, even them that worship Him."2 Man is seeking
after God : God is seeking after man ; and the union
of the two is the highest revelation both of the
Divine and of the human.3
If this be so, it follows that that penetrating of
1 Acts xvii. 27. 2 John iv. 23. 3 Note 69,

lect. v.] OF OUR LORD. 195
man by the Divine spirit which we have seen to be
the great lesson of the Resurrection of our Lord,
ought not to startle us ; and when it does not, what
a high and glorious hope does it present ! How lofty
is that conception of man's destiny which it unfolds !
how exalted the result at which it bids us aim ! We
are often told that the Gospel of Christ fails to do
honour to the capabilities of man's nature ; that it
is unable to stimulate his powers ; and that, by its
lessons on human corruption and human weakness, it
tends to sink him in degradation and hopelessness.
How utterly false and groundless is the charge ! No
where else has so noble an ideal been presented for
man to aim at. To be united to the " only God " ;
to be brought into harmony with the love which is
the foundation of all being; to have every jarring
element in ourselves for ever done away ; to become
in character as well as privilege the sons and
daughters of the Lord Almighty ; and to look down
ward through eternal ages when, with bodies wholly
adapted to our spirits, we shall rejoice in the reign
and in the service of perfect righteousness, — that,
and nothing less than that, is what the Resurrection
of our Lord both foreshadows and secures.

196 THE RESURRECTION [lect. vi.

LECTURE VI.
"And He is the head of the body, the church: who is the
beginning, the firstborn from the dead ; that in all things He
might have the pre-eminence." — Col. i. 18.
We have considered the Resurrection of our Lord in
its bearing upon Christian life and hope, but it is im
possible to rest there. The Christian does not stand
alone. He is not merely an individual, nourishing
the hidden life in the secret of his own heart, and
walking above the world even while he is in it. He
is a member of that community which we name the
Church. He stands in the closest relation to that
system of things which, using the word in its widest
sense, we name the World ; and the question there
fore meets us, Does the Resurrection of our Lord
affect these two great wholes ? and if so, How ?

In the first place, as to the Church. The slighest
glance at the New Testament is sufficient to show

lect. vi.] OF OUR LORD. 197
that, in founding what He called the "kingdom of
God " or the " kingdom of heaven " in the world, our
Lord contemplated more than dealing with men as
individuals. He did not think that the object of His
Mission would be accomplished by simply implanting
in scattered members of the communiby that new and
higher life which should fill them with its influence
as members of the family, of society, and of the State.
He aimed also at constituting a community, a Church.
He described the relation of His disciples to one
another by figures which implied that they con
stituted a new organization. He pointed out to them
the nature of the duties to which mutual fellowship
introduced and bound them. He encouraged them
by promises peculiarly applicable to their condition
when thus combined. Let us suppose that at any
particular period in the history of the past the
number of believers in the world had been exactly
what it was ; that their faith and hope and love had
corresponded with the highest demands of Chris
tianity; that their general walk in life had been
thoroughly leavened by the heavenly leaven ; that in
every public and private relation they had been made
new creatures in Christ Jesus; — even then the end
which our Lord proposed to accomplish would not
have been fully reached. In the want of cohesion
which would have marked His followers, in their
want of union, in their failing to gather themselves
together into one Body for common work and mutual

198 THE RESURRECTION [lect. vi.
strength, there would have been something wanting.
As private Christians they might have been all that
could be wished ; but they would not have been the
Church. Had our Lord not intended to institute a
Church which should represent Him after He had
gone away, much of His own teaching, as well as of
that of His Apostles, would have been meaningless ;
and " I believe in the Holy Catholic Church " would
never have found a place in that Creed which has
been the chief symbol of the Christian faith in every
age and land.
We have not now, however, to defend the idea of
the Church as a Body which our Lord designed to
establish upon earth. However various the senses in
which they use the word, all Christians allosr that
the Church does exist, that she ought to exist, and
that her existence will never end. What we have at
present to do with is the relation in which the Resur
rection of our Lord stands to her, and more especially
to her Institution and her Mission in the world. The
subject is one which seems to have been hardly, if
at all, dealt with in the theology of our Presbyterian
Churches. Yet it occupies a most important place
in the teaching of the New Testament, — a place in
deed not less remarkable than we have already found
to be that of the Resurrection of our Lord in relation
to Christian life and hope.
1. It was by the Risen Lord that the Church was
instituted. Except in so far as she was summed up

lect. vi.] OF OUR LORD. 199
in Himself, she was called into existence, not during
His earthly ministry but after His Resurrection. Two
great epochs may here be distinguished from each
other; but both of them belong to the period after
Jesus rose from the dead. The first is that of which
the third and fourth Gospels give us the account,
when the Risen Lord appeared for the first time in
the midst of the disciples.1 The second is that men
tioned in the Acts of the Apostles in connexion with
the day of Pentecost.2 We need not enter here upon
the distinction between the two.3 It is enough to
notice that, be the distinction what it may, it was
only after He rose from the dead that our Lord sent
forth His disciples on their mission ; that, after that
event, we read for the first time of "the Church."4
The nature of the case indeed forbade that it should
be otherwise, for it was in the power of the Spirit
that the Church was instituted, and the power of the
Spirit " was not " before Jesus was glorified.5
2. Not only, however, was the Church thus in
stituted by the Risen Lord, it was from Him when
risen that the disciples received full instructions
for her work. They had, no doubt, been instructed
by their Lord and Master all along ; and in particular
the last discourses, recorded in John xiv. xv. xvi,
have a special bearing upon Christian work rather
than upon general Christian IKe ;6 but there seems to
1 Luke xxiv. 36 ; John xx. 19-23. 2 Acts ii. 3 Note 70.
4 Acts v. 11. Note 71. 5 John vii. 39. 6 Note 72

200 THE RESURRECTION [lect. vi.
have been a teaching of a higher kind during the
forty days spent by our Lord upon the earth between
His Resurrection and Ascension. It is a mistake to
think that His object in then meeting with the dis
ciples so frequently as He did was to convince them
that it was indeed Himself: the events of the day
of the Resurrection had already satisfied all of them,
except Thomas, upon that point. It was rather to
instruct them in the nature of the work upon which
they were to enter. " Speaking to them of the king
dom of God " is the description given us by St. Luke
of the manner in which He spent the time :a and
when we gather together His various topics of in
struction during these days, as they are scattered
throughout the different Evangelists, we find that
they refer to the most important lessons and the
highest gifts by which the Church was to influence
the world.2 This consideration, indeed in all prob
ability explains the fact that the interval between the
Resurrection and the Ascension was exactly what it
was ; and that the latter event took place ten days
before the day of Pentecost rather than upon the very
eve of that festival. Our Lord's own temptation in
the wilderness had extended over forty days ; and we
know, from the special nature of the temptations
recorded, that the purpose of that time was to pre
pare Him for the ministry on which He was immedi
ately to enter. A similar period of preparation,
1 Acts i. 3. 2 Note 73.

lect. vi.] OF OUR LORD. 201
though filled, in a way corresponding to the change
of circumstances, with wholly different events, was
now given to the disciples. That was the prepara
tion ; and then came the work.1
3. In the Risen Lord the Church reads the true
nature of her Mission. It wiU hardly be denied that,
considered in its first and greatest aspect, that Mission
is to be rather than to do. Life itself must precede
the exercise of the powers of life ; and it lies in the
very nature of the Church's work that every effort to
perform it must, in order to be successful, breathe the
Divine spirit by which she herself is animated. To
win the world to faith Jesus set before it what He
was rather than what He did ; and in this, as in all
else, He has left us the pattern which the Church
must imitate. But if so, the chief element of the
Church's being, as pointed out to us in the New
Testament, is that which makes her a witness to men
of the fulness of heavenly life in her Exalted Lord.
The teaching of the fourth Gospel, in particular, upon
this point is not less striking than clear. It can only
be summarised at present in the briefest possible
manner, but its general purport is as follows : — The
Lord Jesus Christ is no more in the world. He is
gone to the Father. The heavens have received Him
until the restitution of all things. We cannot hear
His voice, or see our children folded in His arms, or
behold such a look of tender expostulation as that
1 Note 74.

202 THE RESURRECTION [lect. vi.
which sent a pang to the Apostle Peter's heart, and
made him go out and weep bitterly. Is there nothing
to supply the want ? or to let the world see that there
is still in the midst of it a " witness " to the immediate
presence of the Divine ? It is not enough to say,
There is the Bible, of which the Church is the guardian
and keeper. The Bible is a book. It is not in itself
a living thing : it is words, and all words are mean
ingless until the reader is able to put their meaning
into them. And again it is not enough to say, There
is the work that the Church does. She cannot do more
than " compass sea and land to make one proselyte,"
and we know of whom these words were spoken.1 The
Church might map out the whole world into parishes;
she might have a church and a minister in each ; she
might preach the truth, administer the sacraments,
maintain a discipline of morals, and yet she might be
what she was in the days of degenerate Israel,
what she has again and again been in Christian
history, — a selfish, worldly institution, seeking the
glory that cometh from man, and not from the only
God.2 The Church has committed to her a higher
task than even that of converting the world. She
has to do that by which alone the world can be con
verted. She has to declare Christ as He declared the
Father. She is the " sent " of Christ as He was the
" sent " of the Father.3 And just as our Lord Him
self said, "He that hath seen Me hath seen the
1 Matt, xxiii. 15. 2 John v. 44. 3 John xx. 21.

lect. vi.] OF OUR LORD. 203
Father,"1 so, when the Church at any time reviews
her manifestation of herself, she ought to be able to
say, He that hath seen me hath seen my Lord.
The point, however, to be especially noticed now
is this, that the witness which the Church is to bear
to her Lord is to be borne to Him as not only the
crucified but the Risen Lord. It is not enough for
her to witness to Him as He was on earth ; she must
witness to Him as He is in heaven. " Verily, verily,
I say unto you," are Christ's own words, "he that
believeth in Me, the works that I do shall he do also ;
and greater works than these shall he do ; because I go
unto the Father."2 Greater works than those of Jesus
upon earth ! The words admit of no other interpre
tation, and they could not be more definite than they
are. Greater works than the Lord Jesus did shall His
people do ! Why ? Because He will HimseK be
greater ; He will have gone unto the Father, who is
greater than He.3 He will be one with the greater
Father, and in that oneness both the Father and the
Son will come unto them, and make Their abode with
them, and fill them with Their spirit, and endow
them with Their power. In other words, the Church
of Christ is the organ not simply of a humbled and
an earthly, but of an exalted and a heavenly Lord.
"As He is," says St. John in his first Epistle, in
words full of meaning, — " As He is " (not as He was),
"so are we in this world."4
John xiv. 9. 2 John xiv. 12. 3 John xiv. 28. * 1 John iv. 17.

204 THE RESURRECTION [lect. vi.
Out of this idea flows all that is most characteristic
of the Church, all that is peculiarly to distinguish
her in the execution of her Divine commission. Let
us advert to one or two of these characteristics for a
moment ; and, as it is impossible to notice all of them,
it may be well simply to mention three which seem
to be most frequently forgotten.
(1.) From the idea of the Church now before us,
we gather the most powerful impression of that visible
unity which ought to bind all her members into one
great whole. The life of the Risen and Glorified
Lord is not a life in spirit only, but in an exalted and
glorified body ; and, so lived, it is at the same time
alike one and visible. It exhibits no discordant
elements ; its different sides or aspects present no
hindrances to the accomplishing of the common end.
The Divine does not obliterate the human; the human
does not limit the Divine. The body of the Risen
Lord is not lost in His spiritual existence ; the mani
fold operations of His spirit find their appropriate
expression through the different members of His
body. In the perfect harmony of both body and
spirit He is one. But He is not only one. He is
also visible both to His angels and to His saints.
To the former He "appeared" after His resurrec
tion ; 1 the latter " follow the Lamb whithersoever He
goeth." 2
If, therefore, it be the duty of the Church to
1 1 Tim. iii. 16. 2 Rev. xiv. 4.

lect. vi.] OF OUR LORD. 205
represent her Lord among men, and if she faithfully
perform that duty, it follows by an absolutely irre
sistible necessity that the unity exhibited in His
person must appear in her. She must not only be
one, but visibly one in some distinct and appreciable
sense — in such a sense that men shall not need to be
told of it, but shall themselves see and acknowledge
that her unity is real. No doubt such unity may be,
and is, consistent with great variety — with variety in
the dogmatic expression of Christian truth, in regula
tions for Christian government, in forms of Christian
worship, and in the exhibition of Christian life.
It is unnecessary to speak of these things now.
Variety and the right to differ have many advocates.
We have rather at present to think of unity and the
obligation to agree. As regards these, it can hardly
be denied that the Church of our time is flagrantly
and disastrously at fault. The spectacle presented by
her to the world is in direct and palpable contradic
tion to the unity of the person of her Lord ; and she
would at once discover its sinfulness were she not too
exclusively occupied with the thought of positive
action on the world, instead of remembering that her
primary and most important duty is to afford to the
world a visible representation of her Exalted Head.
In all her branches, indeed, the beauty of unity is
enthusiastically talked of by her members, and not a
few are never weary of describing the precious oint
ment in which the Psalmist beheld a symbol of the

206 THE RESURRECTION [lect. vi.
nnity of Israel.1 Others, again, alive to the useless-
ness of talking where there is.no corresponding real
ity, seek comfort in the thought that beneath all the
divisions of the Church there is a unity which she did
not make, and which she cannot unmake. Yet, surely,
in the light of the truth now before us, we may well
ask whether either the talking or the suggested
comfort brings us nearer a solution of our difficulties.
The one is so meaningless that the very lips which
utter it might be expected to refuse their office. The
other is true, although, according as it is used, it may
either be a stimulus to amendment or a pious plati
tude ; and generally it is the latter. But neither words
about the beauty of unity nor the fact of an invisible
unity avail to help us. What the Church ought to
possess is a unity which the eye can see. If she is
to be a witness to her Risen Lord, she must do more
than talk of unity, more than console herself with the
hope that the world will not forget the invisible bond
by which it is pleaded that all her members are bound
together into one. Visible unity in one form or an
other is an essential mark of her faithfulness. Let it
be allowed that differently organised branches of the
one Church of Christ may exist in different lands, or
even in the same land, they must occupy such a rela
tion to each other that their unity shall be manifest
to the world. There must be intercommunion, mutual
helpfulness — even to a certain extent confederation —
1 Psalm cxxxiii.

lect. vi.] OF OUR LORD. 207
among them. Unless it be so, the unity of the Church
of Christ is destroyed, and without it she cannot fulfil
her mission. Nay, the very aim, in the thought of
which she finds consolation for the loss of unity, will
be itself defeated. The world will never be converted
by a disunited Church. Even Bible circulation and
missionary exertion upon the largest scale will be
powerless to convert it, unless they are accompanied
by the strength which unity alone can give. Let the
Church of Christ once feel, in any measure corre
sponding to its importance, that she is the represen
tative of the Risen Lord and she will no longer be
satisfied with mere outward action. She will see that
her first and most imperative duty is to heal herself,
that she may be able to heal others.
(2.) From the idea of the Church now before us, we
learn the nature of that aspect in which she must
present herseK to the world. Would she fulfil her
mission, she must be recognised by the world as a
Church suffering, yet triumphant over suffering. Such
is the life of Him to whom she witnesses. He bears
the marks alike of suffering and of triumph. Both are
manifest, both are visible, in Him. Amidst all the
glories of His heavenly abode He exhibits the tokens of
His sufferings on earth, and the song of His redeemed
is " Worthy is the Lamb that was slain." Throughout
everlasting ages these tokens of suffering will continue
to be visible, and that . song will never change. It
follows, therefore, that the Church, which is His re-

208 THE RESURRECTION [lect. vi.
presentative on earth, must be seen both to suffer and
to triumph over suffering. It is not merely that she
must suffer. No one denies that in the case of every
follower of Jesus the cross must precede the crown.
The point to be at present particularly noticed is, that
the Church must be known, that she must appear, to
suffer ; and that she can no more produce her legiti
mate effect upon the world without such a manifesta
tion of herself than our Lord could have produced
His effect, had His sufferings not been as visible as
they were real. We are prone to forget this, and
to think that the impression produced by our Lord
when He was on earth depended chiefly upon His
miracles. It may well be doubted if we are correct in
thinking so. When the Jews beheld Him weeping at
the grave of Lazarus, and Mary weeping at His feet,
they said, " Behold, how He loved him." These are
the same Jews of whom we are told at a later point
in the narrative, that, having " come to Mary," and
having seen the " things " which He did, they believed
in Him.1 Of all that had passed, what, we may ask,
had most to do in thus bringing them to faith ? It
may have been the miracle, although they had
before resisted many miracles, although our Lord
Himself had said, " If they hear not Moses and the
prophets neither will they be persuaded if one rise
from the dead." 2 But the special mention of them
in connexion with Mary, and the use of the word
1 John xi. 45. 2 Luke xvi. 31.

lect. vi.] OF OUR LORD. 209
" things," instead of "thing," appear to say that it was
quite as much the tears, — the tokens of the suffering
love of Jesus, — that produced the effect, as the ma
jestic word instantly obeyed, "Lazarus, come forth."
The power of Christ's mission upon earth depended
not merely on suffering but on suffering seen. It is
not otherwise in heaven, where the garment that He
wears, as He is followed by the armies of the re
deemed, is said to be. a "garment sprinkled with
blood." x •
Again, therefore, it must be with the Church of the
Lord Jesus Christ as it is with the Lord Himself;
and K she is not seen both to accept suffering and, in
accepting it, to triumph over it, she is deprived of one
of the main elements of her strength. It would of
course be utterly wrong in her to make suffering for
herself ; and it may be urged that there come times
when the providence of God does not send suffering,
and when, therefore, owing to no fault of her own, she
cannot be seen to suffer. The reply is easy. It lies
in the very nature of the case that the Church's testi
mony must always be offensive to, the world. She
speaks of things seen and temporal in a light the very-
opposite of that in which the world is accustomed to
regard them. She calls to a separation from ends to
which the world is devoted. She enjoins the exercise
of virtues which the world does not appreciate. The
very existence of the Church, when exhibiting her
1 Rev. xix. 13.
p

210

THE RESURRECTION [lect. vi.

true spirit and leading her true life, is a protest
against the spirit and life of the world. " Woe unto
you," said our Lord, " when all men shall speak well
of you ; " 1 " I came not to send peace, but a sword. " £
On the other hand, there will always be sin and sor
row in the world. But sin can only be healed by our
stooping to its misery ; sorrow can only be healed by
our pouring human words into its ear, and wiping
away its tears with human hands ; and works like
these can never be accomplished without pain. The
Son of God HimseK, " In doing good,
"Was fain to look to heaven, and sigh."
The Church, therefore, does not require to make
suffering for herself. Simple faithfulness will do it.
Neither the rich nor the poor, when wicked or worldly,
will tolerate those who are true to the teaching and
life of their great Master. But, if so, the inquiry can
hardly fail to force itself upon us, whether the position
occupied by the Church in our own day in respect to
suffering is such as to entitle her to think that she is
a true witness to her Lord, and a true exhibiter of
His life. Are her labours, pains, self-denials, suffer
ings, self-sacrifices, the marks by which the poor, the
worldly, and the criminal, chiefly know her? Are
they not more likely to think of ministers, elders, and
multitudes of Christian men and women, living at
ease, not unfrequently in luxury, with little hardship
1 Luke vi. 26. 2 Matt. x. 34.

lect. vi.] OF OUR LORD. 211
and little toil ? When they thought of our Lord in
the days of His earthly ministry, they thought of one
who had not where to lay His head. They would
hardly think thus of His representative now. The
Church of Christ rides too much, and not too little,
on the high places of the earth ; and the world's first
impression of her not unfrequently is, that it has only
to offer her more purple and fine linen and sumptu
ous fare, in order to secure her co-operation for the
accomplishment of its own selfish purposes. She
would need more, not less, of her Master's cup put
into her hands, and more, not less, of His cross to
' bear, before the world will acknowledge her spiritual
power. After all, however, it must always be remembered
that, just as suffering is not the only, or even the chief,
mark of the Risen Lord, so it is not that which only
or even chiefly, distinguishes the Church. Her most
characteristic feature is rather triumph over suffering,
light springing out of darkness, joy out of sorrow, and
life out of death. " We are pressed on every side,
yet not straitened ; perplexed, yet not unto despair ;
pursued, yet not forsaken ; smitten down yet not
destroyed ; always bearing about in the body the
dying of Jesus, that the life also of Jesus may be
manifested in our body." x Such is the true spirit of
the Church's life ; not despondency, or mourning, or
sighs " even when thanking God ; " but the voice of
1 2 Cor. iv. 8-10.

212 THE RESURRECTION [lect. vi.
praise, the shout of victory, the confidence and hope
of men who are even now seated with their Lord in
the " heavenly places." It is not merely a crucified
but a Risen Lord that we proclaim.
(3.) Once more, from the idea of the Church now
before us, we learn that she is not only to develop her
inner life, but that she is to find for it an outward
and appropriate expression. This expression, when
we think of the- Church's being rather than of her
doing, is her worship, — those rites, or forms, or
ceremonies in which she utters to the eye and to the
ear of others the emotions of her heavenly life. The
Church can no more live without a worship than
thought can live without words to fix it and to lend
it permanence. Spirituality is indeed the deepest
and most fundamental element of her existence. The
Risen Lord is spiritual. Even the very body which
He possesses in heaven is so penetrated and pervaded
by the spirit that it may be spoken of as a " spiritual
body," and that He Himself may be described as
"spirit."1 The Church, therefore, which represents
Him must first of all be spiritual. By whatever
marks, whether of doctrine, or worship, or government,
we endeavour to distinguish her, there is one that she
must possess, and to which all her other gifts must
minister even when they have been bestowed upon
her in their most perfect form, — she must present to
the world a manifestation of spiritual life. Without
1 Comp. Note 15.

lect. vi.] OJ OUR LORD. 213
this, she would fail to manifest her Lord in the most
essential characteristic of His being. No outward
worship can supply its place. The Risen Lord, it
cannot be too frequently repeated, is essentially
spiritual, and it is in the spiritual life of humanity
that He lays the foundation of His Church. To Him
all is nothing that is not spiritual ; and outward rites,
however well-ordered, or beautiful, or magnificent, —
however venerable with age, or rich with the pious
associations of the past, — have value only when they
express spiritual realities, or promote the growth of
spiritual feelings and purposes and aims. Christ's
kingdom is first in the soul of man. All holy
thoughts, all heavenly aspirations, all sighs of contri
tion, all tears of penitence, all faith and hope and
love, all that is meek and gentle, and lowly and self-
sacrificing, and patient and forgiving, — all these are
the main elements of His kingdom ; and if they do
not speak to the world in the Church's life, the most
imposing ceremonial will be nothing but the cere
ments of death.
Considerations such as these, however, lend no
support to the conclusion that in the thought of the
Church's spirituality we may neglect her worship;
for the Risen Lord is not simply spirit. He has a
body, and He included the perfecting of the body in
His perfecting of human nature as a whole. The
moment the Church grasps this truth, her outward
not less than her inward worship must assume that

214 THE RESURRECTION [lect. vi.
importance in her eyes, the denial of which will
always be found fatal to healthy spiritual life. To
tell her that she has only to do with spirit is to lead
the way to the practical denial of her Lord's Resur
rection in the body. It is to introduce a false anti
thesis between spirit and body, whereas the true
antithesis is between spirit and flesh. And it is to
undervalue one of the essential verities connected
with Him whose personality in its completeness is
the Church's life. We violate, therefore, the truth of
our Lord's human nature, as weU as of our own, when
we allege that our worship may be independent of the
outward, — of the day of rest, of the sanctuary, of an
appointed ministry, of united praise and prayer, and
of the Sacraments. By such reasoning we do more
than sin against ourselves. We sin against Him
whom we worship, not simply that we may derive
benefit from doing so, but that in our worship we
may show forth His praise. The worship that truly
performs its part of witnessing must include bodily as
well as spiritual service ; and these, so far from being
inconsistent, are necessary to each other. The doc
trine of the Risen Lord, in whom spirit and body are
bound together in perfect and endless unity, conse
crates them both.
It follows, too, that the outward service of the
Church, if thus essential to her work of witnessing,
ought to be unfolded and beautified to the highest
degree consistent with maintaining the supremacy of

lect. vi.] OF OUR LORD. 215
the spirit. Nothing is more foolish if not more
selfish, than to plead that we may be indifferent to
outward worship because God is spirit. At the very
time when the Psalmist celebrates the king's daughter
as "all glorious within" he immediately adds that
" her clothing is of wrought gold." x In the Revela
tion of St. John, the most precious stones, the most
costly metals, and the richest dyes, are employed to
set forth the splendour of the bride, the Lamb's wKe ;
and surely, if Mary expressed by a lavish gift her
homage to her Lord when He was preparing for His
burial, much more may we be lavish in our gifts when
we follow in the train of One who has ascended up
on high in all His royal dignity. The thought of
danger to which we are thus exposed may make us
careful how far we go, but is no argument against a
course- of conduct rooted in the conception of the
Church's being. Such danger is simply that which
must be met on every side so long as the flesh lust-
eth against the spirit; and the only way to avoid
it is to see that the worship of the Church be a
witness to her Risen Lord in the completeness of His
exalted state. Let her express as far as possible in
her worship what He is, and her path is sure.
We have considered several leading characteristics
of the Church, dwelling especially upon such as in
this land are peculiarly apt to be forgotten, and we
have seen that they flow directly from that concep-
1 Ps. xiv. 13.

216 THE RESURRECTION [lect. vi.
tion of the Church which teaches us to regard her as
the manifestation upon earth of the Risen Lord. The
characteristics which have been spoken of relate
especially to the Church's being in the world, — to
her unity, her triumph over suffering, and her wor
ship. The thought of the Risen Lord is, however,
not less applicable to the Church's field of action than
it is to her sphere of being, and it throws as bright a
light on the former as on the latter. The fact that
the Lord is risen is that upon which Scripture rests
the universality of the Gospel message, and by which
it most of all impresses on the Church her responsi
bility to plant everywhere the kingdom which that
message brings with it.
(1.) The New- Testament constantly reminds us
how close the connexion is between the Resurrection
of our Lord and the evangelisation, not of any one
portion of the human race, but of the whole. Upon
this point the words of our Lord Himself are pecu
liarly instructive, "And I, if I be lifted on high out
of the earth, will draw all men unto me." 1 From
the expression " lifted on high" it is impossible to
separate the Resurrection of Jesus and the glory fol
lowing it ; and when the Evangelist, immediately after
he has recorded these words of his Divine Master,
adds, " This He said, signifying by what manner of
death He should die," 2 his object is to include the
lifting up upon the cross in the "lifting on high," not
1 John xii. 32. 2 yer, 33

lect. vi.] OF OUR LORD. 217
to exclude the Resurrection and the Ascension from
it.1 Here, therefore, our Lord Himself distinctly
teaches us that with His being " lifted on high out of
the earth," with His being separated from the limita
tions of His earthly state, is associated the drawing
of " all " men unto Him. Thus also, when we read
in the Epistle to the Hebrews " But we behold Him
who hath been made a little lower than the angels,
even Jesus, because of the suffering of death crowned
with glory and honour, that by the grace of God He
should taste death for every man," 2 we cannot dis
sociate the last clause of the verse from the clause
immediately preceding it. In other words, the
lesson of the passage is, that it is through His being
" crowned with glory and honour " that our Lord is
in a position to apply the benefit of His death to
"every" man.3 Scripture, in short, always teaches
that the universality of the application of the Gospel
is to be traced to the action of the Risen Lord. Only
when He burst the bonds of death did He pass from
the limited to the unlimited, and from the local to
the universal. But, because He has now done so aild
is seated at the right hand of God, " there cannot be
Greek and Jew, circumcision and uncircumcision,
Barbarian, Scythian, bondman, freeman ; but Christ
is all, and in all."4 The universality of the ap
plication of the Gospel depends upon our Lord's
Resurrection, and not merely on His death.
1 Note 75. 2 Heb. ii. 9. 3 Note 76. 4 Col. iii. 1, 11.

218 THE RESURRECTION [lect. vi.
(2.) Not only, however, is this the case, the teach
ing of Scripture leads also to the conclusion that the
responsibility of the Church to spread the Gospel thus
universally depends upon the fact that to her, and to
her alone, as the representative of the Risen Lord, is
the power entrusted by which the work may be suc
cessfully accomplished. We know that this can be
done by no other means than the agency of the Spirit;
and it would seem that the gift of the Spirit is be
stowed only through the Church as the organ upon
earth of the Risen and Glorified Lord in heaven. We
dare not indeed restrain the power of the Almighty ;
but what we have to do with is His plan ; and of
that plan what has now been said appears to be one
of the most striking characteristics. There is a want
of all proof that the Spirit in His fulness is ever
given directly to the world ; or that, apart from the
medium of those whom He has called to a knowledge
of HimseK, the Almighty sends down His influences,
now here, now there, upon such as He would awaken
to a sense of sin and lead to righteousness. On the
contrary, it appears to be the teaching of the New
Testament that, as it is the prerogative of Christ in
His glorified humanity to bestow the Spirit, so it is
only through the Church, as the representative of
that glorified humanity, that the influences of the
Spirit are communicated to the world. There is no
separate witnessing on the Spirit's part. Through
men He witnesses to men. Through the Church alone

lect. vi.] OF OUR LORD. 219
is He brought to bear upon those who are without
her pale.1
The lesson is a solemn one ; and it places the
Church as the body of Christ, and every part of the
Church as a part of the body, in a position of peculiar
responsibility. It reminds us of what we constantly
forget. We look abroad upon the world — upon what
it is and upon what it ought to be. We dwell upon
its evil, and upon the manner in which it resists all
argument and entreaty to lead it to the knowledge of
the truth. We feel our own weakness, as if nothing
that we can do will be of the least avail. Then we
cry in our despondency, God Himself will interpose ;
He will accomplish by the power of His Spirit what
we are unable to effect ; let Him break these hard
hearts, and bend these stubborn wills ; let Him take
His own work in hand ; and let it be ours to stand
by, like Moses on the shores of the Red Sea, looking
in awe and wonder upon Israel saved, and the enemies
of God overwhelmed in the mighty waters.
There seems to be no foundation in Scripture for
language such as this — no ground to think that the
Spirit of God is ever given except through the instru
mentality of those who are the members of Christ's
body. The Glorified Redeemer acts through them.
They are the channel by which He sends His all-
powerful Spirit down to make the wilderness a garden
of the Lord. ' Note 77.

220 THE RESURRECTION [lect. vi.
The truth, therefore, that we are now considering
is of the highest value, not only for the comfort and
hope of believers, as they look forward to the end of
their pilgrimage, but for the practical work to which
they are called while their day of working lasts. No
doubt, even as they contemplate the death of Him
who loved them and gave Himself for them, they are
constrained by the most powerful arguments to con
fess that they are not their own, to labour for the
good of others, and to imitate Him who came " not to
be ministered unto but to minister, and to give His life
a ransom for many." Even then they may feel that
they are " priests unto their God and Father " ; and
that from the idea of the priesthood it is impossible
to separate the thought of mediating between God
and man, of appearing before men as the representa
tives of the love of God, of " bearing gently with the
ignorant and erring,"1 of having compassion on the
sinful, of reclaiming the wanderer, of carrying a
message of light and peace to every troubled heart
into which their words can penetrate. But our Lord
Himself connected both the obligation and the en
couragement of Christian work with the thought of
His condition now, when after His Resurrection He
said to the disciples, "All authority hath been given
unto Me both in heaven and on earth. Go ye there
fore, and make disciples of all the nations, baptizing
them into the name of the Father and of the Son and
1 Heb. v. 2.

lect. vi.] OF OUR LORD. 221
of the Holy Ghost ; teaching them to observe all
things whatsoever I commanded you ; and lo, I am
with you alway, even unto the end of the world." 1
Once before He had sent them forth, but it was in
other terms, " Go not into any way of the Gentiles,
and enter not into any city of the Samaritans ; but
go rather to the lost sheep of the house of Israel." 2
The time had not yet come, for the practical work of
the Church to be presented to her in all its extent.
He who had belonged to the seed of David according
to the flesh had not yet thrown off those limitations
of His humanity which confined both Himself and
His work to Israel. Now it has come, and every
limitation has disappeared. The " Kingdom of God"
no longer realised, though imperfectly, in one nation
is to be realised in its highest perfection among all
nations. The love of God is revealed in its fulness
in a Redeemer who, exalted in spiritual glory, is
equally near to men, whatever be the clime or the age
in which they live. His eye travels to every corner
of the world — no spot so remote but He is there ; no
labourer so apparently unnoticed amidst the throng
of universal life but He is beside him ; no home so
poor but He is ready, in the power of His Spirit, to
illuminate its darkness and to heal its sorrows. " Lo,
I am with you alway" is His language — I, to whom all
authority has been given both in heaven and on earth,
who have alike the power and the right to rule, whose
1 Matt, xxviii.' 18-20. 2 Matt. x. 5, 6.

222 THE RESURRECTION [lect. vi.
grace shall be sufficient for thee, and whose strength
shall be perfected in weakness. In fulfilling His great
commission we need have no fear that we may be nut
of harmony with God's eternal plan, and none that
our task may prove too much for us to accomplish.
The Living Lord is with us, who once knew every such
disappointment as we experience, and every such cause
of despondency as weakens us ; who once sighed over
the stubbornness of men more deeply than we can
sigh, and shed more bitter tears for those who refused
to listen to Him than we can weep. Yet He tri
umphed; and He comes to us now that He may
communicate to us His joy of victory, and that, in
doing so, He may afford us an earnest of our own.
Thus it is, then, that everything most distinctive
of the Church of Christ, alike in her inward and
outward life, in her relation to her various members
and to the world, flows out of the fact that she is the
representative not only of the humbled and suffering
but of the Exalted and Glorified Lord. The Church
has often been spoken of as a kind of continuation
of the Incarnation ; but there is a sense in which she
may be spoken of as more. The great Head from
whom she draws all that is most characteristic of her
being and her duties is no longer upon earth; He is
in heaven, — His humiliation over, His cup of sorrow
drained, His eternal and glorious reign begun.' To
that Head the Church is united in the bonds of
closest fellowship. She is one with Him who in all

lect. vi.] OF OUR LORD. 223
His Divine majesty, in all His heavenly power, with
all the influences of His Spirit, is at the right hand
of the Father, that she may dwell in Him, and may
produce even here below the fruits of that tree of life
which grows by the river of the water of life, which
bears its fruits throughout the year, and the leaves
of which are for the healing of the nations. The
Church of Christ is not an institution of this world's
policy, nor does she exist for this world's ends. It
is presumption on the part of men clothed with mere
worldly power to think that they can lend her strength,
or that they can save her when she is in danger.
She can lend strength to them and save them ; they
can do none of these things for her. Her spirit, her
strength, her life are from above. She is the child
of heaven upon earth, that she may witness to the
heaven which she now partially introduces, and for
the full manifestation of which she prepares and waits.
Did the Church of Christ only realise more fully
than she does what is thus her true position and char
acter and power, how different would she be from
what she often is ! How different would be her tone,
her life, her work ! Instead of contention amidst her
various branches, she would exhibit unity; instead of
simple freedom from outward trouble, the joy that
rises superior to aU trouble ; and instead of a worship
in which the form not unfrequently restrains the
spirit, a spiritual worship shaping itself into forms of
appropriate and natural expression. She would not

224 THE RESURRECTION [lect. vi.
only acknowledge that her mission-field was "the
world," but would see the principle by which she is
encouraged in every part of it to expect success; and
she would advance to her work as alone in possession
of the true remedy for the world's ills. Glorious
things would again be spoken of her ; and the time
would not be distant when both Jew and Gentile
should be gathered into her fold. :
II.
If such is the bearing of the Resurrection of our
Lord upon the Church, the bearing of the same great
fact upon the World is not less worthy of our notice.
The Church and the world indeed cannot stand wholly
apart from one another, and Scripture often reminds
us of those secret and mysterious links which bind man
and nature together, and which make nature follow
man, whether in his fall or in his rising. She followed
him at the first, when the ground was cursed for man's
sake, and when it brought forth thorns and briers
instead of nothing but what was pleasant to the eye
and good for food. She follows him now, when she
has risen with his progress : and with the Resurrection
of our Lord there is held out to her the hope of a
more complete deliverance ; " For the earnest expec
tation of the creation waiteth for the revealino- of the
sons of God. For the creation was subjected to vanity,
not of its own will, but by reason of Him who sub-

lect. vi.] OF OUR LORD. 225
jected it in hope; because the creation itself also shall
be delivered from the bondage of corruption into the
liberty of the glory of the children of God. For we
know that the whole creation groaneth and travaileth
in pain together until now." 1
Looked at in the light of the Resurrection of our
Lord, what a prospect even for nature opens on the
view ! It is true that in one aspect there is decay.
The mountains are gradually crumbling into the val
leys ; " the waters wear the stones ;" and different
species both of animals and plants have passed and
are passing away. Sin, too, with its dissolving power,
has still a terrible intensity of existence around us,
and forces are at work threatening to break up the
very foundations of society, and filling the heart with
dismay. Neither the philosopher nor the poet can
give us hope. The Resurrection of our Lord, which
derives its greatest value from this, that it is not a
mere miracle of the past but is full of the promise of
the future, alone can do so. In its light not decay
but advance, not pulling down but building up, not-
falling back but reaching forward, become the main
characteristics both of nature and of human history.
Once the earth was without form and void ; scientific
men tell us that in still remoter ages it existed only
in the shape of endlessly-multiplied particles of mat
ter, which swept through" space without having been
as yet gathered together into a mass. Be it so. At
1 Rom. viii. 19-22.

226 THE RESURRECTION [lect. vi.
all events the earth passed through that stage. Then
came successive stages of its history, during which
plants covered its surface, and animals in ever-rising
forms of existence appeared to live upon the plants.
Each stage gave way to another, not lower but higher
than what went before it. Last of all, man came
upon the scene, the highest and fairest of the Creator's
works ; but the progress did not stop. Even the Fall
did not stop it, for through the Fall, however disas
trous it was in some respects, men became as gods,
knowing good and evil.1 Then came the remedial
process, — first darkly hinted at, afterwards revealed
in ever-brightening light until it was fulfilled in
Christ. Still the progress did not stop. -It has not
stopped now. The purpose of the ages was an in
creasing purpose as the world hastened onward to the
Resurrection of our Lord ; and looking back upon
that event, we read in it not something peculiar
to Him, but the token of a higher destiny towards
which both the spiritual and the material creation are
moving on. We cannot therefore join either philo
sopher or poet in their desponding moods. The
culminating point of the world's progress has not
yet been reached. But in due time it will be reached ;
and, in sharing the "liberty of the glory of the chil
dren of God," whatever be the way in which we
endeavour to conceive of it, its final purpose will at
last be gained ; " The mountains and the hills will
1 Note 78. '

lect. vi.] OF OUR LORD. 227
break forth into singing, and all the trees of the
forest will clap their hands." 1
I must bring these Lectures to a close. We have
been dealing with a question upon which it is no
exaggeration to say that Christianity, in everything
peculiarly distinctive of it among the religions of
the world, depends. Such facts as the Incarnation
and Resurrection of our Lord are either true or false ;
and the Christian faith is so intimately bound up
with them that, K they are false, the only alternative
left us is to abandon it, and to seek in some other
way satisfaction for our religious needs and guidance
in our religious life. It is impossible to enter into
the language of those who urge that, altogether apart
from the supernatural foundation upon which it rests,
Christianity ought to be preserved for the sake of the
moral system which it inculcates, or of the natural
piety which it promotes. That moral system and
that natural piety are not so exclusively dependent
upon the revelation of the Bible as to justify our
seeking them in a book, much of which we have come
to think false, and which we believe, alike from past
history and present experience, to be the source of a
very large amount of mental anxiety and pain and
terror. Could we indeed eliminate from the Christian
system all that is directly supernatural or Divine,
and yet leave men those other parts in which alone,
it is pled, there is eternal value, we might at least
1 Isa. Iv. 12.

228 THE RESURRECTION [lect. vi.
listen to the arguments employed in favour of the
propriety of doing so. But to eliminate the one and
to retain the other is impossible. A teacher who
should feel himseK constantly called upon to explain
away the Divine facts of Scripture, and to show that,
while a precious kernel was enclosed in them, they
were themselves no more than the fruit of ignorant
superstition or poetic fancy, would soon discover that
he was weakening the respect of his hearers for it
all. He would find that the only course open to him
was to teach it as it is ; and, although he might hope
that advancing knowledge would gradually expose
the fallacies of the pulpit, he would be constrained
to leave the furthering of this advance to others. He
dare not startle too suddenly the mass of common
minds. He dare not insinuate to the many what he
may .whisper to the few. In his public position he
must teach the whole word of God, or at least much
of it belonging to another department than that of
morals or natural piety ; and his sole consolation,
while he speaks, will be that he is yielding to a
necessity which, in a happier future, will have van
ished away.
In such circumstances, however, it is surely worth
while to consider whether the good to be gained from
this temporary honour to the Divine word is not
purchased at an enormous price. There are two
sides to the picture of results to be anticipated from
such teaching, and both ought to be looked at. Let

lect. vi.] OF OUR LORD. 229
us suppose that the preaching of natural religion and
morals produces its beneficial effect. What are we
to expect from those other truths which, far more
than moral precepts or lessons of natural piety, not
only permeate the Bible, but penetrate every confes
sion of the Church, are breathed forth in every
prayer, are sounded aloud in every psalm or hymn
of praise? Let those who, under the pressure of
necessity, teach these things while they would fain
eliminate them, trace back the history of eighteen
centuries, or even consider what is passing around
them now. Do they not see results of a very dif
ferent kind from those which they desire to produce,
and which may well make them doubtful as to the
course they are pursuing ? Have they no compas
sion for the millions of human hearts that Christi
anity, on their supposition, has torn with anguish as
causeless as it was unutterable? Have they no
sympathy with the countless multitudes whom it has
driven to despair through a revelation of God thought
to be Divine, when their teachers knew that it was
really human ? — no pity for the alarms of conscience,
or the agonies of remorse, that have needlessly embit
tered so many lives ? — no feeling for the pangs of
unnumbered loving spirits who have lived in per
petual self-reproach because they thought that they
were not loving God enough? — no sense of shame
when they have seen how often a revolt against the
terrors of hell has made wicked men only more

230 THE RESURRECTION [lect. vi.
wicked than they would otherwise have been ? All
these things, they must allow, might have been saved
had they, or those who before them have entertained
the same views, not thought, or rather pretended to
think, that for the unenlightened the morals of
Christianity were necessary, and that as they were
inseparable from its doctrines, the preaching of the
doctrines ought to be countenanced for the sake of
the morals. Or, if they are not ashamed, do they
never mourn over the loss to society and the world
occasioned by what they must consider the diver
sion of so many minds from the real to the delusive,
from the substantial to the shadowy, — by this stand
ing face to face with fancies instead of things?
They tell us of a gain to morals ; but, upon their
own showing, we may tell them of thoughts turned
aside from the useful to the useless, of strength
wasted, of souls harassed by problems that ought
never to have been raised, of tears poured forth
without measure in silent chambers, of minds in
which reason even threatens to desert her seat; —
and, when we set the one picture over against the
other, can they honestly say that such results ought
to be endured for the sake of benefits that may be
gained by other means ?
In the finer class of spirits it is a strange hallucina
tion and one-sidedness that leads to such a conclusion.
More common men are led to it by their own selfish
interests, by their love of position, or honour, or gain.

lect. vi.] OF OUR LORD. 231
Mental anxieties like those now spoken of ought
to be endured, although with increasing effort on the
Church's part to mitigate them, if the supernatural
facts of Christianity are true; for in that case we
must give account of ourselves to God, and eternity is
in the balance. But certainly they ought not to be
endured for any prudential reason which it is possible
to assign. The man who tolerates them for the sake of
the moral precepts of our Lord, or of natural piety, is
not only false to what he thinks the cause of truth,
but to the very humanity which he professes to reve
rence and love. Let it not be said that faith is
cowardly when the cowardice of unbelief is so much
more marked.
Once more, it may be said that it is possible to re
tain the idea of our Lord's Resurrection while we give
up the fact ; and that the story of it is one of those
beneficent illusions by which the human race is edu
cated, and which it is the part of wisdom to encourage
for the sake of infant nations or of children. Suppos
ing that it were so, it is nevertheless incontrovertible
that it is the duty of every man to dispel these illu
sions at the earliest possible moment. To substitute for
them the reality, though it may be the far sterner
reality, of truth, is the education which a generous
mind must desire both for. itself and for all in whom
it feels an interest. Truth is the best educator of
man. In the Providence of God it was not all
revealed at once, because men would have been

232 THE RESURRECTION [lect. vi.
unable to comprehend it. . There was a growth of
revelation as there was a growth of man ; and the
Redeemer of the world did not come until the times
were full. But it is our duty to use for ourselves,
and to impress on others, any measure of positive en
lightenment we may enjoy. We may be taught by
illusions, but we cannot acquiesce in them. They are
" childish things " ; and when we become men we put
them away. Our nobility lies in being witnesses to
truth. On the other hand, if the Resurrection of our Lord
be a fact, it is undeniable that it ought to occupy a
far more important place than it generally does, alike
in our theological systems and in our religious life.
The Romish Church has practically expelled it by
making the mass the centre of her worship. The
Protestant Church has done the same by the almost
exclusive attention which she has directed to the death
of Christ, and by her utterly inadequate teaching,
that the Resurrection of our Lord is the guarantee of
the acceptance of His work, instead of the culminating
part of the work itself. To the neglect of the great
fact with which we have been dealing are to be
largely traced those defects in the Christian life of the
members of our Churches which it is impossible not
to observe and to lament. .Take all classes of society
among us, from the highest to the lowest, and we
cannot deny that, even where Christianity is professed,
and where the ordinances of the Church are faithfully

lect. vi.] OF OUR LORD. 233
used, there is yet, with many honourable exceptions, a
worldly tone of life, — a life of worldly luxury in some,
of worldly aims in others, — affording a melancholy
contrast to the life of Christ, whether in earth or in
heaven. There is no want of evangelical preaching,
as it is called, and no want of admiration for it. Nay,
the most thoroughly selfish members of our Churches,
the most thoroughly immersed in all the frivolities of
fashionable life, are often the greatest admirers of that
preaching. Preach the death of Christ, they cry to
us. We do preach it. To preach it is to preach one
of the fundamental doctrines of the New Testament.
But to preach the death of Christ alone does not seem
to disturb the selfish heart of man. It often flatters
him with the thought of what was endured for his
sake. It makes a free offer of forgiveness, which it
pleases him to hear of, — always supposing that he
needs it. It tells him that he has nothing to " do" to
be saved. It even frowns upon self-sacrifice, as if it
were the same thing as self-righteousness; and the
popular preacher is not unfrequently most successful
when, discrediting the self-chosen poverty and the
severe seK-discipline of members of the Romish
Church, he shows to the gratified self-satisfaction of
his hearers that they who choose such unpleasant
paths are simply working out a salvation for them
selves, which will fail them in the great day of
account. What is known as evangelical preaching
may have saved many souls, but it has not succeeded

234 THE RESURRECTION [lect. vi.
in raising the tone of our Christian life in such a way
as to make the world " marvel." The Church must
teach the whole truth if she would effect this. She
must teach the Resurrection of her Lord as well as
His death ; and she must teach it, not as a reward
for His work, but as a part of the work itself, — as
a part that, not less than His death, is to be "fufilled"
in us. This will lead us beyond the thought of dying
to sin to the thought of living in righteousness ; this,
and this alone, will bring the raising up of the new
man within us into inseparable connexion with the
death and burial of the old man.
Then too will the Church exert her due power
upon the world. We learn from the Acts of the
Apostles that the fact most of all proclaimed by the
first teachers of the Gospel was the Resurrection of
their Lord ; and the proclamation appears to have
gone home with singular power to the hearts of those
who heard. Yet it may be inferred from different
passages, both of the same book and of the Epistles
of St Paul, that the success of the Apostles in gather
ing their numerous converts into the Church was in
no small degree owing, not to the mere preaching of
the fact, but to the life of the Christian community
as it was moulded by it. The early Christians lived
in the thought of their Risen Lord ; and this so lifted
them above a present world as to bring near that
better world to which every labouring and heavy-
laden heart is drawn. A similar power ought always

lect. vi.] OF OUR LORD. 235
to go forth from the Church of Christ ; and it can go
forth from her only when her IKe, — life in a Risen
and Living Lord, — is a light of men.
I cannot close these Lectures without expressing
the earnest hope that, notwithstanding their manifold
deficiencies, they may, by the blessing of God, be the
means of directing the thoughts of those who have
heard them to the vast importance of the subject with
which they have been occupied. Christ has died ; and
we cannot too frequently, too earnestly, or too lovingly,
visit the grave where He who gave his life for us was
laid. But when we go there to weep, let us see that
we listen also to the voice which says to us, " He is
not here, but is risen." " Weeping may endure for a
night, but joy," — both for ourselves and the world, —
" cometh in the morning." And the morning has
come ; the dawn has broken ; and we who believe in
the Risen Lord have passed out of the valley of the
shadow of death into unclouded light and IKe for
ever.

I say to all men, far and near,
That He is risen again ;
That He is with us now and here,
And ever shall remain.
And what I say, let each this morn,
Go tell it to his friend,
That soon in every place shall dawn
His kingdom without end.

236 THE RESURRECTION OF OUR LORD. [lect. vi.
Now first to souls who thus awake
Seems earth a fatherland,
A new and endless life they take
With rapture from His hand.
The fears of death and of the grave
Are whelm'd beneath the sea,
And every heart now light and brave,
May face the things to be.
The way of darkness that He trod
To heaven at last shall come,
And he who hearkens to His word
Shall reach His Father's home.
Now let the mourner grieve no more,
Though his beloved sleep,
A happier meeting shall restore
Their light to eyes that weep.
Now every heart each noble deed
With new resolve may dare,
A glorious harvest shall the seed
In happier regions bear.
He lives, His presence hath not ceased,
Though foes and fears be rife ;
And thus we hail in Easter's feast
A world renew'd to life ! Lyra. Germanica.

NOTES

NOTES.

Note 1, p. 11.
Even Dr. Hodge of Princeton (" System. Theol." iii. p.
775), from whom th» words quoted in the text are taken,
declares that there "can be no doubt that it was so," and
that " otherwise there would have been no Resurrection."
In this Dr. Hodge expresses the general opinion of at least
all the Presbyterian Churches. An elaborate discussion on
the point, by Professor Eobinson of New York, will be found
in the "Bibliotheca Sacra" for May 1845, reprinted in
"Kitto's Journal of Sacred Literature" for July 1852, p.
341. He takes the same view as Dr. Hodge.

Note 2, p. 11.
Thus, when Mary Magdalene, standing weeping by the
empty grave, turned suddenly round and saw Jesus beside
her, but supposed Him to be the gardener (John xx. 15),
her mistake in all probability arose as much from her eyes
being blinded with her tears, and her mind preoccupied
with her grief, as from any change in Him. When the two
disciples on the way to Emmaus not only walked but con
versed with Him for a considerable space of time, we are
expressly told that " their eyes were holden that they should
not know Him" (Luke xxiv. 16); and that language leads
directly to the inference that, had their eyes not been holden,
they would have known Him. Once more, if the seven dis-

240 NOTES.

ciples fishing on the Sea of Galilee did not at once recognise
Jesus on the shore, the words of the Evangelist, "when
morning was now coming" (John xxi. 4), almost force on
us the conclusion that daylight had not yet broken, and that,
in that Eastern land, there would be no small amount of
darkness in the sky.

Note 3, p. 11.— See Note 6.
Note 4, p. 11.
The " honeycomb " mentioned in the Authorised Version
has no place in the best -attested reading of the original.
We may here take the opportunity of remarking that the
difficulty occasioned by this text to the view of our Lord's
resurrection-body advocated in these Lectures is at least a
solitary one. Acts x. 41 may indeed seem, at first sight, to
imply the contrary ; but, whether or not we adopt the idea
of Bengel that all the words from oij wavrl to airS are
parenthetical, it is most probable that the last clause of
verse 41, " after He rose from the dead," is to be connected
with the clause "gave Him to be made manifest" of verse
40. Certainly there is no instance recorded in the Gospel
of our Lord's eating and drinking with "His disciples after
His Resurrection. At Emmaus (Luke xxiv. 30, 31) such
an idea is rather expressly excluded by the language of the
Evangelist. At John xxi. 13 we read only, "Jesus cometh
and taketh the bread, and giveth.them, and the fish likewise:"
it is not said that Jesus Himself ate. At Luke xxiv. 43
there is no common eating, " He took it and did eat before
them." Comp. Kriiger ("Die Auferst. d. H.," p. 30, note)
who, however, attaches undue importance to our Lord's own
words in Luke xxii. 18. The language there is too figurative
to be relied on for the determination of a fact ; and it is
possible that, according to our Lord's meaning, the Kingdom
of God came with His Resurrection. The view of Luke
xxiv. 43 commonly taken by commentators, both ancient and
modern, is that the eating was designed as a proof by our
Lord that His form was no phantom of the imagination (see

NOTES. 241

Plumptre, Wordsworth, Denton, Gloag, etc., on Acts x. 41)-
This, however, does not even touch the difficulty of the verse-
It seems better to say that I neither know nor can offer any
satisfactory solution of this act of our Lord's eating, than to
profess acceptance of solutions which only evade the difficulty.

Note 5, p. 13.
For a fuller description of the remarkable incidents re
corded in John xx. 19, 26, I may be allowed to refer to the
Commentary on St. John's Gospel by Milligan and Moulton,
in the Commentary on the New Testament edited by Pro
fessor Schaff. In addition to what is there said, it may
only be remarked that Calvin has rightly styled all the
remarks that had been made in his day, and that have been
repeated by so many down to the present hour, as to our
Lord's entering the room through the pores of the wood of
the closed doors, pueriles argutice. Such a thought, obvi
ously, never entered the Evangelist's mind. At the same
time, Calvin's own explanation, though adopted by Beyschlag,
("Die Auferstehung Christi," p. 24), that the doors opened
of their own accord, is equally untenable. Not less to be at
once rejected is the idea that Jesus knocked at the door of
the room and was admitted in the usual way; or that adopted
by Michaelis ("On the Burial and Resurrection of Jesus
Christ," p. 255, Translation), that Jesus Himself opened
the doors miraculously without noise, and entered the room
unpereeived, the minds of the disciples being too much pre
occupied to notice Him.

Note 6, p. 13.
The words used by our Lord when He says, " A spirit
hath not flesh and bones as ye see me have," are undoubtedly
attended with great difficulty. It may be well to make a
few observations upon them in a note. One thing is clear,
that " flesh and bones " is not synonymous with " flesh and
blood." The latter expression, either in the form " flesh and
blood," or in the form " blood and flesh," occurs frequently
R

242 NOTES.

in the New Testament (Matt, xvi 1 7 ; 1 Cor. xv. 50 ; Gal.
i. 16; Heb. ii. 14; Eph. vi. 12); the former is found only
once, for in Eph. v. 30 the words " of his flesh and of his
bones " ought to be omitted from the text. In these cir
cumstances no careful interpreter will doubt for a moment
that " flesh and bones " are here deliberately spoken of by
our Lord, and that they express a different idea from that
conveyed by "flesh and blood." The late Dr. Candlish, in
his "Life in a Risen Saviour" (Discourse XV.), has argued,
with no small measure of acuteness, that, while " flesh and
blood " denotes community in the lower animal life, " flesh
and bones " denotes community, kinship, close personal union,
and relationship, — the analogy of a kinship like that of Gen.
ii. 23, and illustrated by such passages as Genesis xxix. 14;
Judges ix. 2; 2 Samuel v. 1, xix. 12, 13. If this explana
tion be accepted, it is obvious that our Lord, by the words
which He here used, intended to express two things, — ¦
(1) That His state was not the same as that of His disciples,
or as it had been before; (2) that He was yet one with them
— their human companion and friend. It was necessary to
express the latter point In some way, for the disciples had
imagined that He was a mere formless spirit (verse 37),
what we should call a ghost. But to have said that He was
"flesh and blood" would have misled them into the idea
that He was exactly what He had been. He therefore says
that He has "flesh and bones," in proof that, while He had
undergone a change, that change still left Him truly human.
The conclusion often drawn from the words, when compared
with 1 Cor. xv. 50, that the Lord's resurrection-body was
bloodless, seems somewhat precarious, unless we are careful
to explain that our only meaning is that the blood was not
in the same condition as that in which it had previously
been. There seems no reason for saying that the blood
might not be glorified in the same way as the more sohd
portions of the earthly body.
Note 7, p. 14.
John xx. 17. — The difficulty occasioned by the compari
son of these words with those of John xx, 27 will at once

NOTES. 243

disappear, if it be observed that the expression used in
the original does not indicate a momentary touch, but is
equivalent to " Handle me not," " Cling not to me." It is
addressed to a state of mind wholly different from that of
Thomas, and is intended to point out to Mary that the old
relations between her Lord and her were changed. She may
no longer cling to Him with the grasp of earthly friendship
and love, as if she could apprehend Him by the senses. The
relation between them must henceforward be entirely spiritual.
Had Thomas attempted thus to " touch " Jesus after he had
uttered his confession " My Lord and my God," he too would
have been addressed in the same way. In conformity with
this, it ought to be particularly observed that the message
committed to Mary has reference not merely to our Lord's
Resurrection, but to His resurrection-state, — a state which
was not the same as it had been, and which could not be
known by the disciples until they received the truth that
He was in the condition of One " ascending to the Father."
Then they may all touch Him, cling to Him, but not till
then.
Note 8, p. 15.
[It is probable that this idea is very commonly entertained.
It was that of the late Dr. Wardlaw (" System. Theology,"
ii^p. 620); of the late Dr. Hodge of Princeton, who,
allowing that there was some change at the Resurrection,
and making no mention of development during the forty days,
says distinctly that it was at the end of these days that
the body of our Lord "passed into its glorified state"
("System. Theology," ii. p. 628). See also Dr. Robinson
in "Journal of Sacred Lit.," July 1852, p. 352. Comp. for
the view taken in the text Westcott, " The Revelation of
the Risen Lord," pp. 7-10. Note 9, p. 15.
John xx 6, 7. — It seems probable that the circumstances
thus noted by the Evangelist are designed to do more than
to give "proof of a thoroughly tranquil occurrence in contrast
to a tumultuous ravishment " (Lange in loc.) They indicate

244 NOTES.

also that the Risen Lord had left behind Him, when He
rose, the last traces of His connexion with this mortal
scene. Note 10, p. 16.
Among the number of eminent theologians who have
held this view the following may be mentioned : — Julius
Muller, "Die Lehre von der Siinde," ii. p. 396; Schmid,
"Die BibL Theol," i. p. 118; Martensen, " Dogmatik," p.
364; Beyschlag, "Die Auferstehung Christi," p. 26;
Pressens^, " Jesus Christ," p. 545 ; Godet on Luke xxiv. 28
and elsewhere. Meyer, on Luke xxiv. 51, holds that the
body of our Lord was not yet glorified, but in an intermediate
condition between its earthly and its glorified state.
On the other hand, Hofmann (" Schriftbeweis," vol. ii. p.
523) denies the gradual transfiguration of Jesus. Compare
also Kruger, "Die Auf. d. H.," pp. 22-37; and Weiss'
remarks on Luke xxiv. in his edition of Meyer on Mark and
Luke. Compare also Weiss' " Leben Jesu," p. 606.

Note 11, p. 17.
On the force of the word "manifested," in John xxi.,
compare the Commentary above referred to on the Gospel
of St. John, by Milligan and Moulton, and especially the
comments on John xxi. 1, 14. It is peculiarly important to
observe that the word means much more than that Jesus
made Himself known or displayed Himself to His disciples.
Nor is it possible to avoid observing that it is the purpose
of the Evangelist to draw a marked contrast between the
appearance to Mary Magdalene and the three " manifesta
tions " following it. The contrast would seem even to
justify the conclusion that between the appearance to the
Magdalene and the next following manifestation, Jesus had
already ascended to His Father, and that out of the glory
there surrounding Him He subsequently manifested Himself.
If this be the case, we shall also be better able to explain
the dva^atvo) of chap. xx. 17, both in itself, and in its
contrast with the dva^e^rjKa of the earlier part of the same

NOTES. 245

verse. It ought to be hardly necessary to say that the
notion of a return of Jesus to His Heavenly Father immedi
ately after His Resurrection is by no means inconsistent
with the Church doctrine of His Ascension at the end of
the forty days. The full meaning of this last great act, the
solemn investiture of our Lord with the offices fulfilled by
Him in heaven, may still belong to it; but that meaning
cannot be discussed here. Note 12, p. 19.
1 Cor. xv. 44. — It will hardly be denied that the trans
lation given is the true translation of the text. With the
rendering of the English version, whether Authorised or
Revised, there is nothing for the "it" to refer to. The
only subject capable of supplying a nominative to the verb
is the rj av&o-rao-is rwv veKpoiv of ver. 42, which cannot be
said to be sown in " corruption " or " weakness." The
importance of marking the correct translation may be seen
in the argument drawn from the passage, among others, by
Hodge ("Systematic Theology," iii. p. 775), that "it is the
same body that rises." The real argument of the Apostle is
that, at the Resurrection, the body which rises, if in one
sense, because our body, the same, is, in another and most
important sense, a different body. Were it not different, we
should have to suppose that the same change will take place
on it after its resurrection, as that described by the Apostle
in 1 Cor. xv. 52, and there confined by him to those who
have not "fallen asleep." A double change would await
believers who have died, — a resurrection to their old con
dition, and then a change to a new condition. Scripture
knows nothing of this double change.
Note 13, p. 21.
Compare Carpenter's "Mental Physiology," especially
chap. xix. Dr. Carpenter finds nothing improbable in the
remarkable, and at first sight almost incredible, case of
Louise Lateau. For an interesting account of this case see
"Macmillan's Magazine" for April 1871.

246 NOTES.

Note 14, p. 23.
It is not denied in the remarks made in the text, that
there is a vast difference between the glory of Sonship as it
belongs to Jesus before His death and after His Resurrection.
In both cases, indeed, the Sonship is itself the same, and its
glory is essentially the same ; but in the one state it is
hidden from the eye. None but the few who are one with
their Lord can see it. The world scorns it. In the other
case the world, even though not submissive, is compelled to
own it. The bringing out of this glory of Sonship is the
point of the word " glorify," and we cannot too completely
dismiss from our minds the impression that outward light
or brightness is necessarily implied. Even Keim can think
only of a " dazzling disclosure " of the Lord (" Jes. von Naz.,"
Translation, vi. p. 290). Note 15, p. 24.
In connexion with the important subject thus alluded to,
it is the aim of this Note to submit to students of the New
Testament a brief examination of several difficult texts,
which seem to show that the condition of our Lord after His
Resurrection was viewed by the sacred writers as essentially
a state of Trvev/xa. Not indeed that our Lord had then no
body, for it is the constant lesson of Scripture that a body
was possessed by Him ; but that the deepest, the funda
mental characteristic of His state, interpenetrating even the
body, and moulding it into a complete adaptation to and
harmony with His spurt, was Trvevfm. In other words, it
is proposed to inquire whether the word wvevfta in the New
Testament is not used as a short description of what our
Lord was after His Resurrection, in contrast with what He
was during the days of His humiliation upon earth. Such a
supposition, it appears to us, will be found to afford a
satisfactory explanation of statements to which it is other
wise difficult to attach a clear meaning. One caution only
it may be well to interpose at the very outset. We do not
for a moment mean to deny that in our Lord, even during
His sojourn upon earth, there was the very same condition

NOTES. 247

and state of highest life, of spirit, which there was after He
rose from the dead. Nay, further, we should even be
disposed to urge that this state of spirit-existence, of spirit-
life in Himself, continued even in the very article of death,
rendering it impossible that His body should see corruption.
But previous to His resurrection-state this spirit-existence
was so fettered by the limitations of the o-ap£, that it could
not be spoken of as the absolutely ruling element in His
being, as the one and complete master of the field. At His
Resurrection these limitations were broken through ; and
hence, in a sense peculiar to itself, our Lord's state after
that event may be described as irvevfjux. The question is,
Is this description of it actually given in the New Testament 1
Or are there passages in which, by so understanding the
word Trvevfia when applied to our Lord, we are able to- throw
light on what is otherwise dark 1 We must indicate what we
mean by brief hints, having no space to attempt afull discussion.
1 Cor. vi. 17. — "He that is joined unto the Lord is one
spirit." There can be no doubt that by " the Lord " in this
text we are to understand the Risen Lord, for the Apostle
himself distinctly tells us that it is of the Risen Lord that
he speaks, " And God both raised the Lord, and will raise
up us through His power," (ver. 14). The argument is, he
that is joined to a harlot is one flesh with her, — is lowering
the members of his body to union with a person acknowledged
even in Corinth to be sinful and degraded ; but he that is
joined to the Risen Lord is one spirit, i.e. is one spirit with
Him. The argument, therefore, proceeds on the supposition
that the Risen Lord is essentially and characteristically spirit
— that " spirit " is a correct description of His present con
dition or state. It is the ruling element in His heavenly
existence : His resurrection-state is irvevfta.
2 Cor. iii. 17, 18. — "Now the Lord is the Spirit : and
where the Spirit of the Lord is, there is liberty. But we
all, with unveiled face reflecting as a mirror the glory of the
Lord, are transformed into the same image from glory to
glory, even as from the Lord the Spirit." There is, however,
no article before the last mentioned, although there is before
the first mentioned, " Spirit ; " and it may be questioned,
therefore, whether the closing words of ver. 18 ought not

248 NOTES.

to be translated "from the Lord, who is spirit." Apart
from the general usage of the Apostle, it will hardly be
denied that the whole context and argument of the chapter
compel us to understand by the words "the Lord" the
Risen Lord. It is " the glory of the Lord " in His heavenly
condition that we behold, as Moses beheld the glory of God
upon the mount ; and, as we behold it, gazing upon it with
ever increasing love and fervour, we are enabled to reflect it
better, until we are transformed into the same image from
glory to glory. Here then the Risen Lord is expressly
described as irvevpa, not as the personal Holy Spirit, but as
Himself in that condition of spirit by which he is enabled to
shine upon us " all " with His glory, and to transform us
into a likeness with Himself.
1 Tim. iii. 16. — "And, without controversy, great is the
mystery of godliness : He who was manifested in flesh,
justified in spirit." We forbear from any attempt to discuss
the different modes in which commentators have proposed to
arrange the six clauses of this verse expressive of the "mystery
of godliness." It is enough to say that it seems best to
take them in three groups of two each, the two members of
each group being successive to each other both in time and
thought ; and each of the two last groups being equally
successive both in time and thought to the statement or
statements by which it is preceded. In the first group we
shall thus find Christ, as He is in Himself, described in two
particulars ; in the second, Christ now considered as being
what He has been shown to be, proclaimed to angels and
men ; in the third, Christ, now thought of as thus proclaimed,
acknowledged and owned by the earthly and the heavenly
worlds. The contrast between the two particulars of the
first group will not then lie, as is often supposed, between the
lowliness of our Lord's human life and that power of spirit
ual life which He exhibited in the midst of it, but between
His state of humiliation here when He was manifested in
flesh, and His state of exaltation now when He has been
"justified in spirit," when he has been gloriously vindicated
before the universe by His Father in heaven through His
Resurrection from the grave (comp. John xvi. 10). The
word 7rvev/j.a, therefore, here again expresses the uncontrolled

NOTES. 249

dominion of that spirit which our Lord indeed possessed
even on earth, though then in a manner limited by other
conditions of His earthly existence, but which, after His
Resurrection, was wholly free. In other words, Trvevfm is a
short expression for our Lord's resurrection-state. This view
is confirmed by one or two considerations which it may be
well to notice. 1. The use of the word &cf>0T] in the first
particular of the second group. That word cannot refer to
those occasions on which angels ministered to our Lord
during His earthly life. It cannot be said that He then
" appeared " to them : they came to Him. On the other
hand, the word is continually used in the New Testament of
our Lord's appearances after His Resurrection. 2. The
connexion between our Lord's resurrection -state and the
universality of His mission. This universality is the point
of the second member of the second group, "preached
among Gentiles" (for, if among them, then among all);-
and it is important to remember, what we shall have further
occasion to dwell upon in these Lectures, that, according to
the teaching of the sacred writers, it was the Resurrection
of our Lord which opened up to Him this new and unbounded
field of labour. 3. Who, we may ask, was thus preached to
Gentiles ? Surely Christ as risen, and not simply as He
lived on earth. We expect, therefore, in a short summary
oi doctrine such as this, some allusion to the Resurrection,
and we have it in the mention of ¦n-vevp.a.
It may be objected that the last clause of the third group
is opposed to the principle of interpretation upon which we
have proceeded. Did that clause simply refer to the fact of
the Ascension, the objection might have force. But to give
the words such a reference alone is incompatible with any
interpretation whatever that can be applied to the verse as
a whole. In no way can the five points mentioned before
the last be made to precede the instant of time at which the
Ascension took place. We must regard the words as a kind
of constructio pregnans. Christ " believed on in the world "
evidently implies continued faith in Him, the world's being
brought to rest on Him in faith. So Christ " received up in
glory " implies the continued glory of His resurrection-state.
He was "in glory" when He ascended; He ascended "in

250 NOTES.

glory;" in the same "glory" He continues for ever. The
words are an abbreviated form of Ephesians i. 20-23 ; and
thus they constitute most appropriately the culminating point
of that " mystery of godliness " of which Christ is both the
beginning and the end. Looked at in] this light, the last
clause of the verse leaves ample scope for that succession
both in time and thought of which we have spoken.
Rom. i. 3, 4. — " Concerning His Son, who was born oi
(out of) the seed of David, according to the flesh ; who was
established as the Son of God in power, according to the
spirit of holiness, out of the resurrection of the dead, — even
Jesus Christ our Lord." It will be at once admitted by
every one that the Apostle deals here with the Risen Lord.
His allusion to the " resurrection of the dead " proves it, to
say nothing of the fact that the connexion between verses 4
and 5 renders such a view absolutely necessary. It is through
the Risen Lord that the limitation of the Messianic kingdom
to the Jewish people is brought to a close, and that the Mission
of Christ, and of His Apostles in Him, assumes its universality.
Of the numerous attempts to discover the relation in
which the different clauses of this passage stand to one
another, or of the interpretations of these clauses which have
been given by others, we say nothing. It seems clear that
we have before us two contrasted aspects of One Person,
God's Son ; the first point of the first side of the contrast
being His birth into this world ; the last point of the second
side of the contrast being that state of resurrection-glory
from which (ver. 5) He commissions St. Paul to be the
Apostle of the Gentiles. Between these two points the con
trasts lie, and the particulars of them are so many as to make it
reasonable to think that each will be carefully set over
against another corresponding to it. These particulars are —

" His Son "

"Born, "Established,1
Son of God in weakness (im- Son of God in Power,
plied in yevo/ih>ov), Out of the resurrection of the
Out of the seed of David, dead,
According to the flesh." According to the spirit of holi
ness. "
1 The rendering of the original word here used by "declared" is

NOTES. 251

The fact that the " resurrection of the dead " holds the
last place in St. Paul's enumeration of the terms of his
second series, while, strictly speaking, it corresponds to the
third term of the first series, is easily explained. It was of
importance to bring the Resurrection of Jesus into the closest
possible connection with the Gentile mission. If, as will
not be denied, "born" is in contrast with "established;'
" according to the flesh " in contrast with " according to the
spirit of holiness " (as shown by the double Kara) ; and the
thought of " the Son of God in weakness "1 in contrast with
that of " the Son of God in power," there remains nothing
for " out of the seed of David " to be in contrast with,
except "out of the resurrection of the dead." The use of
the same preposition in the two last-quoted clauses confirms
this view. The one clause marks the source, earthly and
limited, out of which the Son of God sprang when He
assumed humanity ; the other the source, heavenly and un
limited, out of which He sprang when He entered on the
glorious condition in which He is " the Son of God in power."
These things being so, it will follow that the words " accord
ing to the flesh " describe our Lord's earthly state, that the
words " according to the spirit of holiness " describe His
state after He rose from the grave. All through His earthly
life Jesus was Son of God, but not " Son of God in power,"
extremely insufficient. In addition to the fact that the proper mean
ing of opifw is to constitute, to fix by decree (which is something very
different from declaring), we urge only that ' ' declared " supplies no
proper contrast to " born. " An act is referred to in the one case ; we
look for an act in the other.
1 The danger of misinterpreting the passage before us, if we do not
supply the whole clause now spoken of, is illustrated in the case of
Godet, who (Comm. in loc. ) maintains that Jesus at His Incarnation
renounced the position of Son of God, recovering it only at His Resur
rection. " Jesus was restored," he says, " and restored wholly, — that
is to say, with His human nature, — to the position of Son of God,
which He had renounced on becoming incarnate. " Godet has failed to
observe that the words " His Son " belong to all the terms of both
series of contrasts. The difference, as regarded Sonship, between the
two states of Jesus was, that in the first, though still Son of God, He
was so in weakness, that in the second He was so "in power." It
ought not to'be necessary to prove that the word yevofie'vov, the same
as that used in John i. 14, in implying transition, change, implies
change to weakness.

252 NOTES.
— His. power being checked by the restraints to which He
had voluntarily submitted ; only after His Resurrection did
He resume the fulness of that power of which He had once
"emptied" Himself. All through His earthly life His
spirit was limited because His state was one " according to
the flesh;" only after His Resurrection was His spirit un
fettered, because His state was one " according to the spirit."
The apprehension of what has been said will be rendered
easier if we observe that no article is used with either "flesh"
or " spirit," and if, therefore, for the moment we translate,
in unidiomatic English, "according to flesh" "according to
spirit." The latter expression thus denotes neither the per
sonal Holy Spirit, nor the sacred human spirit of Christ, nor
His Deity regarded as spirit. It denotes His resurrection-
state as contrasted with His state of humiliation upon earth.
Let us look at the passage in this light, and it assumes in
its well-balanced clauses a meaning that is both clear and
in harmony with the whole range of New Testament teach
ing upon the truths expressed in it. There is a difficulty,
no doubt, connected with the use of the word dyiwo-iJVTjs.
Why is it added 1 and why does not the Apostle content
himself with simply saying "according to spirit"? The
answer may depend upon the real, meaning of ayiwo-ivq.
That word occurs three times in the LXX., in two of which
(Ps. cxlv. 5, and xcvii. 12, A. V.) it is applied to the glorious
holiness of God, in the third (Ps. xcvi. 6), to the holiness of
His Sanctuary. In the New Testament it is found only
twice in addition to the passage before us. In one of these
(1 Thess. iii. 13) it is to be connected closely with "at the
coming of our Lord Jesus with all His saints," and it points
therefore to the holiness of the perfected kingdom of God.
In the other (2 Cor. vii. 1) it is connected with a verb
(" perfecting ") which in the original («rn-eA.eiv) does not so
much describe the process of improvement as the bringing
improvement to its perfect end, — adfinem perduco (Grimm).
The word aymo-dvrj thus expresses not the progressive
sanctification of earth, but the fully and gloriously accom
plished holiness of heaven, the holiness of God and of His
heavenly abode. It is, accordingly, quite in place here.
The idea of the post-resurrection glory of Jesus might have

NOTES. 253

been expressed without it by the simple phrase " according
to spirit;" but the addition of the words "of holiness"
magnifies the thought, and brings out more fully the Divine
and glorious elements which characterised the condition of
the Risen Lord.
1 Peter iii. 18. — " Being put to death in flesh, but
quickened in spirit." These words appear to confirm what
has been said. How much of the doctrine of the Descensus
ad inferos they include in them we shall not enquire. A
discussion upon that point would be attended with great
difficulties and, as unnecessary, would be here out of place.
We urge only that " flesh " and " spirit " in the verse before
us cannot mean "body" and "soul," as if the Apostle's
object were to tell us in the first clause that Christ was put
to death in the body, in the second that, notwithstanding
this, He lived on in the soul. It is our Lord's mortal life
as a whole that is thought of under " flesh," the life in which
He endured those sufferings on our behalf which at length
culminated on the cross of Calvary. The proper contrast to
this is not any disembodied life between His death and His
Resurrection, but is that quickened life upon which He
entered in all probability at the moment when His mortal
life ended, and which was manifested to believers at His
Resurrection. The mere surviving of our Lord's soul in
death was not the reward bestowed upon Him by the Father,
but the glory of a new state which then began, and which
was afterwards exhibited, first in the Resurrection and
then in the Ascension. The only true contrast to our Lord's
life in " flesh " is the life which followed it, which He leads
now, and which He shall lead throughout eternity. Whether,
therefore, we think of a Descensus ad inferos, and of a work
of preaching connected with it, or of some other way in
which the interval between death and the Resurrection was
employed (comp. Note 11), or of both, it seems clear that
by the words faoTroirjdeh 8e irvevp-art we must understand a
new stage of life and glory, which, in the case of Jesus,
followed the close of His Passion. What has been said
will be made still clearer if we observe that the word
"quickened" in ver. 18 must express more than mere sur
vival, and must point to the beginning of a new life; so

254 NOTES.

that, as "flesh" denotes the earthly state, the humiliation,
the weakness of Jesus, so in the same verse " spirit " denotes
His exalted state, the main element of that strength and
glory which He "had with the Father before the world
was," and which is again His at the Father's right hand in
heaven. Heb. ix. 14. — " How much more shall the blood of Christ,
who, through eternal spirit, offered Himself without blemish
unto God, cleanse your conscience from dead works to serve
the living God V This verse must be taken in. connexion
with verse 12, of which, as appears by the "for" of verse
13, it is explicative, "nor yet through the blood of goats
and calves, but through His own blood, Christ (verse 11)
entered in once for all into the holy place, having obtained
eternal redemption." The words are not so directly to our
purpose as those of the texts already considered, but [they
have a certain bearing on it. In the first place, it is neces
sary to observe that the aorist participle of verse 12 " having
obtained" is contemporaneous with, not precedent in time
to, " entered " of the same verse (see Delitzsch in loc. and on
Heb. ii. 10), so that the "offered" of verse 14 must be
referred to the same period of Christ's work. If so, it will
follow, in the second place, that the offering thus spoken of
is not so much Christ's oblation of Himself upon the cross,
as His offering of Himself in heaven. This, though denied
by many eminent commentators, is allowed by Bleek (in
loc), and seems to be admitted, at least in part, by Dr.
Moulton, who says, "He who was typified in every high
priest and in every victim, ' through an eternal spirit,' of
Himself laid down His life (John x. 18), offering Himself to
God in the moment and article of death, — offered Himself in
His constant presence in the holiest place" (verse 24).
(See Moulton in loc. in the "Commentary on the New
Testament," edited by Bishop Ellicott). If then it be so,
we can now mark the course of thought in the writer's
mind. It appears to be as follows :— Christ has obtained
eternal redemption, so that, purged from dead works, we can
serve the living God. But He can obtain nothing for us
which He has not Himself, for all our blessings are summed
up in Him. He, therefore, must not only be in that state of

NOTES. 255

" spirit," in which alone it is possible to serve God fully, but
in that state of spirit which is " eternal," at once without
limitation and without end. It is through His being so that
He is able to complete our redemption. Therefore may it
be said that, " through eternal spirit," He offered Himself to
God when he entered into the holiest place. " Eternal
spirit " is not therefore the Divine inward being of Christ,
so called here because "absolute, Divine, and purely self-
determined " (Delitzsch), and in which Christ offered Him
self to death ; it is rather the state of unlimited, absolute,
Divine spirit in which He presented Himself to His Father
when He entered within the veil.1 Even Delitzsch, who
contends strongly for the view commonly received, is com
pelled, apparently without noticing the effect upon his
general argument, to interpose a clause in his explanation of
the words, " eternal spirit," which coincides with all that
we need contend for. " By Sta ttv. alinv." he says, " I
understand the whole Divine human, but more particularly
the Divine inward being of Christ, that Divine personality
which, at the Resurrection, interpenetrated, and, as it were,
absorbed, the o-ap£, so that He is now altogether irvev/m."
The passages now considered appear thus to find their
best explanation if we understand the Trvevfm spoken of in
them to be a short description of that mode of existence
upon which our Lord entered after His Resurrection. On
earth His state could not be so described — "The word became
flesh " (John i. 14). He was then subject to all the limita
tions and weaknesses of the flesh. The TrveiJ/m was, no
doubt, the foundation of His Being even then, but in His
great act of self-denial and self-sacrifice, He had taken into
union with it our "flesh." That flesh He had to inter
penetrate and to transfigure by its power, completing the
work of doing so at His Resurrection. He then entered on
the full condition of irvevpa in which He had existed before
all time, but with this change, that transfigured human
nature was now a part of His Being or mode of existence.
1 It seems not improbable that the preposition 5id in Heb. ix. 14 is
employed in the sense explained and illustrated by Winer when he
says, " More loosely used, this preposition donotes that with which
some one is furnished, the circumstances and relations amid which he
does something " (Moulton 's Winer, p. 474).

256 NOTES.

And thus it is that He effects our redemption from the
power of the crdpg. By that faith which is^ communion
with Him we are made partakers of His Trvevfm, and are
thus gradually raised more and more above the limitations
and sufferings of our natural condition. The work in us,
however, is not completed here. The "Spirit" of Christ
has first to take full possession of our spirits, and then, at
the resurrection, to effect that work upon our bodies which
was effected on Christ's body at His Resurrection. " But
if the spirit of Him that raised up Jesus from the dead
dwelleth in you, He that raised up Christ Jesus from the
dead shall quicken also your mortal bodies, because of His
spirit that dwelleth in you" (Rom. viii. 11).
An element of confusion is introduced into all our thoughts
upon this subject by the ambiguity of such words as "spirit"
and "spiritual." We are apt to think of them as anti
thetical to "body" and "bodily." How far this is from
the view of the New Testament the single passage, 1 Cor.
xv. 44, is sufficient to prove. The antithesis of Scripture is
not that of the spiritual and the bodily, but that of the
spiritual and the carnal. Note 16, p. 26.
May the suggestion be offered, that the Evangelist John
seems to have looked at what we would call miraculous acts
on the part of our Lord in the light in which they are
presented in the text? Students of his Gospel must be
struck with the fact that the miracle of the walking on the
sea, in chap. vi. 15-21, appears to occupy a position wholly
peculiar to itself among the miracles of the fourth Gospel.
It is not called a " sign ; " it has no discourse connected
with it ; there is nothing in the narrative to suggest that it
was intended symbolically to teach some deeper truth.
Besides which, it gives us one more miracle than the sacred
number seven, which the peculiar structure of that Gospel
would lead us to expect. How is all this to be explained?
The answer seems to be that St. John would not have
spoken of it as a miracle. In his eyes it was only a part of
the natural working of Him who was quite as much above

NOTES. 257

as within those laws which regulate the lives and acts of
ordinary men. Note 17, p. 28.
The use of the word "man" in John xvi. 21, possesses
in this point of . view a peculiar interest. Our Lord is
alluding to the joy which His disciples should experience
when they should " see Him again." It would be like the
joy of a mother when she is told that she is safely delivered
of a son. But our Lord does not use either the word son
or child. He uses the word " man," — " for joy that a man
is born into the world." It can hardly be doubted that the
reference is to the Resurrection of Jesus, when, not after a
slow growth, but instantaneously, in the full glory of that
Resurrection in which He lives His new life and upon
which His Church for ever rests, He should be born into
the world. Note 18, p. 29.
Two small books in the "Nature Series," entitled "Trans
formation of Insects," and "What is a Frog?" may be re
ferred to for highly interesting illustrations of what has
been said. They are easily accessible to all.
Note 19, p. 31.
" The Roman world might live in the fear that the
terrible Nero was yet to return to vex and disturb it.
Mediaeval Germany might believe that Barbarossa was
asleep in his mountain cave, and would yet awake and come
forth to restore the glories of the Empire, and the House of
Hohenstaufen. Our own legends might tell how Arthur
had sailed away to his island home of Avilion, whence,
when happier days dawned, he would come to erect his table
round, and open his chaste and chivalrous court. But all
these rest on similar ideas, speak of the mythical imagination,
as they speak to it. Death is in each case denied ; the men
can return because they have escaped death, and are only
absent or asleep." — Principal Fairbairn's "Studies in the
Life of Christ," p. 345. S

258 NOTES.

Note 20, p. 40.
Such is without doubt the true order of these clauses in
the original. The clause "Am I not free?" then stands
first, and the two here quoted are' brought into immediate
contiguity and forcible connexion with each other.
Note 21, p. 43.
Principal Barry (General Introd. to the Epistles of St.
Paul's First Captivity, in the Commentary on the New Testa
ment, edited by Bishop EHicott) has some interesting remarks
on the order of St. Paul's preaching, which may be quoted
to illustrate what has been said. Among other things he
says, " It may be noted that as, when we dig through the
strata of the earth, we uncover first what is latest, and
come only at last to what is earliest in deposition, so in the
realisation of Gospel truth the order of preaching is the
reverse of the order of actual occurrence of the great facts of
the Divine manifestation." Principal, now Bishop, Barry
has since brought out this point more fully in his " Manifold
Witness to Christ," Part i. chap. 79.
Note 22, p. 43.
Not that the term Kvpws may not be applied to our
Lord in circumstances where the thought of His life on
earth may seem to be prominent, as at John iv. 1, 1 Cor.
ix. 5, etc., yet even then His higher, His Divine nature is
in the writer's mind. While He tabernacled here Jesus
was Divine as well as human, and a term expressive of this
is therefore with all propriety applied to Him during the
time of His humiliation, But a careful consideration of the
very numerous passages in which our Lord is spoken of as
Kvpios, will show that in the minds of the sacred writers it
is especially as the Risen Lord, returned to the presence of
His Father, and clothed with all authority and power, that
He is so thought of. Comp. among many others that might
be mentioned, Acts iv. 33 ; Rom. i. 4 ; iv. 24 ; viii. 34-39 ;

NOTES. 259

1 Cor. iv. 5; vi. 14, 17; ix. 1; xi. 23; xv. 47. By
keeping this constantly in mind, instead of thinking of " the
Lord" as applying mainly to what Jesus was on earth, it.
will be found that the spirituality and heavenliness of view
which mark the New Testament are immeasurably heightened.
Note 23, p. 44.
It is painful to find Keim, after saying on one page of
his treatment of this question, " Paul wishes in pious
earnestness to give the truth," afterwards adding, in his
anxiety to show that the appearance of the Risen Lord
could only have been visionary and unaccompanied by any
words, "But no one will fail to see that Paul would
necessarily have made use of such words, when the Jewish
Christians made it a special charge against him, that the
Lord had not spoken with him, had held no intercourse
with him (comp. 2 Cor. v. 13 ; xiii. 3; Clem. Horn. 17,
19)." In other words, this man, so piously earnest to state
truth alone, deliberately fabricates a falsehood in order
to establish his Divine commission. It is just possible that
Keim means to ascribe the words used in the Acts of the
Apostles, not to St. Paul himself, but to the Editor of that
book. His words in the original are, "Man wird am
wenigsten unterschatzen, wie nothwendig Paulus von solchen
Reden hatte Gebrauch machen miissen, wenn doch das
Judenchristenthum ihm vorzugsweise vorwarf: der Herr
hat nicht ¦ mit ihm geredet, hat nicht mit ihm Umgang
gepflogen. — "Jes. von Naz.," iii. 542, note 1. I have adopted
Ransom's translation. Note 24, p. 48.
The most probable enumeration of the different ap
pearances of Christ, after His Resurrection, seems to be as
follows : —
(1.) To certain women, "the other Mary," Salome,
Joanna, and others, as they returned from the sepulchre,
after having seen the angel who told them that the crucified
Saviour was risen. Of this appearance St. Matthew alone

260 NOTES.

gives us the account, chapter xxviii. 1-10 ; but some details
of the company and of the visit, not given by St. Matthew,
are to be found in St. Mark xvi. 1-8, and St. Luke xxiv. 1-11.
(2.) To Mary Magdalene at the sepulchre, in all prob
ability upon her second visit to it that morning, and after
she had run to tell Peter and John, "They have taken
away the Lord out of the sepulchre, and we know not where
they have laid Him." This appearance is recorded at length
by St. John alone, chapter xx. 11-18, although it is also
alluded to in St. Mark xvi. 9-11.
(3.) To the Apostle Peter, under circumstances of which
we have no particular account. It must, however, have
taken place on the day of the Resurrection, and before
evening. It is alluded to by St. Luke, xxiv. 34, and by
St. Paul, 1 Cor. xv. 5.
(4.) To the two disciples on the way to Emmaus. This
appearance is spoken of in St. Mark, chapter xvi. 12-13;
but a full account of it is given by St. Luke alone, chapter
xxiv. 13-35. It took place, like the preceding, on the day
of the Resurrection, but later in the day.
(5.) To the ten Apostles (Thomas being absent) and
others " with them " (Luke xxiv. 33), whose names are not
given, when they were assembled together on the evening of
the day of the Resurrection, and at their evening meal. Of
this appearance we have an account in each of the Evan
gelists, except St. Matthew, whose place, however, is here
taken by St. Paul (Mark xvi. 14-18; Luke xxiv. 36-40;
John xx. 19-23 ; 1 Cor. xv. 5).
(6.) To the eleven Apostles, Thomas being now one of
the company, when Jesus permits the latter to put his hand
into the prints of the nails and of the spear, and draws from
him the confession " My Lord and my God." Of this
appearance St. John alone gives us the account, chapter xx.
26-28. It took place also at Jerusalem, and most probably
in the same apartment as the last.
(7.) To several of the disciples, of whom four at least
were certainly, the rest probably, Apostles, at the Sea of
Galilee when they were fishing. Again St. John is the sole
recorder of this appearance, chap. xxi. 1-23.
(8.) To the Apostles and about five hundred brethren at

NOTES. 261

once, upon an appointed mountain in Galilee. Of this
appearance we seem to have an account by St. Matthew,
xxviii. 16-20. It is mentioned by St. Paul, 1 Cor. xv. 6.
(9.) To James, under circumstances of which we have
no information. The fact is mentioned by St. Paul alone,
1 Cor. xv. 7.
(10.) To the Apostles at Jerusalem, immediately before
the Ascension, when they accompanied their Lord from the
city to Mount Olivet, and there beheld Him ascend to
heaven, till a cloud received Him out of their sight. Of this
appearance several particulars are furnished us by St. Mark,
xvi. 19 ; and others by St. Luke, xxiv. 50-52 ; Acts i. 3-8.
(11.) To the Apostle Paul on his way to Damascus.
St. Paul claims this as a special manifestation to him of the
Risen Saviour, Acts ix. 3-9, 17 ; 1 Cor. xv. 8, ix. 1.
Note 25, p. 54.
Comp. Acts iv. 2, where the Authorised Version unfor
tunately conveys an entirely false idea of the situation.
They " came upon them," we are told, " being sore troubled
because they taught the people, and proclaimed " (not "through
Jesus," but) "in Jesus" (that is, in the person of Jesus) "the
resurrection from the dead." Note 26, p. 55.
I should certainly hesitate to refer seriously to such an
objection, were it not that so much has been and is still
made of it by the opponents of the Resurrection of our Lord.
Comp. Strauss, "Das Leben Jesu, f. d. D. Volk," p. 287;
"Supernatural Religion," iii. 449, 524. Weiss, in his "Leben
Jesu," p. 611, finds a remarkable confirmation of the gospel
history in the fact that the tradition of the Church abstained
from doing what, had it been false, lay so ready to its hand,
depicting the Resurrection, and the victorious issuing of
Jesus from the grave. Note 27, p. 56.
" I know not a more rash or unphilosophical conduct of

262 NOTES.

the understanding than to reject the substance of a story, by
reason of some diversity in the circumstances with which it
is related. The usual character of human testimony is
substantial truth under circumstantial variety. This is what
the daily experience of courts of justice teaches. When
accounts of a transaction come from the mouths of different
witnesses, it is seldom that it is not possible to pick out
apparent or real inconsistencies between them. These
inconsistencies are studiously displayed by an adverse pleader,
but oftentimes with little impression upon the minds of the
judges. On the contrary, a close and minute agreement
induces the suspicion of confederacy and fraud." — Paley,
"Evidences of Christianity," Part iii. chap. 1.
Note 28, p. 59.
" The men who were enabled to penetrate most deeply
into the mysteries of the new revelation, and to apprehend
with the most vigorous energy the change which it was
destined to make in the world, seem to have placed little
value upon the written witness to words and acts, which
still, as it were, lived among them. . . . But while every
thing shows that the Apostles made no conscious provision
for the requirements of after times, in which the life of the
Lord would be the subject of remote tradition, they were
enabled to satisfy a want which they did not anticipate. . . .
That which was in origin most casual became in effect most
permanent by the presence of a Divine energy; and the
most striking marvel in the scattered writings of the New
Testament is the perfect fitness which they exhibit for ful
filling an office of which their authors appear themselves to
have had no conception." — Westcott, "Introd. to the
Gospels," First Edit., p. 150.
Note 29, p. 61.
The precise object which our Lord had in view in thus
asking for something to eat has been mistaken by the com
mentators. It was not to give proof of the reality of His
human body. This proof had been already given at verses

NOTES. 263

39, 40. A second demonstration upon the same point was
unnecessary. The unbelief still resting in the minds of the
disciples (verse 41), was not unbehef in the strict sense of
the word ; it was the unbehef of Mark ix. 24, which Jesus
recognised as faith. The object of our Lord's eating was to
illustrate His fellowship and sympathy with His disciples.
The expression used in the original seems to indicate this, —
not "food" or "meat," but anything "that may be eaten,"
the emphasis lying not on the idea of nourishment, but on
the act of eating. Note 30, p. 61.
A comparison of the accounts of the Ascension in Luke
xxiv. and Acts i. will confirm what has been said in the
above note on the object of the third Evangelist in this part
of his narrative. It is in the Gospel account only that he
mentions that Jesus lifted up His hands and blessed the
disciples, and that he parted from them while engaged in
doing so. Note 31, p. 62.
The following are the words of Baur, "The Church
History of the First Three Centuries," i. p. 42 :— "The
question as to the nature- and the reality of the Resurrection
lies outside the sphere of historical inquiry. History must
be content with the simple fact that, in the faith of the
disciples, the Resurrection of Jesus came to be regarded as a
sohd and unquestionable fact. It was in this faith that
Christianity acquired a firm basis for its historical develop
ment. What history requires as the necessary antecedent
of all that is to follow, is not so much the fact of the Resur
rection of Jesus as the belief that it was a fact." The view
of Baur is fully adopted by Strauss (" Das Leben Jesu, f. d.
D. Volk," pp. 2.88, 289), although he feels that he cannot
dispense with inquiry into the origin of the belief.
Note 32, p. 65.
See Strauss, " Leben Jesu, f. d. D. V." p. 288.

264 NOTES.

Note 33, p. 66.
An interesting example of this will be found in Acts xx.
7, where the sense is obscured by the translation of the A.
V., "Paul preached unto them." The true rendering is
rather " discoursed with them," and the compound verb in
the original implies distinctly that the discoursing or* the
conversation was not all on one side. Comp. Grimm in his
" Clavis N. T." under the words SiaAaAico and Sia. He
explains the preposition as denoting in compound words id
quod alternalim vel utrinque fit.
Note 34, p. 75.
In connexion with this part of the subject of these
Lectures, the writer may be allowed to commend to students
a book which has been perhaps less read than the work of
its able and conscientious author deserves, "The Resurrection
of Jesus Christ," by the late Robert Macpherson, D.D.,
Professor of Theology, Aberdeen.
Note 35, p. 76.
The theory was adopted by Paulus, and became the
favourite explanation of all the Continental writers belonging
to the school known as that of the Rationalismus Vulgaris.
It is more remarkable that it should have been countenanced
iu later times by Hase ("Geschichte Jesu," § 112). The
latter writer is disposed to ascribe the Resurrection to the
wonderfully healing or restorative powers which resided in
Jesus, and which, as they had often been exerted on others,
so now were exerted on Himself.
Note 36, p. 77.
No more is necessary upon this point than to quote the
word of Strauss ("Leben Jesu," u.s., p. 298), — "It is im
possible that one who had just come forth from the grave
half dead, who crept about weak and ill, who stood in need
of medical treatment, of bandaging, strengthening, and tender

NOTES. 265

care, and who at last succumbed to suffering, could ever
have given to the disciples that impression that he was a
conqueror over death and the grave, — that he was the
Prince of life, — which lay at the bottom of their future
ministry. Such a resuscitation could only have weakened
the impression which he had made upon them in life and in
death, — or at the most could have given it an elegiac voice,
— but could, by no possibility, have changed their sorrow
into enthusiasm, or elevated their reverence into worship."
Note 37, p. 85.
Attention does not seem to have been sufficiently drawn
to the fact that the words of Gal. i. 16, "that I might preach
Him among the Gentiles," really express the contents of the
inner revelation to which St. Paul had just referred. The
statement, too, that the giving of this inner revelation was
subsequent to the outward manifestation of the Risen Lord,
is in strict accordance with the narratives of St. Paul's con
version in the Acts of the Apostles (chaps, ix. 15; xxii. 15;
in this last mark the " all men "). We shall also afterwards
see how close is the connexion between the truth that the
gospel is designed for " all men," and the fact that Christ is
the Risen Lord. This is precisely the order of ' thought in
the passage before us, and it shows clearly that the inner
revelation is not the manifestation itself, but something that
followed it. Note 38, p. 88.
It is at once to be admitted that the verb, &<j>9t), in 1
Cor. xv. 6-8, is to be understood always in the same sense.
What the manifestation spoken of in verse 8 was to St. Paul,
it was to all the others mentioned in the 6 th and 7th verses,
and vice versa. It can hardly admit of dispute, however,
that in their case a personal manifestation of the Risen Lord
Himself, and not a mere appearance in a vision, is expressed.
The constant use of the verb in the New Testament connects
it with persons or things either seen or supposed to be seen
in their reality, and not thought of as visionary appearances.
In Acts xvi. 9, indeed, it is employed with reference to a

266 NOTES.

vision, but there the word "vision" is introduced by the
writer along with it, so as to prevent what would have other
wise been the conclusion of the reader. The use of the word
in 1 Tim. iii. 16 is peculiarly instructive, — "appeared to
angels." Have angels visions ? How Keim, in these cir
cumstances, can say "It is the same expression which Paul
and the New Testament generally use for visions that have
nothing else in common with the resurrection appearances
of Jesus " (" Jes. von Naz.," Translation, vi. p. 289), I am
simply unable to conceive. It may be well to notice that the
appearance to St. Paul, mentioned in 1 Cor. xv. 8, cannot be
assigned to any period after his call to the apostleship.
The article before kurptofxan forbids any such supposition ;
compare Hofmann in loc. in his work "Die Heilige Schrift
Neuen Testaments." The present may be a fitting oppor
tunity for observing that the value of the evidence contained
in 1 Cor. xv. 6-8 is not in the least degree affected, although
we may not be able to discover the principle upon which St.
Paul makes his selection of witnesses there mentioned. We
know that a Jew did not write history upon exactly the
same principles as a modern historian, and that he was often
guided in his selection of particulars by some idea dominating
his mind at the moment. The genealogy of our Lord, as
given in Matt, i., affords a striking example of this. Thus,
in the present instance, it is perfectly evident that the list
of witnesses is given neither upon chronological grounds, nor
because of any superior importance due to these appearances,
as appearances, above those with which others were favoured.
The mention of "all the apostles " in verse 7, after that of
"the twelve" in verse 5, is conclusive upon this point.
Perhaps, following out a hint of Luthardt, in his note on
John xxi. 14, we may suggest that the whole number is
divided into two groups of three each. If it be so, the first
group will then have special relation to Christ's disciples in
their own home life, and that in three rising gradations —
Peter, the twelve, the five hundred, all of these being viewed
in their personal relation to Jesus ; the second, to Christ's
disciples looked at in their action on the world, again in
three rising gradations — James, the head of the Church in
Jerusalem, all the Apostles (viewed as sent out with their

NOTES. 267

commission), the Apostle of the Gentiles. It may only
further be noted that should the correctness of the hint
thrown out in Note 11 be admitted, the similarity of the
successive manifestations here recorded will be still more
marked. All of them will then be manifestations of One
who had already ascended to His Father, and who revealed
Himself from His beavenly abode.
Note 39, p. 90.
The unwillingness of St. Paul to give an account of the
vision related by him in 2 Cor. xii. is particularly worthy of
notice, as it appears alike in verse 1, and afterwards in his
speaking of himself in the third person. How strikingly do
his words here contrast in this respect with the manner in
which he is wont to refer to the manifestation near Damascus.
Note 40, p. 95.
The author of "Supernatural Rehgion" (iii. p. 479, etc.)
has indeed endeavoured to show that the words of Herod
with regard to John the Baptist in Matt. xiv. 2, illustrate
the " familiarity of the age with the idea of the resurrection
of the dead," and show " how common was the belief in a
bodily resurrection." Yet it is obvious that this case is far
too isolated, and that the words of Herod were spoken in
circumstances far too peculiar, to afford a good foundation
for so wide an inference. It is much more probable, especi
ally when we take into account the statement of Luke ix. 7
(Herod was "much perplexed"), that we are to see, with
almost all commentators, in the language of the crafty and
cruel king, simply the terrors of a guilty conscience. A still
more entire failure is the same author's disingenuous attempt
to show, from the accounts of the raisings of the widow's son
at Nain and of the daughter of Jairus, that " such a miracle
as the resurrection was commonplace enough in the view of
these (the Gospel) writers" (p. 478). A single glance at
the narratives is sufficient to show in what a solemn and
imposing light these raisings were regarded by their reporters;
while the popular feeling is strikingly expressed in the nar-

268 NOTES.

rative of St. Mark, who tells us that when the daughter of
Jairus was raised "they were amazed straightway with a
great amazement " (Mark v. 42).
Note 41, p. 98.
Dr. Westcott has justly called attention to the fact, that,
instead of there being any popular expectation of the rising
of Jesus in the form in which it actually occurred, " as a
matter of experience, the popular conceptions of a carnal
resurrection very speedily overpowered the teaching of the
New Testament in the early Church." — "Gospel of the
Resurrection," 4th Edition, Appendix, p. 287.
Note 42, p. 99.
It is extremely doubtful, indeed, whether there were not
many in the early Christian Church who maintained that the
day of the Lord was actually come. The verb iveo-rajKev in
2 Thess. ii. 2, can hardly be translated by "is at hand." In
the New Testament it is uniformly employed to denote what
has already happened, or what is now in existence around us.
The Revised Version, accordingly, properly renders the Greek
here, " as that the day of the Lord is now present." Yet,
even if thought of as present, the day of the Lord was not
accompanied with visions of Him who, it was believed, would
then take unto Him His great power and reign.
Note 43, p. 117.
" Les ApStres," Ch. I. Dr. Fairbairn, in the work for
merly spoken of, has distinguished between the theory of
Renan and the ordinary visional theory, calling the former
the Phantasmal, p. 341. That there is such a distinction
may be allowed, in so far as the immediate origin of the
belief is concerned. But, whatever may have been the state
of Mary's own mind, it was still upon supposed visions, seen
by themselves, that the belief of the other disciples rested.
It is not necessary, therefore, for my purpose to draw the

NOTES. 269

above distinction, and to treat the phantasmal and visional
theories as distinct.

Note 44, p. 119.
The words of Keim ("Jesus von Nazara," iii. p. 600), at
the close of his valuable discussion on the Resurrection of
Christ, ought to be quoted : — " After all that has been said
it must be allowed that the theory (that, viz., of visions)
which has of late become so popular, is only a hypothesis ;
that, while it explains some things, it fails to explain the
main substance of the narrations to be dealt with ; nay, that
it leads us to look at facts historically attested from a dis
torted and untenable point of view."

Note 45, p. 121.
Mr. Prudot, in his work " La Resurrection de J^sus
Christ," p. 299, gives a Declaration signed at a General
Conference of Pastors and Elders of the French Protestant
Church held in Paris, a.d. 1865, which contains the follow
ing statement : —
" The undersigned Pastors and Laymen, considering that
the modern rehgious conscience instructed in the school of
Jesus Christ Himself, and slowly developed by eighteen
centuries of Christian education, has learned, on the one side,
not to make the divinity of the Master's teaching depend
upon His bodily reappearances ; on the other, to consider as
independent of this fact the certainty of eternal life, in such
a manner that faith rests henceforth not upon the perilous
arguments of critical erudition unapproachable to simple
believers, but upon the evidence of truth itself :
"Declare that, divided as they are among themselves
upon the historical question, they frankly acknowledge the
right of distinguishing between this question and Christianity
itself, and of founding the simple and living demonstration
of. faith upon the agreement of the Holy Word of Jesus
Christ with the principles and the needs of the human soul."

270 NOTES.

Note 46, p. 122.
It is hardly necessary to name particular persons for views
expressed by almost all writers on the subject. The follow
ing may, however, be mentioned : — Horsley, " Nine Ser
mons," p. 124; Dr. A. A. Hodge, "Commentary on the
Confession of Faith," p. 147 ; Bishop Ellicott, " Lectures on
the Life of Christ," p. 367 ; Hodge, " Syst. Theol," ii.
p. 627. Note 47, p. 124.
The fact stated in the text, that our Lord's work is not
completed in His Resurrection as a single act, but in the
whole after life which was only begun in that act, seems to
be distinctly implied by the use of the aorists, Xa/3<o and
Xafielv, in the passage quoted from John x. 17, 18. Comp.
John xiv. 17, where this force of kafietv is clearly brought
out by the words which follow, " Whom the world cannot
receive ... ye know Him ; for He abideth with you, and
shall be in you." Note 48, p. 124.
The preposition Jk used in this passage by our Lord ought
to be allowed its proper force, and ought not to be translated
as if it were simply equivalent ,to cwro. It is said by
Delitzsch (on Heb. v. 7) that l/c may mean either to rescue
out of death one who has died, or to preserve from death.
For the latter meaning he refers to Ps. xxxiii. 19, and Jas.
v. 20. Neither text proves the point. On the contrary, in
both death, viewed metaphorically, is supposed to have taken
place, and the persons " delivered " or " saved " are rescued
out of it. Buttmann (" Grammatik d. N. T.," p. 281) holds
that the prepositions are frequently interchangeable, and
refers to John i. 44 ; 2 Cor. iii. 5 ; Apoc. ix. 18 ; and Winer
("Moulton's Ed.," p. 456), while urging that there is a dis
tinction between them, allows that they are used synony
mously in John xi. 1 and in Apoc. ix. 18. Winer compares
also for synonymous use Luke xxi. 18 with Acts xxvii. 34.

NOTES. 271

This last comparison proves nothing ; the use of the preposi
tion depends on the manner in which at the moment the
hairs of the head are supposed to be connected with the head.
Apoc. ix. 18 may also be set aside, the style of the book
being peculiar. A careful consideration of the other passages
referred to will show that the prepositions are used with a
strictly independent force. In John i. 44 and xi. 1, the
two towns mentioned have a double aspect in the eyes of the
Evangelist. Philip is " from " the one, Lazarus " from " the
other ; but in both cases there is a still more intimate relation
between the persons spoken of and the towns to which they
respectively belong. Philip belongs to the town of Andrew
and Peter, who had just been spoken of as drawn to Jesus ;
he has breathed the same atmosphere, and is prepared to be
a partaker of the same faith, with them. Lazarus belongs,
in like manner, to the town of Martha and Mary ; he has the
same spirit as they have, and is, like them, one in whom the
"glory of God" may be fitly shown forth. The form of
expression in 2 Cor. iii. 5 is itself sufficient to show that
the prepositions are not synonymous, the cra-d denoting the
outward act of judging, the e« the internal source out of
which the outward act must come (comp. Hofmann in loc.)
The distinction is further illustrated by Luke ii. 4 (comp.
Winer, p. 456). It may be added that Westcott adopts the
view of John xii. 27 taken in the text, " so that the sense
appears to be, ' Bring me safely out of the conflict ' (Heb. v.
7), and not simply ' Keep me from entering into it ' " (in
loc.) Note 49, p. 125.
The correctness of the view thus taken of the meaning of
the word <f£oSos in Luke ix. 31 may be at once illustrated
and confirmed by the use of the contrasted word eto-oSos in
Acts xiii. 24. The Apostle is there speaking of the coming
of our Lord into the world, and the word employed by him
is eicroSos, which our translators have indeed rendered
"coming." But this translation is manifestly inadequate
for the remarkable expression of the original, " When John
had first preached, ttoo irpoo-wirov rrjs eicroSov avrou, the
baptism of repentance to all the people of Israel." We

272 NOTES.

ought to render, " before the face of his entering in." The
allusion is to the entering in of Joshua into Canaan, — an
allusion made clear by the fact that we read immediately
before of God's having "brought unto Israel a Saviour,
Jesus." Jesus is Himself the true Joshua, entering first,
and bringing His people with Him, into the promised in
heritance. Note 50, p. 127.
In contrast with the passages of St. Paul quoted in the
text it is possible to refer to the Apostle's words in writing
to the Corinthians, " For I determined not to know any
thing among you, save Jesus Christ, and Him crucified " (1
Cor. ii. 2). But these words cannot be understood in the
sense in which they are generally interpreted, — that the
doctrine of a crucified Redeemer constituted the only or even
the main substance of the Apostle's teaching in Corinth.
The simple fact that in none of his Epistles does St. Paul
enlarge so much upon the doctrine of the Risen Lord as he
does in 1 Cor. xv., is sufficient to show this. In addition,
however, it may be observed — (1.) That the Apostle is not
so much describing the contents of his preaching as that
particular aspect of the truth which affected his method of
preaching. " He had come to them not with excellency of
speech or of wisdom " (ver. 1), "for " (ver. 2) that which
rendered his simple, unostentatious manner of speaking
necessary was, that he had to deal with a topic alike familiar
and offensive to them, viz., the crucified Christ. By this
he could make no carnal show ; from this he could gain no
worldly honour. Such ends, therefore, he could not have in
view. (2.) The verb "to know" is not equivalent to the
verb "to preach ;" it has reference to his attitude towards
himself, and not towards them. St. Paul, in short, is not
describing the whole truth which he proclaimed, but that
part of it which determined himself to his unpretending
style of utterance. How could one who had the " offence of
the cross " to preach seek glory in the manner of preaching
it ? The translation of the verse, indeed, as given above, is
hardly correct. It ought rather to be, "For I did not
determine to know anything among you," etc.

NOTES. 273

Note 51, p. 128.
The point adverted to in the text finds a striking illus-"
tration in the manner in which the inquirer into the structure
of St. John's Gospel finds it necessary, even on totally inde
pendent grounds, to consider chaps, xviii. -xx. as one Section.
Chap, xx., although containing the narrative of the Resur
rection, cannot be separated from chaps, xviii. and xix.,
containing the" narrative of the trial and crucifixion. The
main thought of these last chapters is not that of Jesus in
humihation, but of Jesus " lifted on high," rising triumphant
above the humiliation to which He is subjected. That is
exactly the thought of chap. xx. The Section must take
the three chapters together, — having for its theme not
defeat followed, by victory, but real victory in the midst of
apparent defeat. See also the next Note.
Note 52, p. 128.
The scenes in chap. xii. of St. John's Gospel are a
striking illustration of what has been said in the text. We
do not appreciate them aright unless we bear in mind that
the Redeemer who here pursues His path of glory has at
this moment the sentence of death upon Him (see chap. xi.
53, 57) ; and that although He is on His way to Jerusalem
to die, He has before Him, in Lazarus "whom He had
raised from the dead" (ver. 1, comp. ver. 17), the great
token which He had just given of His power over death.
Note 53, p. 128.
This remarkable expression is, in the fulness of its
meaning, as apphed to Jesus, peculiar to the fourth Gospel,
and it is by no means adequately represented by the English
words " lifted up." It refers first of all to the Glorification
of our Lord, and in that sense we find it used in Acts ii. 33,
v. 31. But St. John, when he quotes it in chap. xii. 32,
includes under it, as he himself distinctly intimates in the
following verse, not only the Glorification but the crucifixion.
It ought to be noticed that the object of chap. xii. 33 is not
T

274 NOTES.

to limit the term to the crucifixion, but to show_ that,
contrary to all that we should naturally expect, the crucifixion
is included under it. The one thought is, glory through
crucifixion. Crucifixion breaks the bond to earth, takes the
Redeemer "out of" it, and is thus the transition or intro
duction to heaven and glory. For the force of " out of" in
chap. xii. 32 compare what has been said in Note 48.
Note 54, p. 128.
It is worth while to mark the emphatic position of these
words "for ever," at the end of the verse, in Heb. vi. 20,
when the writer has brought his digression to an end, and
is about to resume the great topic which he had left for a
few moments. The Authorised Version has failed to do
them justice. Note 55, p. 131.
1 Cor. xv. 47. — In this verse the words "the Lord,"
which are found in the common reading before "from
heaven," are omitted by the best critical authorities. The
change of reading brings out with force that the Apostle is
dealing with the thought of the first man and the second
man, the two great heads of lines of human beings descended
from them. Commentators have differed much as to the
point of time referred to in the words "from heaven," but
the whole argument of St. Paul requires us to understand
it of our Lord's Resurrection. Note 56, p. 140.
The procedure with the blood referred to in the text, and
the import of the ritual connected with it, appear to demand
further consideration.
It is admitted by all inquirers that the sprinkling of the
blood of the victim upon the Horns of the altar in an
ordinary Sin-offering, and upon the Mercy Seat in the Sin-
offering of the great Day of Atonement, constituted the
culminating point of the Sacrifice. This circumstance alone
ought to guard us against two mistakes into which, in con-

NOTES. 275

sidering the subject, we are prone to fall. The first is that
of supposing that the Sprinkling of the blood had essentially
the same meaning as the Slaughtering ; or that the one was
simply a continuation of the other, though expressing the
common idea in a different and higher form. The second is
that of looking upon the two acts as wholly distinct in
meaning, and as related to one another merely by succession
of time. If the sacrifice culminated in the Sprinkling, we
may start with the fact that the entire procedure with the
blood of the Sin-offering had one object in view ; and that,
in attaining that object, each of the two parts with which
we are now dealing occupied a necessary place, and expressed
an idea to a certain extent independent of, although at the
same time closely related to, that of the other. It was
necessary that the victim should be slaughtered. To have
obtained the blood in any other way, as, for example, by
the opening of a vein, would have been invalid. It was
not less necessary that the blood thus obtained should be
sprinkled upon the appointed place. We may expect, there
fore, that each of these two actions will have a meaning of
its own, and that both will combine together into some con
ception higher and more general than either separately would
have been able to express.
It will help our inquiry if, in the first place, we endeavour
to determine the object of the Sin-offering as a whole, after
which we shall be better able to fix the interpretation of its
different parts. In doing so, it will not be disputed for a
moment that the Sin-offering must share in the general
meaning and purport of all sacrifice, although in its case
that meaning may receive a particular modification, owing
to the particular light in which the offerer is viewed. This
general meaning, again, may be best ascertained by starting
from the thought of that relation in which Israel was to
stand to God. On this point no doubt can exist. Israel
was God's covenant people, designed to walk with Him in
the closest possible fellowship, the seed of Abraham His
"friend." But Israel perpetually violated the Covenant,
provoked the anger of the Almighty, and separated itself
from Him by sin. Sacrifice, then, was a merciful institution
by which such breaches of the Covenant might be repaired,

276 NOTES.

and the people restored to their old and true relation with
their covenant God, and to a walk with Him in the enjoyment
of His love and favour. Pardon of sin was not the chief
aim of Sacrifice. The undue prominence given in the Theo
logy of the Reformation to this aspect of the truth, though
easily accounted for, and perhaps unavoidable in the earlier
history of the Churches of that era, has been attended with
no small injury to the very truths which these Churches
were most anxious to conserve.
Passing from a too one-sided conception of the doctrine of
salvation through Christ alone to its treatment of the Old
Testament, the Theology of the Reformation was, in its turn,
acted upon by the views of the Old Testament doctrine of
Sacrifice to which it had itself given birth ; and the grand
end aimed at in the work of our Lord is, in consequence, to
this day obscured. Hengstenberg is unquestionably right
when he says, " The false assertion that atonement is the
fundamental idea of Sacrifice in general has created very
much confusion " (" The Sacrifices of Holy Scripture "
appended to Commentary on Ecciesiastes in Clark's Trans
lation, p. 371). The leading or central idea of Sacrifice was
not mere pardon of sin, or atonement, or the procuring of the
Divine favour, by which the relation of only one of the two
parties to the other — that of God to His creature — was
affected ; while the love of God, contemplated by faith, was
simply left to work as a motive of gratitude upon the heart.
The relation of both parties to one another was involved in
the Sacrifice itself. That act expressed all that was implied,
alike for God and Israel, in the restoration of the covenant.
It brought both back into a state of mutual reconciliation
and fellowship. Out of this idea flowed the two parts of the
ritual of Sacrifice which we have at present to consider.
I. The Slaughtering. This part of the ritual ought
certainly to be treated separately; and it is a misfortune
that the late Principal Fairbairn, in his valuable remarks
upon " The subject of Sacrifice by Blood " (" Typology," vol.
ii., Appendix C, p. 531), has taken it along with the Sprink
ling, " as going in a manner together with it." Had he not
done so he might perhaps have been led to unfold more at
length certain expressions which he has used (see especially

NOTES. 277

p. 533), and might have come to what seems to us the right
conclusion. Looking then at the Slaughtering by itself, it
is impossible with many modem inquirers either to consider
it simply as a means of getting at the blood of the victim,
or to be satisfied, with regarding it as expressive of nothing
more than a surrender on the part of the offerer of his old
and selfish, in order that he might enter on a new and un
selfish, life. The place constantly occupied by the thought
of death in the Old Testament, and the manner in which the
death of Christ, the undoubted Antitype of the Sin-offering,
is spoken of in the New Testament, alike demand a deeper
meaning for the Slaughtering than is afforded by the first of
these suppositions ; while the fact that the victim had been
already presented to God before the Slaughtering took place
forbids the adoption of the second. It is impossible indeed
to rest short of the idea that in the particular mode of pro
curing the blood there was something penal. The Israelite
had sinned, and he deserved to die. Before he could be
brought again into fellowship with God, it was necessary for
him to acknowledge this ; he made the acknowledgment in
the putting to death of the spotless victim from his own fold
which he presented as a sin-offering in his stead. In its
death he consented to die.
If this be so, it ought next to be observed that, when the
blood flowed from the slaughtered victim, it was not merely
blood, but blood bearing with it and in it the acknowledg
ment of which we have spoken, an acknowledgment by the
offerer of his free acceptance of death as a penalty due to
him on account of sin. This gave its value to the slaughter
ing as a part of the sacrifice. No reflecting person can
imagine for a moment that blood, simply as blood, could be
acceptable to God. What made the blood acceptable was
that, as it flowed, it •" cried," confessing sin and desert of
punishment. It thus could not be dead. It was alive. Not
indeed that it was physically alive. It was rather ideally
alive, — alive with a life which had now assumed its true
attitude towards God, with a life which confessed, as it
flowed forth in the blood, that it was surrendered freely, and
in harmony with the demands of God's righteous law. We
know that the idea of blood thus speaking was familiar to

278 NOTES.

the Jew (Gen. iv. 10 ; Job xvi. 18; Ezek. xxiv. 7, 8 ; Heb.
xii. 24) ; but what speaks must either be, or must be thought
of as being, alive. The hving nature of the blood is indeed
expressly declared to us in the law itself. In Lev. xvii. 11,
it is said, " For the life of the flesh is in the blood : and I
have given it to you upon the altar to make an atonement
for your lives : for the blood atones through the life." The
meaning of this passage — the locus classicus upon the point
under discussion — seems obvious. The blood is a conven
tional hieroglyphic labelled as the hfe. It is the bearer of
the life of the animal offered ; and because it is looked at in
this light, because it is the vehicle of a life substituted for the
life of an offerer who is setting himself in a right relation
towards God, it possesses expiatory virtue.
The Slaughtering was thus more than a mere means of
getting at the blood ; it was a means of getting at the blood
in a particular way — in a way without which the offerer
would not have acknowledged his own desert of punishment.
It was also more than the expression of the offerer's sur
render of himself to God ; it was such an expression in a
particular way — in a way without which the offerer would
not have accommodated himself to the great law everywhere
pervading a sinful world — that only through death freely
accepted is the first step taken in the path of life. The
blood, after it has been shed in the slaughtering, has thus a
compound aspect. It is not simple hfe : it is hfe of a
peculiar kind. Life it always was ; but a new and peculiar
element has just been added to it. It is life which has
willingly passed through death as through a doom both
deserved and necessary; and it is this compound thought
that constitutes the action, up to the point that we have
reached, a sacrificial action by which, when complete, sin
will be covered or atoned for. The main idea, then, which
has as yet met us is neither that of blood alone, nor of death
alone. It is blood obtained by "Slaughter:" it is life in
death. In other words, the free acceptance by the will of
deserved death, — a process during which the will lives, —
constitutes the kernel and heart of the Slaughtering ¦ " Lo,
I come to do Thy will, 0 God."
II. The Sprinkling of the blood. This is the second and

NOTES. 279

most important of the two actions with which we are at
present concerned. The question is, What are its object
and meaning 1 These cannot be the same as in the first
action of which we have spoken, for the second action is
wholly different from the first, and is regulated by strict
prescriptions, as well as fenced about by solemn sanctions
of its own. The Sprinkling, therefore, cannot represent the
surrender of the sinner by himself to the just doom of sin,
for we should thus have the same thing represented by two
entirely different actions. It has indeed been urged that
the Horns of the altar upon which the blood of the ordinary
sin-offering was sprinkled, or the Mercy Seat upon which the
blood was sprinkled on the great Day of Atonement, are to
be regarded as expressive simply of greater nearness to God
than was obtained upon the altar itself (Hofmann, " Schrift-
beweis," ii. 1, p. 157). Were this view correct, it might be
pled that the same idea which utters itself in the Slaughter
ing utters itself in the same way also in the Sprinkling, with
only the additional thought of greater nearness to God. The
second action might then have substantially no other mean
ing than the first, though the meaning might be expressed
in a more intensive form. But there is a want of all sound
warrant for such an interpretation either of the Horns of the
altar or of the Mercy Seat. The Horns (and the same
remark applies in principle to the Mercy Seat) did not
represent nearness to God. They represented a higher
potency of the Divine idea than that expressed in the Altar
itself. They were the symbols of the Altar in the greatest
fulness of its signification. The Sprinkling of the blood
upon them, therefore, cannot be only the bringing nearer
God a sinful life yielded up to merited punishment. It
must have expressed something else ; and what we contend
for is, that it expressed the bringing of the offerer's hfe,
after it had been so yielded up, into loving communion and
fellowship with God. The Sprinkling was, in short, the
culminating point of the restoration of the Covenant. In
the Slaughtering the first step towards a full reconciliation
between God and His creature had been taken. The blood
of the victim bore along with it the life of the offerer, and
it was poured out even unto death. Now the blood of the

280 NOTES.

same faultless animal, still bearing along with it the life of
the offerer, was sprinkled. In other words, the Hfe which
had passed through death was brought near to God, and was
dedicated to Him for the future. Two different considera
tions may help to establish this.
(1.) The blood in the second action must be looked at
in the same light as in the first. All, it may be presumed,
will agree thus far. But we have already seen that in the
first action the blood is not dead but living ; and, as nothing
has occurred between the two actions to alter its constituent
elements or typical character, it must, in the second action,
be not less living than in the first, it is not death, there
fore, but hfe, that is sprinkled upon the Horns of the altar
or upon the Mercy Seat, and that is thus brought by the
priest, the representative of God, into the closest embrace
of God's loving mercy. This point may be said to be dis
tinctly implied in the words of the law already quoted from
Lev. xvii. 11, "I have given it to you upon the altar to
make an atonement for your lives." The reference here is
to the Sprinkling ; that is, at the very moment when the
blood is declared to be the life, the declaration is made in
immediate connexion with the Sprinkhng. The blood, then,
was here a living thing, brought into the most intimate
relation with the grace of God inits greatest potency. Once
more, if any doubt could remain upon our minds that the
blood, when sprinkled, was living, not dead blood, it would
be dispelled by the fact that death could not have been
placed in such close contiguity with the Living God. No
thought was more deeply impressed upon the whole ritual
of Israel than that of the impassable gulf between God and
death. Nothing defiled like contact with death, and so
alien was it to the nature of God, that, from the simple cir
cumstance that the Almighty had called Himself the God of
Abraham, of Isaac, and of Jacob, long after these patriarchs
were in their graves, our Lord deduced what His opponents
felt to be an unanswerable argument that the dead are
raised (Luke xx. 37, 38). Surely, then, the blood sprinkled
upon the Mercy Seat, the most holy spot of the Sanctuary,
that over which God Himself was throned in glorious
majesty, could not be blood of death. It was blood of life.

NOTES. 281

The life, not the death, of the sinner was so given over to,
and embraced by, the Divine mercy that sin was covered.
(2.) While the blood must thus be looked at in the same
light throughout the whole offering, it is further to be ob
served that it was by the sprinkling of the blood that the
atonement was completed and sin covered. But sin can be
thus covered only when union with God has been effected.
This union is not sanctification, which is the fruit of union,
not union itself. Only in union with God, then, is sin
covered. Death cannot extinguish sin : it simply puts an
end to the power of sinning— Reconciliation of the life with
God, union of the life with Him, must take place before the
full meaning of the word atonement is exhausted, or sin can
be spoken of as ready for dismissal into the land of darkness.
Principal Fairbairn has so nearly expressed what seems
to be the truth upon the point before us, that his words
may with propriety be quoted. " It was otherwise, how
ever," he says, "with the sprinkling of the blood, which
completed the work of atonement ; for this respected the
acceptance of the substituted Hfe for that of the offerer, and
could only be done by God's accredited representatives — the
consecrated priesthood. The mere bringing of the victim to
the altar, laying on it the guilt which burdened the sinner's
conscience, with other coHateral acknowledgments, and
taking from it its life-blood in token of what the offerer felt
himself bound to render, however necessary and important,
were still not sufficient to restore peace to his conscience.
There must be the formal approval of Heaven, or the palpable
acceptance of the one soul as a covering for the guilt of the
other. And this was done by the pouring out or sprinkling
of the sacrificial blood on the altar — not as that which,
according to Hofmann, had once had the life of the animal
(for apart from this it was only so many particles of blood,
meaningless and worthless), but which, as flowing fresh and
warm, still in a sense had it — the very life of the animal —
in its immediate seat and proper representation. This blood
so presented gave assurance to the offerer both of a satis
faction rendered for him by death, and of a pure life granted
to him in the presence of God" ("Typology," ii. p. 533).
It is strange that immediately after this passage Dr.

282 NOTES.

Fairbairn speaks of " Christ's work on the cross " as that in
which the Old Testament doctrine of sacrifice rose to its
proper consummation. But it is unnecessary to dwell on
this. The longer passage which we have quoted is import
ant as coming from a theologian so careful and justly
esteemed, and the view to which it points, although not
thoroughly Worked out by its writer, cannot be mistaken.
The following also are the words of Mr. Jukes in his " Law
of the Offerings : " — " As to the sprinkling of blood, I need
scarcely say it refers to atonement by sacrifice ; it signifies
that the thing or person sprinkled is thereby brought from a
state of distance from God to a state of nearness. The
sprinkling, then, of blood upon the incense -altar implied
that until this act was performed the altar was unapproach
able ; and consequently, that all priestly service, and there
fore aU service of all kinds, was stopped between God and
Israel. In like manner, the sprinkling of blood upon the
brazen altar implied that till this was done, that altar too
was regarded as unapproachable. In each case sin is appre
hended to have interrupted, communion ; in the one, the
communion of priests; in the other, the communion of
Israel; while the sprinkling of blood declares that com
munion restored through the sin-offering on the incense-altar '
to the priests, on the brazen altar to the people " (p. 155).
What we urge, therefore, is that restored communion of the
life with God, perfect dedication of the life to Him in His
own Covenant of love, is the meaning of the sprinkling of
the blood in the sin-offering of Israel.
Let us now look at the Sin-offering as a whole, and we
can hardly fail to see that, so far from terminating with the
death of the victim, or being occupied solely with the idea
of death, it had special regard to the life of the victim and
to the presentation of that life to God. Throughout all
the parts of the offering the blood was the life. It was
never dead blood ; and the actions with the blood — with the
life — were not brought to an end until the Hfe was restored,
by sprinkling upon the Horns of the altar or upon the Mercy
Seat, to communion and fellowship with God. The blood
was no doubt blood that had been poured out ; the life was
life that had been surrendered to death ; but it had passed

NOTES. 283

through death to a higher life in which the Almighty was
to be served through all time to come. Not death, then,
but life through death, was the meaning of the sacrifice.
The thought which it expressed was one.
Such is the type, and the Antitype strictly corresponds
to it. It is a fact worth noting that the almost uniform
practice of the Sacred Writers (exceptions can be easily ex
plained) is to ascribe our salvation to the " blood," not to
the " death " of Christ ; and the two terms, blood and death,
are not synonymous.1 In our thoughts they are apt to be
so, but not so in the thoughts of a Jew. When a Jew
thought of the blood, he thought of more than death. He
thought not only of the blood as poured out when the victim
died, but of the blood as carried into the Most Holy Place.
He thought of all that was done with it, of the whole of
that ceremonial in which it bore so important a part. Nay,
he must have thought even more especially (as we see
strikingly exemplified in the Epistle to the Hebrews) of that
Sprinkling for the sake of which, and as a means to which,
the blood -shedding took place. When, then, the Sacred
Writers so constantly ascribe our salvation to the blood
rather than the death of our Lord, we must connect with
the words the whole range of thought which would present
itself to the Jew who heard them. We must take in not
only the death upon the cross, but our Lord's presentation
of Himself in heaven, in the true Holy of Holies, when, not
"through the blood of goats and calves, but through His
own blood, He entered in once for all into the Holy Place,
having obtained eternal redemption for us" (Heb. ix. 12).
We must think not of death, but of life through death, as
the essence of Christ's offering. We must think of Christ's
blood as Hving blood, and of the pardon of sin as only the
initiatory result of His sacrifice of Himself. In short,
through all Christ's offering we deal with life. Christ is
" a Hving sacrifice ; " we in Him, and sharing the blessings
of His salvation, are also " a living sacrifice " (Rom. xii. 1).
The end and purpose of everything that is done is that we
may be brought into loving fellowship with God, and into
the holy Hfe which such fellowship involves ; " for if the
1 See Appendix to this Note.

284 NOTES.

blood of goats and bulls, and the ashes of a heifer sprinkhng
them that have been defiled, sanctify unto the cleanness of
the flesh ; how much more shall the blood of Christ, who
through eternal spirit offered Himself without blemish unto
God, cleanse your conscience from dead works to serve the
living God?" (Heb. ix. 13, 14).
Keeping these things in view, we may now be prepared
to estimate the force of a class of passages in which we read
of the blood of Christ as being taken into heaven and being
continued there. These passages occur chiefly in the Epistle
to the Hebrews ; and the leading one may be said to be that
in which, along with other things belonging to the heavenly
Jerusalem, — such as innumerable hosts of angels, the general
assembly and church of the first born who are enroUed in
heaven, and the spirits of just men made perfect, — there is
mentioned the "blood of sprinkling, that speaketh better
than that of Abel " (Heb. xii. 24). It is upon this passage
that Bengel has the long and elaborate note in which he
endeavours to establish the proposition that the blood of
Christ, having been wholly poured out, partly on the cross,
partly in His other sufferings, has not been again sent into
His veins, but has been taken into heaven, where it remains
for ever as " incorruptible blood " separate from His body,
before the eyes of God. This view has also been adopted
by Afford, who, in his note on Hebrews xii. 24, expresses
himself to the following effect: — "Our Lord's blood was
shed from Him on the cross. And as His body did not see
corruption, it is obvious to suppose that His blood did not
corrupt as that of ordinary men, being as it is so important
a portion of His body. Hence, and because His resurrection-
body seems to have been bloodless (see Luke xxiv. 39 ;
John xx. 37, and notes), some have supposed that the blood
of the Lord remains as it was poured out, incorruptible, in
the presence of God. On such a matter I would neither
affirm nor deny, but mention with all reverence that which
seems to suit the requirements of the words before us.
By that blood we live, wherever it is ; but as here it is
mentioned separately from the Lord Himself, as an item in
the glories of the heavenly city, and as 'yet speaking,' it
seems to require some such view to account for the words used."

NOTES. 285

Delitzsch again, who is unable to adopt this view, how
ever readily he allows that much may be said for it, after
considerable discussion sums up his view as follows : — " As
far as concerns the presentation of the blood, the Risen One
has brought before God, His Father, in the vessel of His
body transfigured yet identical with what it had been when
crucified, His blood transfigured yet identical with what it
had been when shed, and this high-priestly self-presentation
of the Redeemer is become the eternally effective settlement
of our eternal redemption." — ¦" Hebr. Brief.," p. 393.
Both of these views appear to be untenable. The first is
so realistic, that, if we are to accept, in the manner proposed,
the literal interpretation of the blood, there will be much
else which we shall be compeUed to interpret with equal
Uteralness. We shaU have to admit the existence of a real
and physical Tabernacle in heaven, of a Holy Place, and of
a Mercy Seat, — to admit much that- is altogether incom
patible with the notions which Scripture itself teaches us to
form of the heavenly abode. The second leaves altogether
unexplained the prominence given to the blood in the
language of the New Testament, and supplies no proper
antitype to the type presented in the law. Neither sup^
position, we may reasonably believe, would have been resorted
to had the point upon which we have been insisting been
recognised — that the blood is the Hfe ; that the offering of
the law was not complete until the Hfe, in the form of the
blood, was reunited to God, and anew dedicated to Him in
loving fellowship ; and that, in like manner, the offering of
Christ was not complete until He presented His blood, that
is His life, to the Father, that it might thenceforward be
the Father's in the uninterrupted and perfect service of the
eternal world.
The central idea, therefore, of our Lord's presentation of
Himself, or of His blood, in heaven, is not that of a con
tinued remembrance of His death alone, as if the blood were
still no more than the blood poured out in the sufferings of
earth ; nor is it a presentation only of His hfe — even His
Divine and Holy life — considered in itself alone. It is a
continued presentation of His life, as a life which has
accepted death, which has passed through death, and is now

286 NOTES.

and for ever " an offering and sacrifice to God for an odour
of a sweet smell " (Eph. v. 2). We dare not separate the
thought of our Lord's sufferings and death from the thought
of His glorified condition. It is true that the death is over.
As an act, it belongs to the past ; but it is not to be for
gotten. It must be as distinctly before us now, when we
behold the Saviour in glory, as it was before the eyes of
those who nailed Him to the tree. Scripture always reminds
us of it, " I am the First and the Last, and the Living One;
and I was dead, and behold I am ahve for evermore;" "A
Lamb standing as though it had been slain ;" " Ye proclaim
the Lord's death till He come" (Rev. i. 18, vi. 6 ; 1 Cor. xi.
26). It is the more necessary for us to keep all this dis
tinctly in view, for we are not in so favourable a position as
the Jew was for seeing that the blood with which we deal
has passed through death. Although in the sacrificial ritual
the blood was conventionally aHve, the Jew could not think
of it except as gained by the death of the victim. We do
not see this, and may forget it ; as so much of the Theology
of our day has done. The fact, therefore, that the living
Lord has passed through death cannot be too earnestly
insisted on. But what we have mainly to urge at present
is, that in His state before the Father, He expresses an idea
beyond or in advance of that of death. His offering has
gone beyond its primary stage, having culminated in the
complete restoration of the broken covenant ; and that
restoration is Hfe.
It is probably unnecessary to dwell upon the important
consequences that must flow from such a view of the pre
sentation of our Lord's blood or Hfe in heaven, as we have
now endeavoured to unfold. Yet we may briefly notice two
points upon which its bearing is very close.
In the first place, it ought to go some way at least towards
conciliating widely divergent views with regard to the true
purport of the holy Sacrament of Communion. We start
with at once acceptmg the proposition that the worship of
the Church on earth ought to be moulded on her worship
in heaven ; and that, inasmuch as our Great High Priest
there presents Himself continually before the Father, as the
offering in which His people are accepted and complete, the

NOTES. 287

Sacrament of the Supper must here be the central rite of
that worship. But in what sense 1 This must evidently be
determined by the light in which we regard the heavenly
worship of Him in whom His whole Church is gathered up.
The Romish Church has rightly felt that the idea of Inter
cession cannot exhaust this worship, and has fixed upon the
continued presentation of an offering which had been com
pleted upon earth as its central thought. The development
of the doctrine of the Mass immediately and naturally follows.
Christ, it is held, is certainly present in the Eucharist. If
present at all, He must be present in the same attitude and
with the same functions as those which He has assumed in
heaven. He must thus be present simply as an offering in
the same aspect as that in which He offered Himself upon
the cross. The Eucharist becomes the Mass, — a repetition,
or, as Mohler (" Symbolik," Section 34) prefers to call it, a
" continuation " of the one offering made on Calvary for the
sins of men ; and the distinction, utterly without foundation
on the point before us, between a bloody and an unbloody
sacrifice, is introduced. On the other hand, different branches
of the Protestant Church, recoiling from the Mass and all the
corruptions which it brought along with it, have too often
practically ehminated the presence of the Lord from the
Eucharist altogether, and have reduced that Sacrament to a
mere commemoration of an offering made by the Lord in His
death eighteen centuries ago. Both extremes are wrong ;
though the latter is even more clearly -baseless than the
former. The former too, however, must be set aside, for it
proceeds upon the erroneous idea that the exalted Lord is
now presenting Himself to God in His death instead of in
His life won through death. The heavenly act of the
Glorified High Priest of the Church becomes merely a per
petuated crucifixion, and the Church is practicaUy robbed of
the heavenly life of Him in whom alone her own heavenly
life can be maintained. The view here advocated seems to
point us to the true middle way, for the sacrifice of our Lord
presented in heaven is not simply a continuation of that
once presented on the cross ; nor is the former a mere com
memoration of the latter. The heavenly act is rather the
completing part of the one sacrifice which embraces both

288 NOTES.

what was done on earth and what is done in heaven. A
true repetition, therefore, or imitation of the heavenly
worship, does not lead to the Mass ; it leads to the thought
of the Eucharist as a service in which the redeemed, and
already at least in principle triumphant, Church presents
herself to the Father in her new and higher life, and in
which she is nourished by the gracious provision made for
her in that festival. The Eucharist is not mainly a remem
brance of death ; the thought of death lies indeed at the
bottom of it ; but death is surmounted, and the end for
which it was endured has been reached. The Eucharist is
life. It is the nourishment, the feast, of life. Hence,
accordingly, the cruelty, to say nothing of the unscriptural-
ness, of withholding the cup from the laity, for the cup is
the culminating point of the service. It is "the new
covenant in Christ's blood " (1 Cor. xi. 25 ; comp. Luke
xxii. 20) ; the " fruit of the vine " which it contained was
His "blood of the covenant" (Matt. xxvi. 28, 29; Mark
xiv. 24, 25) ; and it was so because the blood was the " Hfe."
To withhold the cup is thus to withhold that which especi
ally sets forth the life of our Lord — that Hfe which it is
the main object of His work to communicate to man, as to
procure it was the main purpose of the covenant.
In the second place, the view which we have endeavoured
to unfold ought to conciHate divergent views as to our Lord's
whole work on behalf of man. On the one hand, there is
the merely legal or juridical view of that work, which has a
paralysing effect upon the life of the Church. Taken by it
self, it leaves the impression upon the mind of something
outward and unreal. The truly awakened conscience cannot
be satisfied with- a mere verdict of acquittal at the bar of
Divine justice. What it needs, and never can be at peace
without having, is deHverance from sin itself, is a moral and
spiritual change, through which there shall be produced a
walk with God instead of a walk in sin. And this change
must be involved in the very process of redemption. It is
not enough for one who has felt the power and evil of sin in
itself to be told that he is freely forgiven, — and that, if he
wul only open his heart to receive in faith the declaration of
forgiveness, he shall also be strengthened from above to prove

NOTES. 289

his gratitude for the Divine mercy. He must see that in the
very plan of redemption hoHness is secured ; that hohness is
not a consequence of salvation, but an integral part of it ;
that God has " called us in holiness" (1 Thess. iv. 7) ; and
that, if we are interested in the sacrifice of Christ at all, we
must be interested in it not simply for justification, but for
a new life, — for the former indeed first in order, but only as
inseparably connected with, and directly leading to, the latter.
Thus we ought to find ourselves drawn to a Theology, less
one-sided and more pervaded by Cathohc elements than that
of the Reformation, because dealing more with life than with
death. On the other hand, we ought to be equally saved from
that opposite tendency of many earnest minds, to resolve the
whole of Christ's work, when appHed to us, into the exercise
of a self-denial and self-sacrifice Hke His, to put out of view
the sterner attributes of the Almighty, and to represent His
whole manifestation of Himself in the Son as a manifestation
of Fatherhood in the popular sense of that word. Such
Fatherhood wul never explain the ritual of the ancient sin-
offering, and still less will it explain the far more awful
sacrifice of the cross. Nor will it ever exercise the mighty
power which the thought of God as just and righteous has
exercised in past ages of the Church. It may do for quiet
times ; but in times of trouble, when men's hearts fail them,
they need something sterner, something associated with the
thought of judgment against sin, to afford a resting-place for
the soul. What would have been left of ancient prophecy
had this element of power been extinguished in it ? Or what
would the Scottish Covenanters have made of the doctrine of
the Fatherhood as taught in our day ? For them stronger
meat was necessary ; and it was in words like those of the
124th Psalm that they found courage. This strength, how
ever, may easily become too harsh. What we require is a
Theology that will mediate between the two extremes ; and
it seems as if this might be best obtained by a remoulding of
the doctrine of Sacrifice upon the lines that we have indicated.
The old one-sidedness was undoubtedly more Scriptural than
the one-sidedness so widely accepted now ; and a stern Theo
logy is better than no Theology at all. But the Church is
U

290 NOTES.

waiting to have more clearly expressed for her than was
needed in the sixteenth century that moral and spiritual side
of God's deaHngs with man which was forced into a too
exclusively juridical direction by the pecuHar -struggles of
the Reformation age.

Appendix to Note 56.
In the course of the above Note we had occasion to
remark that the New Testament writers do not seem to
speak of the "death" and of the "blood" of Christ as if
the terms were perfectly synonymous, but that under the
latter they include a wider range of thought than under the
former. The point is of sufficient importance to demand a
few additional remarks. Before, however, turning directly
to the texts which we propose to examine, it may be well to
observe that a general distinction between the two words
may really exist, even although it should be possible to cite
a few cases in which they appear to be exchanged for one
another. This may easily happen with any two words, the
meanings of which, while not the same, are yet closely
related. It may happen much more easily in the present
instance where, the sacrificial nature of death and blood being
in view, we can neither think of the former without also
thinking of the latter which is procured by its means ; nor of
the latter without thinking also of the former by which alone
it is procured. When benefits are traced to that Sacrifice of
the Lord Jesus Christ which involves the thought of both
His death and His blood, it can hardly surprise us if the
distinction generally traceable between the two words be not
always observed with perfect strictness.
The passages in which blessings are spoken of as conferred
on man by the " death " of our Lord are indeed less numerous
than might be at first supposed, while those in which bless
ings are connected with His "blood" are of much more
frequent occurrence. This circumstance alone may prepare
us for the fact that the two words do not cover exactly the
same ground; but only an examination of the passages
themselves can satisfy us that such is the case.
One of the most interesting of these passages is one in

NOTES. 291

which both words meet us. In Romans v. 8-10, we read
not only of the death, but also of the blood, of Christ. The
translation is as fallows (verses 8, 9) : — " But God com-
mendeth His own love toward us in that, while we were yet
sinners, Christ died for us. Much more then, having been
now justified in His blood, we shall be saved through Him
from the wrath of God. (verse 10.) For if, while we were
enemies, we were reconciled to God through the death of
His Son, much more, having been reconciled, we shall be
saved in His life."
Before passing on it may be proper to notice that the
"reconciliation" here spoken of is that of God to man,
rather than that of man to God ; in other words, it is an
objective rather than a subjective reconciliation. This in
terpretation is rendered necessary by the context, and by the
general usage of the word KaTaXAao-o-ctv. It is also adopted
by the best commentators, and it need not be further dis
cussed at present. It will be seen that the passage, as a
whole, consists of two very similar and parallel parts, which
may be designated by the letters A and B. The two parts
are not, indeed, expressive of precisely the same aspect of the
common thought ; for the first, consisting of the 8th and 9th
p verses, presents that thought from the side of what God does;
the' second, consisting of the 10th verse, from the side of
what man receives. The place occupied by the words
"much more" in both, and the general principles of
parallelism, justify this division.
The thoughts of the passage may be thus arranged : —
A (verses 8, 9).
God commendeth His own love toward us
In that, while we were yet sinners,
Christ died for us :
Much more then,
Having been now justified in His blood,
We shall be saved from the wrath of God
Through Him (as ahve).

B (verse 10).
For if, while we were enemies,

292 NOTES.

We were reconciled to God
Through the death of His Son ;
Much more,
Having been reconciled,
We shall be saved
In His life.
This analysis demonstrates — (1) That in the last line of
A, corresponding to the last line of B, the word " Him "
must be referred to the hving Saviour. (2) That the words
in the fifth line of A, " Having been now justified in His
blood," corresponding to those in the fifth Hne of B, " Having
been reconciled," express a state of effected reconciliation,
that is, a state in which we are placed when the act of re
conciliation is viewed as past. (3) That God has appointed
the living Christ to give us complete salvation after we have
been presented to Him in the blood of Christ, as men justi
fied or reconciled. There are thus two leading thoughts in
the passage as a whole. First, we have part in Christ's
death ; this reconciles God to us, and makes us ready for
further manifestations of His grace. Secondly, we have part
in Christ's life ; this brings complete salvation. It is true
that at first sight the " blood " of Christ appears to be spoken
of in connexion with our justification, and had the Apostle
said that we were justified by His blood, we might have
thought of nothing more ; but he says in His blood, and
that circumstance, taken along with the paraHelism of the
lines, shows us that he has a larger thought before him, —
not merely that Christ's blood shed in death justifies us,
but that, having had that blood applied to us, we are in
it, as justified men, when the blessing of salvation is be
stowed. Salvation is not here equivalent to justification ; it
is more. The " wrath " spoken of is not wrath from which
we have been deHvered ; it is " the " wrath of God, the
wrath to come, from which we shaU be delivered, from
which the justified man shall be saved. The blood, there
fore, is not thought of only as blood shed in Christ's death
for us, but as blood in which we enter into life. The death
of Christ makes provision for God's love being extended to
us as sinners ; the blood of Christ " in " which we are pre-

NOTES. 293

sented to God after reconciliation, makes provision for the
bestowal of life upon us as persons in a state of reconcilia
tion. Thus the death and the blood do not cover the same
sphere of thought ; they are related to one another, as the
death of the sin-offering was related to the blood of the sin-
offering when it was taken into the Holy of Holies.
The "death" of Christ, along with the effect accomplished
by it, is spoken of in two passages of the Epistle to the
Hebrews. The first of these is Chap. ix. 15, — "And for this cause
He is the Mediator of a new covenant, that, a death having
taken place for the redemption of the transgressions that
were under the first covenant, they that have been called
may receive the promise of the eternal inheritance." It is
unnecessary to say anything of the question raised in con
nexion with these words, — Whether the beneficial effects of
the death of Christ were Hmited to " the transgressions that
were under the first covenant," — the general teaching of the
Epistle forbidding any such limitation. But it is important
to observe that Christ's death is viewed simply as a ransom
for transgressions. The sacred writer does not say that it
gives life. What it procures is the remission of sins, so that
they who in faith present it as their offering may be accepted
by God, and placed in a position in which the promise of
" the eternal inheritance " may be received by them. This
conclusion is rendered still clearer if we look at the words of
the 14th verse, immediately preceding, — " How much more
shall the blood of Christ, who through the eternal spirit offered
Himself without blemish unto God, cleanse your conscience
from dead works to serve the Hving God ? " In this verse
the " blood " of Christ is spoken of, and why ? There can
be no hesitation as to the answer, which is rendered clear by
verse 12, where the " entering once for all into the holy
place " is mentioned, as well as by the words " eternal spirit "
of the verse itself. It is because we are not dealing in
verse 14 with Christ's death upon the cross, but with His
presentation of Himself, as One who has died, to His Heavenly
Father. And the instant we have this thought set before
us, we pass beyond remission of sin to the new and spiritual
condition of fellowship with God and eternal life ; we pass

294 NOTES.

beyond the thought of death to that of blood. " Blood "
and " death " are here distinguished from one another.
The second passage in this Epistle of which we have to
speak is Chap. ii. 14, 15, — "Since then the children are
sharers in flesh and blood, He also Himself in like manner
partook of the same, that through death He might bring
to nought him that had the power of death, that is, the
devil ; and might deliver all those who through fear of death
were all their lifetime subject to bondage." It is not difficult
to see what our Lord is here said to do " through death."
There is not a word of positive union and fellowship with
God. What is- spoken of is the deliverance of believers from
fear of death and the bondage induced by it. These spring
from sin, — " the sting of death is sin," — the consciousness of
sin gives the " power of death " to the devil ; and what is
needed to extinguish that power is an assurance that sin is
forgiven. This we have by the " death " of Christ, which
is thus again connected with the initial rather than the
advanced stage of Christian experience.
A third passage in this Epistle, Chap. ii. 9, — " That by
the grace of God He should taste death for every man," —
seems to throw no light upon the present inquiry.1
From the passages in which the death of Christ is spoken
of, let us now turn to at least the chief of those which make
mention of His "blood."
Acts xx. 28. — " Take heed unto yourselves and to all the
flock .... to feed the church of God which he purchased
with His own blood." The word thus translated " purchased"
is more properly rendered " acquired as a possession." The
thought of " blood" is associated not merely with the thought
of our having been purchased, but with that of our having
become the possession of God, so that we are His in reality
and truth, as well as by legal right.
Eph. ii. 13. — "But now in Christ Jesus ye that once
were far off are made nigh in the blood of Christ ; " i.e. the
Ephesian Christians are not merely pardoned, they are
actually " nigh ; " they are part of the " one new man "
(ver. 15); they have "access in one Spirit unto the Father"
1 It might be otherwise did we read x°>pk ^eoC- But we shall not
now attempt to defend a reading so universally rejected.

NOTES. 295

(ver. 18); they are thus in commimion and fellowship with
God, and all is "in the blood of Christ." They are, in
short, "in" the blood as sprinkled upon the Mercy Seat,
and not merely as poured out in the Slaughtering, and with
their being so are connected all the advanced privileges of
their Christian condition.
Heb. x. 19-22. — "Having therefore, brethren, boldness
to enter into the holy place, in the blood of Jesus, by the
way which He dedicated for us, a new and living way
through the veil, that is to say, His flesh; and having a
great Priest over the house of God ; let us draw near with
a true heart," etc. Here the " blood " is so obviously and
closely connected with more than the forgiveness of sin, viz.
with entering into the immediate presence of God in His
inmost Sanctuary, and with the positive dedication of our
selves to Him, that it is not necessary to dwell upon the
words. Again, also, it may be noticed that it is not " by,"
or "through," but "in" the blood of Jesus that we thus
enter. His life is in the place of our life, His blood in that
of our blood ; we are surrounded, as it were, with His blood,
we are included in it, at the moment when we enter into the
Holiest of all.
Heb. xiii. II, 12. — " For the bodies of those beasts whose
blood is brought into the holy place through the high priest
for sin are burned without the camp. Wherefore Jesus also,
that He might sanctify the people with His own blood, suf
fered without the gate." The sanctification, the consecration,
not only outwardly but inwardly, of the people is here before
the writer's eye, and he associates this great result with the
"blood" of Christ as it is presented in the Most Holy Place.
Similar teaching to that which we have now met is found
in the writings of St. Peter and St. John.
Thus, when St. Peter tells his readers that they have
been redeemed from their " vain manner of life handed down
from their fathers," he declares that this redemption has been
effected with " precious blood, as of a lamb without blemish
and without spot, even the blood of Christ" (1 Pet. i. 19) ;
and when St. John says that we are " cleansed" from all sin,
in a sense which certainly includes the bestowal of the new
life as well as pardon, he brings distinctly forward the men-

296 NOTES.

tion of the "blood," — "and the blood of Jesus His Son
cleanseth us from all sin" (1 John i. 7). Upon this last
passage the following words of Haupt deserve quotation : —
" It is undoubtedly biblical doctrine that Christ in His death
has borne the penalty of our sin, and therefore released us
from its punishment. But the power of the blood of Christ is
not limited to this. The fundamental passage as to the
question is the sixth of St. John. There the drinking of
the blood of Christ is presented as the means of procuring
eternal life. As the shedding of that blood brought about
the death of redemption, so also it rendered it possible that
the blood should be an open fountain which might overflow
upon others : the death of the corn of wheat illustrates its
effect — that of life passing over as a power to others. Blood
and life are, in the Scriptures, equivalent terms. Where
that is, there is this, for the life is in the blood according to
Old Testament language. Thus, then, the Ka0apurp2><s diro
Trocnjs dpaprlas is possible only in consequence of the blood
of Christ entering into our life as a new principle of life.
There is absolutely no Christian sanctification imaginable
which does not take place through the blood — that is,
through the Redeemer's power of Hfe working its effects and
ruling within us."' — (Haupt on 1 John i. 7, Clark's Transla
tion.) In the Revelation of St. John the connexion between
deliverance from the power of sin, together with participa
tion in the fulness of blessing prepared for the redeemed
Church, and the "blood" of Christ, is especially marked.
Thus in Chap. i. 5 we read, " Unto Him that loveth us and
loosed" (not as in Text. Rec. "washed") "us from our sins
in His blood." In Chap. v. 9, 10, where the four living
creatures and the four-and-twenty elders sing the new song
of the triumphant and glorified Church, it is of " blood " not
of death only that they sing, — " And they sing a new song
saying, Worthy ... for Thou wast slain, and didst pur
chase unto God in Thy blood men of every tribe, and tongue,
and people, and nation, and madest them to be unto our God
a kingdom and priests, and they reign upon the earth." In
Chap. vii. 14 the great company before the throne of God and
of the Lamb is described by the angel in the words, " they

NOTES. 297

washed their robes, and made them white in the blood of
the Lamb." And once more, in Chap. xii. 11, one of the
means by which the redeemed in heaven have secured their
victory is thus celebrated — " they overcame because of the
blood of the Lamb."
Upon the great passage relative to the " blood " of Christ
in the sixth chapter of the Gospel of St. John we shall not
dwell. It cannot be denied for a moment that the " blood "
of Christ there spoken of is the " life " of Christ ; and^we
remark only that it is impossible to exclude from the words
the thought of the ever-living and glorified Redeemer, " He
that eateth My flesh and drinketh My blood hath eternal
life ; and I will raise him up at the last day ;" "What then
if ye should behold the Son of man ascending up where He
was before V (John vi. 54, 60).
It is difficult to say whether there are any real exceptions
to what has now been urged. Some of the exceptions that
may be alleged are more apparent than real. They are
passages in which, in speaking of the death of Christ, the
sacred writer seems to connect it with the complete posses
sion of Christ's heavenly Hfe rather than with the initial act
of forgiveness ; or in which, speaking of the blood of Christ,
he seems to connect it with the latter rather than with the
former of these blessings. Of the first class of such passages
we have examples in 2 Cor. v. 14, 15, and 1 Thess. v. 9,
~10; of the second in Col. i. 20 and Eph. i. 7.
2 Cor. v. 14, 15. — " For the love of Christ constraineth
us, because we thus judge, that one died for all, therefore ah
died ; and He died for all, that they which live should no
longer Hve unto themselves." These words, however, are
immediately foUowed before the conclusion of the sentence
by others : " but unto Him who for their sakes died and
rose again." It is obvious that the new life, as carried on
in the soul, is thought of in connexion not merely with our
Lord's dying but with His rising again, in connexion with an
aspect of His work which is wider than death. In other
words, the Apostle shows us that he has here something
more than- Christ's death in view. Again, we have 1 Thess.
v. 9, 10 — "For God appointed us not 'unto death, but unto
the obtaining of salvation through our Lord Jesus Christ,

298 NOTES.

who died for us, that, whether we wake or sleep, we should
Hve together with Him." The'last words, " together with
Him," are, however, a sufficient proof that the Apostle, when
he thus speaks of "salvation," has in view not only the
death of Christ, but His life after death.
On the other hand, we have Col. i. 20. — "And through
Him to reconcile all things unto Himself, having made
peace through the blood of His cross." Yet it is unneces
sary here to understand by " the blood of His cross " simply
the blood as shed upon the cross and in the moment of its
being shed. It is not less the blood of His cross, though we
think of it as taken within the veil, because it was upon the
cross that it was gained for our great High Priest's further
dealing with it. The expression, therefore, may apply to
the blood sprinkled as well as to the blood shed, so that the
reconciliation and making peace connected with it wiU then
have their customary, and not any exceptional, association.
Remarks of a similar character will explain Eph. i. 7 — " In
whom we have our redemption, through His blood, even the
forgiveness of our trespasses;" for if we bear in mind not
only that the blood of the sacrifice is shed in its death, but
that the death is inflicted for the sake of shedding the
blood, it is obvious that the one may very easily be spoken
of as accomplishing that which, when the contrast of the two
is distinctly before us, more properly belongs to the other.
Finally, there is yet one deeply important passage, which,
with its'parallels in the Gospels, demands separate and special
consideration — 1 Cor. xi. 26, — " For as often as ye eat this
bread, and drink the cup, ye proclaim the Lord's death till
He come." Looked at in connexion with the words of
institution, these words of the Apostle "seem at first sight to
say that, even in the highest act of the sacramental feast,
that of eating the bread and drinking the wine, that is to
say, in the moment when we have the most intimate com
munion and fellowship with our Lord, we are proclaiming
His death alone. A closer attention to what is actually said
will dispel this impression. For what is it of which St. Paul
speaks ? It is of the Lord's death, — the death, that is, not of
Jesus of Nazareth only, the humbled and suffering . Son of
man, but the death of Him who is now the Risen Lord,

NOTES. 299

that same Lord spoken of in verse 23, and of whom the
Apostle says, " For I received of the Lord that which also I
delivered imto you." In the "Lord's death," therefore,
which we proclaim in the sacrament of communion, we pro
claim not only Jesus on the cross, but the Lord exalted in
heaven ; and thus in the holy ordinance we have to deal
with the loftiest not less than with the initial stage of
Christian experience. In other words, the analogy of Scrip
ture is stiU preserved when we "speak of eating and drinking
as associated not simply with the death of the suffering
Redeemer, but with the death of Him who is our exalted
and glorified Lord.
Nay, not only so. May we be allowed to submit for
consideration that the two actions spoken of by the Apostle
in the solemn passage before us hardly seem to be looked at
by the Church in the Hght in which they presented them
selves to St. Paul ? In the way in which he is commonly
interpreted, St. Paul is thought to speak of the death of
Christ as represented in the ordinance of the Supper by the
twofold act of breaking bread and pouring out wine. It will
be observed, however, that the Apostle makes no mention of
'pouring out. He gives our Lord's words in the form, "In
like manner also, the cup after supper, saying, This cup is
the new covenant in My blood ; this do, as oft as ye drink
it, in remembrance of Me" (1 Cor. xi. 25) ;2 while immedi-
1 Even in the two earlier Gospels (Matt. xxvi. 28 ; Mark xiv. 24 ;
comp. Luke xxii. 20), where the word, "shed" can hardly be under
stood in any other light than as pointing to the death of Jesus, it does
not appear to be necessary to confine the thought of the "blood"
spoken of to the moment of bloodshedding. The clause, "for this is
My blood," is immediately connected with the preceding ' ' drink, "
and gives the ground (" for ") why we are to drink. Then follows an
explanation of the manner in which the blood is to be thought of as
obtained, — a description given, because the particular way in which
it has been obtained is that which makes it the foundation of our"
spiritual nourishment. It has been obtained by being " shed unto
remission of sins. " This description, however, is as truly applicable
to Christ's blood in heaven as to His blood at the moment when it was
shed. Throughout eternity it is blood "shed unto remission of sins."
We are not, therefore, forbidden by the language of the first two
Evangelists from thinking of Christ's blood in the words of institution
as His blood, as His life, within the veil. The particular tense of the
verb " shed " will even apply more easily to the thought of continued
efficacy than to the thought of the one act upon the cross.

300 NOTES.

ately afterwards he dwells upon " eating " and " drinking "
(ver. 26) as if the act of feasting were the point of view in
which the ordinance is mainly to be considered by us ; and
feasting takes us beyond the thought of death or dying.
Further, our Lord Himself speaks of His body, not of His
flesh, as broken ; and it seems difficult to answer the plea
of Rome (however inadequate to justify her practice) in
withholding the cup from the laity, that the blood is really
given with the bread. Blo6d was a constituent part of the
" body " of our Lord ; and it may be plausibly urged that
the body cannot be given without it. In these circumstances
we venture to ask, Whether the view is correct which looks
upon the two actions referred to as designed, in their united
character, to afford a representation of only one great fact —
the death of Christ.1 Is not the death expressed by the
breaking of the bread alone ? Is not the cup of wine repre
sentative of something more, of the blood of Christ as His
continued life, of His exalted and glorified life ? Do not
the two actions, in short, divide themselves according to the
words, "Ye proclaim the Lord's death until He come"? —
the one symbohsing " the Lord's death," the other, the life
implied in the words "until He come." If there be any
truth in what has now been said, it is obvious that the pas
sage before us, so far from being at variance with the general
view which we have been urging, is a powerful coiifirmation
of its correctness.
What has been said with regard to the meaning of 1 Cor.
1 It is thus, for example, that in the latest exposition of the doctrine
of the Scottish Churches upon this point, Professor Candlish expresses
himself — "It is plainly taught in Scripture that the Lord's Supper is
a symbolical ordinance, and that the main thing that it represents is
the death of Christ. This death is here symbolised, not as in the
sacrifices of earlier ages, by the actual slaying of a living animal, but
by the breaking of a piece of bread representing the body of Christ,
and the presentation of wine in a cup representing the shed blood of
Christ." And again, "We are not chiefly to think, in the Lord's
Supper, of the body of Christ as now raised and glorified in Heaven,
but rather of that body as it hung upon the cross, when His blood
" flowed forth, and He gave up His life a sacrifice to God ; we are to
think of His body and blood with reference to this sacrifice offered on
the cross" ("TheJ3acraments," pp. 93, 116. Comp. Hodge, "Syst.
Theol." iii. p. 621. King, " On the Lord's Supper," p. 57 ; Banner-
man, "The Church of Christ," ii. p. 132, etc.)

NOTES. 301

xi. 25, 26, seems to be confirmed by the language of the same
epistle in Chap. x. 15, 16, — "The cup of blessing which we
bless, is it not a communion of the blood of Christ ? The
bread which we break, is it not a communion of the body of
Christ ? Because there is one loaf of bread, we the many
are one body, for the whole of us partake from the one loaf."
That St. Paul is here referring to the ordinance of the
Supper no one doubts. But, if so, we are immediately led
to ask why the natural order of the different parts of the
service, the order of our Lord, the order of the Apostle him
self in the following chapter, is changed. Hofmann answers
the question by saying that St. Paul is occupied less with
the thought of the nourishment afforded by the idol feast
than with the thought of that joyful association of the
participators which came to view with peculiar prominence
in their common sharing of the wine. But Hofmann thus
loses sight of the leading aim of the passage, which is to
show that participation in idol feasts is, on the part of those
who share in them, a communion not so much with one
another as with demons (comp. ver. 20). Their mutual
communion is subordinate to this, and is mentioned mainly
for the purpose of proving that no one who broke the bread
of the Lord's Supper could possibly separate himself from
the communion of the body of Christ impHed in doing so.
The true reason why the order of the service is changed in
the Apostle's words appears to be, that the first part men
tioned is more in accordance with his argument than the
second. His readers would see that communion with demons
supposed to be hving was the meaning of the idol feast, if
they bore in mind that communion with the Living Lord
was the meaning of their drinking of the cup of blessing.
In other words, the "blood" of Christ is here again the life
of Christ, of Christ exalted and glorified. Christians at an
idol feast sinned not merely against one truth, but against
two truths expressed by them in their own sacred meal, —
first, that they had their Hfe in the Living Lord ; secondly,
that having their life in Him, they also shared a communion
of His body which so united them to His body that they
could not at the same time share a commimion with a body
of demon-worshippers. The first of these truths being at

302 NOTES.

once the deeper and more important of the two, and that
out of which the other flowed, is placed first in order. Had
the thought of drinking of the cup not been a profbunder
thought than that of breaking the bread, — had the drinking
only been one of two parts of a service which, in their union,
expressed the same idea of participation in the death of
Christ, — the Apostle would not have changed the order of
the parts as he has done.
This steadfast adherence of the New Testament writers
to the mention of the "blood" rather than the "death" of
Christ, whenever they speak not of the pardon of sin only,
but of full admission to all that is secured for us in the New
Covenant, and especially of admission to the Hfe of union
with God, both here and hereafter, is surely very worthy
of notice. That the connexion between the blood and the
death is of the closest kind we most readily admit ; and had
there been only one action with the blood in the Old Testa
ment sin-offering, we should at once allow that, as the blood
was obtained by the death of the victim, its " death " and
its " blood " might be viewed as interchangeable terms. We
know, however, that there were not only two actions with
the blood, but that the latter of the two — the Sprinkling —
was the culminating part of the ritual. We know, also,
that every part of the ritual had a definite meaning. It is
thus impossible to avoid the conclusion that the blood and
the death were not entirely co-extensive with one another,
and that the interpretation of the former is not to be limited
by that of the latter. This conclusion is confirmed when
we find that the New Testament writers, in making their
application of the type, for the most part at least apply it in
such a way that each part of the fulfilment corresponds, not
merely to a separate part of the type, but to that part which
was precisely fitted to express it. As the Slaughtering is
the type of the penalty of sin, and the Sprinkling the type
of the union of the life with God after the penalty has been
paid, so the "death" of Christ is mainly connected with
pardon, the " blood " of Christ with fellowship with the
Father in aU its blessed consequences, both for time and for
eternity. One remark only, already more than once indicated, either

NOTES. 303

in the present Lectures or in these Notes, it is necessary
emphatically to repeat. The death of Christ never loses its
significance. That significance is eternal. To the latest
moment of his Hfe on earth the Christian traces aU the
privileges which he enjoys to the death of Christ, and
beholds in it the first great act by which his Lord opened
up to him the way to the Father. It is not otherwise when
he enters the heavenly glory, where his song shall be to the
Lamb that was slain. But it is not the less true that, if
the views of which we have spoken, and which seem to be
unfolded in the New Testament, are well founded, they must
exercise a powerful influence on the whole Christian life.
The blood of Christ is not simply His death ; it is more
than blood shed on Calvary for remission of sin. It is
Christ's life, the Hfe by which we live ; and our Christian
life is not led only in the grateful recollection of death
endured for us, but is continuaUy nourished by our hving in
the Hfe of Him whose offering of Himself to the Father,
with His people in Him, is only completed in the heavenly
Sanctuary. Participation in this heavenly life is alone par
ticipation in the blood of Christ, for the blood of Christ is
not His death, but His life, won through death, in heaven.
In connexion with what has been said I may quote the
following words from a small anonymous work (pubhshed by
Simpkin, MarshaU, and Co.) which has been sent me since
the first edition of these Lectures appeared : — " Unless the
Saviour had thus Hterally shed His blood there could have
been no remission of sins. But still the blood through which
we have remission of sins, the blood that is the price of our
Redemption, the blood that cleanses us from all sin, the
blood that purges our conscience from dead works to serve
the hving God, the blood that must be sprinkled upon our
hearts, the blood of the New Covenant which speaketh better
things than the blood of Abel, and which, is better than the
blood of bulls and of goats, the blood that makes the atone
ment, the blood that is the life, and the blood that we must
drink or have no life in us — that precious blood of Christ —
is not the blood of His poor crucified body, but it is the
blood of that body of which He is the Head and we are the
members. It is the Hfe-blood that flows from His heart of

304 NOTES.

hearts into the veins of us His spiritual members. It is the
blood that is the very life of Him who, living by the Father,
drinks the very wine of God and of Heaven, and which becomes
in us the very life of God."— (" The Lord's Body," p. 54).
Note 57, p. 146.
It seems to be now generally agreed, however much it
may once have been disputed, that a distinction is to be
drawn between the original word for spirit, when it has and
has not the article prefixed to it. In the one case the ex
pression denotes the Holy Spirit in His Personality, in the
other the power or operation or gift of the Spirit. In the
words quoted in the text the article is not found, so that
they denote here not the Personal Spirit, but the Spirit as
bestowed upon or received by man. " The necessary Hmita-
tions," says Westcott (in loc.) " of Christ's historical presence
with the disciples excluded that reaHsation of His abiding
presence which followed on the Resurrection." It is much
to be regretted that translators of the New Testament have
not observed this distinction as they ought to have done.
The idiom of the English language may not always easily
permit it, but there are many passages — the present being
one of them — where it is perfectly possible to indicate the
true meaning. Even in most others the ear would soon have
become accustomed to the sound, and it may weH be doubted
whether translators are entitled to sacrifice the sense of Scrip
ture to the supposed requirements of English idiom.
Note 58, p. 147.
John iii. 34. — It is of importance to observe that the
words of the Authorised Version, " unto him," as is indeed
indicated by their being printed in italics, have no right to
a place in the text. The giving of the Spirit here referred
to is not to be confined to our Lord Himself. To Him
indeed, as the " Sent of God," the Spirit is given first and
in aU His fulness ; but He will be given equaUy without
stint, according to their capacity for receiving Him, to all
who are " sent " to do, in the name of Christ, God's work in
the world.

NOTES. 305

Note 59, p. 157.
The view taken in the text of the meaning of Rom. iv.
25, appears to be demanded by the principles of fair and
legitimate interpretation. It is indeed difficult to account
for the fact that any other view should ever have been
adopted, and that the text should have occasioned such an
amount of difficulty ahke to Lutheran and Reformed divines.
Perhaps no text in the New Testament has had to bear the
burden of so many subtle distinctions, or of such far
fetched and roundabout explanations. This, too, is the
more remarkable when we consider that the distinctions
and explanations so ingeniously devised are more difficult to
reconcile with the different systems of Protestant Theology
than the simple and natural interpretation of the words.
Two points must be kept distinctly in view; first, that
in both clauses of the verse we have the preposition Sid
with the accusative case ; and secondly, that in two clauses
so obviously parallel, and so directly contrasted with one
another, the meaning of the preposition must not be changed.
Surely had St. Paul designed to express in the second clause
a relation between " our justification " and Christ's Resur
rection different from that expressed in the first between
" our trespasses " and Christ's death, he would have used a
different preposition. The Greek language was abundantly
able to supply him with what he needed, and it is un
necessary to say that the resources of that language were
fully at his command. We must regard, therefore, the
argument whether of Grammarians or Commentators, that
the prepositions are here used loosely, as not less objec
tionable than the opinion that we have to deal with " rhe
torical exaggeration of expression." Starting with these
two points as accepted, it follows at once that in both
clauses of the text before us Sid denotes the ground upon
which the thing spoken of rests, in neither clause the end
for which it is done. Even Steinmeyer, who sees so clearly
the errors of his predecessors, has contended that a distinc
tion of this kind must be made. " Our offences," he says,
" were the ground on account of which Jesus was offered ;
our justification was the end for which God raised Him from
X

306 NOTES.

the dead " (" The Passion and Resurrection History," Clark's
Translation, p. 253). Such a distinction, like every other
proposed before, is inadmissible. The same preposition
governing the same case in both clauses must be understood
in both to express precisely similar relations between the
things in connexion with which it is used by the Apostle.
Christ's death rested upon the fact of our trespasses, His
Resurrection upon the fact of our justification. We had
sinned, therefore He died to procure for us the pardon of
sin, and to restore us to the favour of God, — in other
words, to justify us. He did thus justify us ; therefore He
was raised again. Had we not sinned, His death would not
have taken place ; had His death not accomplished its pur
pose, His Resurrection would not have taken place. The
trespasses in the one clause, the justification in the other,
are the ground upon which God dehvered Him up to death,
and afterwards raised Him from the grave. We urge that
no other interpretation of these clauses is grammatically or
exegetically possible.
If so, it may be added in one or two brief sentences that
the gain of thus looking at the words is great. (1.) All
danger of confounding justification with sanctification is
avoided. How imminent that danger is may be seen in the
laboured and anxious attempts of Lutheran expositors to
escape the charge of failing, by their interpretation " for,"
to keep these two things sufficiently distinct ; by the utterly
mistaken rendering of Olshausen, who is driven to the
position that St/cou'wo-is is " the act which makes righteous
and creates the new man" (in loc.); and by the fact that
even Steinmeyer, who rejects this last view, hardly escapes
it, if indeed he escapes it at all, when he urges that the
only ground on which it becomes possible for God to impute
to us the righteousness of Christ is, that He beholds in the
Risen Christ "the pledge for behevers actually becoming
righteous," (u.s., p. 256). (2.) The doctrine of the New
Testament, that our justification is secured by the one
complete sacrifice of Himself by our Lord upon the cross to
expiate the guilt of sin, and that in no sense whatever is
His Resurrection essential to the completion of that par
ticular part of His work, is left untouched. (3.) We have

NOTES. 307

a powerful confirmation of the truth, so often lost sight of,
that "justification" is not "salvation." (4.) The mind is
kept fixed on the point to which the whole context calls
attention, viz. on the fact that Christ was raised, not on the
purpose for which His Resurrection took place (comp. verse
17 and the first half of verse 24).
It is satisfactory to find Godet in his recent Commentary
on the Romans defending the view here taken. But Godet
is wrong in the idea which he seems to entertain, that his
interpretation is new. It is found in the " Annotations "
to the Bible prepared by order of the Westminster Assembly,
A.D. 1651, in which (in loc.) it is said, "God having de
clared by raising him from the dead that he hath accepted
of the death of his Sonne as of a sufficient ransom for our
shines." Dr. Jukes, too, in his " Law of the Offerings," p.
146, speaks as follows : — " It is no future work, no promised
work, no work to be yet accomplished, but a finished work,
which is our sure foundation. ' He bore our sins ;' this is
God's testimony; and having borne them he was raised
because we were justified (Rom. iv. 25). Had we not been
justified Christ could not have been raised.' His Resurrec
tion, and ours in Him, is the proof that we are justified."
Comp. also Horsley, "Nine Sermons," p. 251.
Note 60, p. 163.
John xvii. 21-23. — The reading which omits the word
" one " in the clause " that they themselves also may be in
us" of ver. 21, ought not to pass unnoticed, or its effect in
bringing out our union to the Son, and in Him to the
Father, before we are united to our brethren in Christ.
Note 61, p. 164.
See striking passages on the necessary characteristics of
man's conception of God, in Mansel's " Bampton Lectures,"
p. 17-19, and Greg's "Creed of Christendom," Introduction
to third edition, p. xc. Note 62, p. 165.
It is impossible to discuss in such a note as can be given

308 NOTES.

here the important reading adopted in the text. For an
elaborate and able defence of it, reference may be made to a
Dissertation by Dr. Hort of Cambridge, pubhshed by Mac
millan and Co. A fuller explanation of the reading, as
adopted, will be found in the Commentary on the fourth
Gospel already mentioned in these Notes.
Note 63, p. 168.
1 Cor. xv. 47. — The correct reading which here omits
" the Lord " of the A. V. must first be noted (comp. Note
52). The immediate context, to say nothing of the whole
strain of the chapter, is then sufficient to prove that the
reference to Jesus as the Second Adam is a reference to Him,
not as He came into this world at His Incarnation, and not
as He manifested Himself on earth in His whole personality
as the God-man (Afford in loc), but in what He became at
His Resurrection. Comp. especially verses 45 and 49.
(See also Meyer, Hofmann, KHng, Stanley, in loc.)
Note 64. p. 174.
2 Cor. Hi. 18. — The argument of the Apostle seems dis
tinctly to imply that by "the glory of the Lord" here
spoken of we are to understand His glory in His Risen and
Glorified condition, and that by the " mirror " referred to,
the mirror of the Gospel " word " cannot be meant. The
thought appears rather to be, — The glory of God's presence
shone upon Moses when he was taken up into the mount ;
and, as it shone upon him, it changed his countenance into a
likeness with itself, so that .the face of Moses also shone.
We Christians are now in the position of the great leader of
Israel. We ascend spiritually into the mount where the
Glorified Redeemer is. He shines upon us ; and, as a
mirror reflects the object placed before it, so we reflect the
glory of the Lord in His exaltedjstate. This, too, we "reflect
from glory to glory ; " from glory in Him, as the efficient
cause of the change in us, to glory in us as the result pro
duced; and all as "from the Lord who is spirit," because as
spirit He acts upon our spirits, and conforms us to Himself.

NOTES 309

Note 65, p. 177.
In connexion with the point here spoken of it is interest
ing to notice the two words used by St. Paul in Rom. xii.
2, o-wo-x»?/<ia,Ti£eo-0e and p.eTap.op<f>ovo-6e. Notwithstanding
the opinion of many, commentators to the contrary, the
meaning of these two words is by no means the same, and
St. Paul, using them here in their strict and proper sense,
lends by doing so great force to his exhortation. The former
denotes " Be not fashioned according to," " Take not your
attitude or model from," a world which has no real and
lasting existence. Do not seek what you are to copy in any
of its fleeting "fashions." It is a world the "fashion"
(o-x^/ia) of which is passing away. The latter denotes " Be
transformed." Put yourselves under the influence of a power,
an organic principle of hfe, which works not, like the other, from
without inwards, but from within outwards, and which will
gradually and necessarily transform you by its own inherent
working (comp. the use of the words in Phil. ii. 6-8, and
Lightfoot's notes on that passage). It is somewhat surpris
ing to find Canon Cook correcting the Authorised Version of
1 Peter i. 14, (retained in the Revised Version), "not fashion
ing yourselves" (prj o-iJvo-x^aTi^dyaevoi) into "not conforming
yourselves," with allusion to Rom. xii. 2 ; that is, changing
a correct translation into conformity with a translation which
ought to have been corrected, and which is corrected by the
author of the notes on the Epistle to the Romans in the
same commentary. Note 66, p. 178.
The two places referred to are Heb. vii. 28 and x. 20, in
the first of which for the word " consecrated" of the A. V.
we ought to read "perfected," and in the second "dedicated."
On the other hand, there are not a few passages in which
the substitution of " consecrate " for " sanctify " would bring
out the meaning intended with new clearness and power.
Comp. John x. 36; xvii. 17, 19; Heb. ii. 11; ix. 13; x.
10, 14, 29 ; xiii 12. Dr. Moulton, on Heb. ii. 11, remarks
most appropriately, " The special meaning of ' sanctify ' in

310 NOTES.

this Epistle seems to be bringing into fellowship with God,
the Holy One." Note 67, p. 182.
An attentive consideration of the texts here referred to
will at once bear out what has been said. It is only indeed
in the case of John iv. 38, that any doubt upon the point for
the sake of which they are quoted can be entertained. Yet
the context in that case shows that, throughout the whole
passage in which the text occurs, our Lord speaks of Himself
(together, perhaps, with those who had gone before Him) as
the only sower, and that He regards His disciples, not as
men sent out to sow in a cold and ungenial Spring, but as
men sent out to reap amidst the fruitfulness and joy of
harvest. There can be no doubt as to the self-denial and
suffering which are necessary in the Hving of the Christian
life ; but the pain of these, as they are rendered necessary
by the prevalence of sin both without us and within us, is
transformed in the service of Christ into an easy yoke and
light burden. It is the world which presents a conflict :
what Christ gives is victory ; " This is the victory that hath
overcome the world, even our faith " (1 John v. 4).
Note 68, p. 187.
An expression occurs occasionaUy in the Gospel of St.
John to which less attention than it deserves seems to have
been paid. It is the expression iv eavrots, in circumstances
where we should rather expect to meet iv vp.iv — Chaps, v.
42, vi. 53. Comp. 1 John hi. 15, v. 10, though the reading
in these two passages is somewhat doubtful The emphasis
belonging to this expression, which is very inadequately
rendered " in you," may be best seen by comparing other
passages of the same Gospel, where our Lord is spoken of in
a precisely similiar way — Chaps, v. 26, vi. 61. The words
seem designed to bring out in a forcible manner that lesson
of the personal individuality and moral freedom of the
believer which is so strikingly characteristic of a Gospel
often thought to teach the very contrary. It ought hardly
to be necessary to say that "in himself" conveys a very
different meaning from " of himself."

NOTES. 311

Note 69, p. 194.
The rendering of John iv. 23 adopted in this Lecture has
not, so far as the writer knows, been before proposed by any
commentator. He may, therefore, be aHowed to refer to
the Commentary on the Gospel of St. John already spoken
of, where it is defended at some length. The defence need
not be repeated here. Note 70, p. 199.
The relation in which the gift of the Holy Spirit spoken
of in John xx. 22 stands to that of Pentecost is not easily
determined. In the first place, it may be observed that it is hardly
possible to draw any broad line of demarcation between
them, as if the latter alone were, strictly speaking, the
bestowal of the Spirit, the former that of the breath of our
Lord's glorified humanity. It is true that at John xiv. 16
our Lord says, " I will pray the Father, and He shall give
you another Advocate, that He may abide with you for
ever;" that at Chap. xiv. 26 He speaks of "the Advocate,
which is the Holy Spirit, whom the Father wiU send " in
His name ; and that at Chap. xv. 26 the Advocate is
described as " the Spirit of truth which proceedeth from the
Father." These passages may appear to connect the gift of
the Spirit with the time when Jesus should have already
ascended to " His Father and our Father, to His God and
our God." But, on the other hand, we have seen in these
Lectures that the Session at the right hand of God is only
a part of our Lord's general Glorification, not a new stage of
being, to be distinguished from that upon which He entered
when He came forth from the grave ; and in ver. 17 of this
chapter Jesus had said to Mary Magdalene, not, "I will
ascend unto My Father," but "I ascend ;" "I am even now
in the act of ascending — My Ascension is begun" (comp.
EUicott, " Life of Christ," p. 387). The circumstances of
our Lord in John xx. and on the day of Pentecost are not so
different as to lead to the idea that the gift bestowed on the
two occasions was different. On both occasions our Lord's
position was substantially the same.

312 NOTES.

In the second place, it hardly seems as if we were to seek
the relation of the two gifts to one another in this, — that
in the first we are to find only an initial fulfilment of what
was afterwards perfectly accomphshed, a first-fruits of the
coming harvest; in the second the harvest itself. There
is nothing in the words of Scripture to indicate that in the
one case the gift was partial, in the other complete. It
would rather appear as if the gift bestowed in John xx. were
the more perfect, the more comprehensive, of the two. It is
more immediately connected with the Person of the glorified
Redeemer : — " He breathed on them, and said, Receive ye
holy spirit." At Acts ii. 2, again, we are simply told that
" suddenly there came a sound from heaven as of a rushing
mighty wind  And they were aU filled with holy
spirit, and began to speak with new tongues, as the Spirit
gave them utterance." While thus more immediately con
nected with Jesus as its source, the gift in John xx. is also
associated with functions of a deeper and more intimate kind
than belong to any miraculous agency whatever. In the one
case it is breathed into, in the other it is poured upon, the
disciples ; and life itself is a greater gift than any of the
powers of life.
In the third place, therefore, it would seem as if we were
to seek the difference between the two gifts not so much in
the kind or degree of either as in its purpose and application.
The first had relation to the inner training of the disciples,
the second to their more outward equipment for their work ;
the first to the enlightening and quickening of their own
souls, the second to the furnishing them with what was
needed to enable them to produce an effect on others ; the
first to the Church in her private chamber, the second to the
Church as she is introduced to her mission in the world.
At the baptism of our Lord the Spirit descended and abode
upon Him ; but He waited for a time before He entered " in
the power of the Spirit " upon His public ministry. In like
manner the disciples were made ready for their work at the
time when their Risen Lord breathed on them ; but they
had to wait, before entering on their work, for the appointed
hour when, at the great feast which had long foreshadowed
the event, they were to offer up, not merely ripening ears of

NOTES. 313

corn, but loaves baked and ready, the first-fruits of the new
age. Note 71, p. 199.
It may seem as if Matt. xvi. 18 and xviii. 17 were at
variance with the statements here made. But further con
sideration of these passages will show that in both our Lord
has His future Church in view — certainly neither the Jewish
Synagogue nor" the Christian Hierarchy in any form. The
words of Matt, xviii. 20 are sufficient to decide the question,
where our Lord in close connexion with what He had been
saying, adds, " For where two or three are gathered together
in My name, there am I in the midst of them." (Comp.
the remarks of Stier upon this passage in his " Reden Jesu,"
Part ii. p. 283.)

Note 72, p. 199.
We beheve that it will be found, upon careful examina
tion of John xiv. xv. xvi., that these chapters do not refer
to living, personal union with Christ considered in itself, so
much as to the active Christian work which proceeds from
such union, and is maintained in vigour by its means alone.
This appears especially in the general contrast of Chap. xiv.
with Chaps, xv. and xvi. The former exhibits the prepar
ation of the disciples for their work; they "are" in Christ,
and He in them. The two latter exhibit the disciples in
their work itself, as they struggle, suffer, bear fruit, and
triumph in it. They now " abide " in Christ ; and abiding
presupposes difficulty and trial.

Note 73, p. 200.
Reference may be made to the valuable work of Bishop
Moberly, "The Sayings of the Forty Days;" and also to
Dr. Hanna's interesting volume, " The Forty Days after our
Lord's Resurrection."

314 NOTES.

Note 74, p. 201.
Comp. Steinmeyer, " The Passion and Resurrection His
tory," Clark's Translation, pp. 313, 337.

Note 75, p. 217.
Comp. the Comment, of Dr. Westcott on John xii. 32, —
"The phrase by which the Lord indicates His death (be
lifted up, iii. 14, viii. 28; comp. Acts ii. 32, v. 11) is
characteristic of the view under which St. John represents
the Passion. He does not ever, like St. Paul (e.g. Phil. ii.
8, 9) separate it as a crisis of humiliation from the glory
which followed. The " lifting up " includes death and the
victory over death. In this aspect the crisis of the Passion
itself is regarded as a glorification (xiii. -31) ; and St. John
sees the Lord's triumph in this rather than in the return
(comp. 1 John v. 4-6)." See also Note 50, p. 272.

Note 76, p. 217.
On Hebrews ii. 9 comp. the valuable note of Dr. Moulton
(in loc.) Speaking of the last clause, Dr. Moulton says,
" We cannot doubt that these words depend on those which
immediately precede." Comp. also the following remarks of
Godet on Rom. i. 3, 4, which, always excepting his erroneous
view that Jesus, while on earth, was only Son of David, not
Son of God, deserve consideration: — "He (Jesus) has left
in the tomb His particular relation to the Jewish nation and
the family of David, and has appeared, through His Resur
rection, freed from those wrappings which He had humbly
worn during His earthly life; comp. the remarkable expression,
Minister of the circumcision, xv. 8. Thus it is that in virtue
of His Resurrection, and as the Son of God, He was able
henceforth to enter into connexion with aH mankind, which
He could not do so long as He was acting only as the Son
of David ; comp. Matt. xv. 24 ; 'I am not sent but unto
the lost sheep of the house of Israel.' "

NOTES. 315

Note 77, p. 219.
The statement made in the text is mainly grounded
upon the general teaching of our Lord in the Gospel of St.
John. There is one passage in that Gospel (Chap. xv. 26,
27) which at first sight may seem to lead to an opposite
conclusion, but which, on further consideration, appears
rather to confirm it. The words of this passage are, —
" When the Advocate is come, whom I wiH send unto you
from the Father, the Spirit of the truth, which goeth forth
from the Father, He will bear witness concerning Me ; and
ye also bear witness, because from the beginning ye are
with Me."
These words are so important, that I venture to quote
the following remarks on them from the Commentary on
the fourth Gospel already more than once referred to in
these Notes: — "The Advocate shall be with them, and
with them in a manner adapted to that stage of progress
which they are thought of as having reached. In the
promise of the Advocate here given there is an advance
upon that of Chap. xiv. 16, 26. In the latter passage the
promise had been connected with the training of the disciples
for their work ; in the present it is connected with the
execution of the work. First of all, the Advocate 'will
bear witness ' concerning Jesus, wiU perform that work of
witnessing which belongs to heralds of the Cross. But He
will do this in them. We are not to imagine that His is an
independent work, carried on directly in the world, and
apart from the instrumentaHty of the disciples. It is true
that there is a general influence of the Holy Spirit by
which He prepares the ear to hear and the eye to see — such
an influence as that with which He wrought in Judaism,
and even in heathenism; but that is not the influence of
which Jesus speaks in the words before us. It is a specific
influence, the power of the Spirit, to which He refers, —
that influence which, exerted through Himself when He
was upon the earth, is now exerted through the members of
His Body. In the two last verses of this chapter, therefore,
we have not two works of witnessing, the first that of the
Advocate, the second that of the disciples. We have only

316 NOTES.

one, — outwardly that of the disciples, inwardly that of the
Advocate. Hence the change of tense from the future to
the present, when Jesus speaks of 'ye' — the Advocate
' will bear witness,' ye 'bear witness.' The two witnessings
are not on parallel Hnes, but on the same line, the former
coming to view only in and by the latter, into which the
power of the former is introduced. Hence, also, the force
of the emphatic ' Ye.' The personality and freedom of the
disciples does not disappear under this operation of the
Advocate; they do not become mechanical agents, they
retain their individual standing; they are still men, only
higher than they could otherwise have been."

Note 78, p. 226.
"They lost Eden and they gained a conscience" (New
man, "Works," vhi. 258). Comp. also Laidlaw's "Bible
Doctrine of Man" p. 148. Dods " On Genesis," c. iii.

TEXTS MORE OR LESS DISCUSSED IN THE
LECTURES AND NOTES.

Leviticus xvii. 11, pp. 138, 278.
Matthew xiv. 2, p. 267.
„ xvi. 18, p. 313.
„ xviii. 17, p. 313.
„ xxviii. 7, 10, p. 110.
Luke ix. 7, p. 267.
„ 31, pp. 125, 271.
xxiv. 16, p. 239.
„ 39, p. 241.
„ 41, p. 262.
„ 43, p. 240.
John i. 18, p. 165.
„ iii. 34, p. 147.
„ iv. 23, pp. 194, 311.
„ ,,"38, p. 810.
„ v. 42, p. 310.
„ vi. 15-21, p. 256.
„ „ 53, p. 310.
„ „ 54, 60, p. 297.
„ „ 62, p. 185.
„ vii. 39, p. 146.
„ x. 17, 18, p. 123.
„ xi. 45, p. 208.
„ xii. p. 273.
„ „ 24, p. 141.
„ „ 27, pp. 124, 271.
„ „ 32, pp. 216, 273, 314.
,, xiv. 12, p. 203.
„ xiv. 28, p. 203.
„ xiv. -xvi. pp. 199, 313.
„ xv. 26, 27, p. 315.
,, xvi. 12, p. 145.

John xvi. 21, p. 257.
,, xvii. 1, 5, p. 157.
„ „ 21, p. 307.
,, xviii. -xx. p. 273.
„ xx. 6, 7, p. 243.
„ „ 15, p. 239.
„ „ 17, p. 242.
,, „ 19, 26, p. 241.
„ „ 22, p. 311.
„ „ 27, p. 242.
„ xxi. 1, 14, p. 242.
„ „ 4, p. 240.
,, „ 13, p. 240.
Acts ii. 2, p. 312.
,, iv. 2, p. 261.
„ x. 41, p. 240.
„ xiii. 24, 271.
„ xx. 7, p. 264.
„ „ 28, p. 294.
Romans i. 3, 4, p. 250.
„ iv. 25, pp. 156, 305.
v. 8-10, p. 291.
viii. 19-22, p. 225.
1 Corinthians ii. 2, p. 272.
vi. 17, p. 247.
ix. 1, pp. 40, 259.
x. 15, 16, p. 301.
xi. 25, 26, p. 298.
xv. 6-8, p. 265.
„ 8, pp. 40, 265.
„ 8, p. 87.
„ 15, p. 44.

318 TEXTS DISCUSSED IN LECTURES AND NOTES.

1 Corinthians xv. 24, 25, p. 151.
,, 44, pp. 19, 245.
„ 45, p. 169.
„ 46, 47, p. 131.
„ 47, pp. 274,
308.
„ 50, p. 19.
2 Corinthians iii. 17, 18, p. 247.
,, 18, p. 308.
v. 14, 15, p. 297.
„ 16, 17, p. 173.
xii. 1-3, p. 85..
Galatians i. 15, 16, p. 84.
„ „ 16, p. 265.
Ephesians i. 7, p. 298.
„ ii. 13, p. 294.
Colossians i. 20, p. 298.
1 Thessalonians v. 9, 10, p. 297.
2 Thessalonians ii. 2, p. 268.

1 Timothy iii. 16, p. 248.
Hebrews ii. 9, pp. 217, 314.
,, 14, 15, p. 294.
v. 7, p. 126.
vi. 20, p. 274.
vii. 28, p. 309.
ix. 12, p. 283.
,, 14, p. 254.
,, 15, p. 293.
x. 19-22, p. 295.
„ 20, p. 309.
xii. 24, p. 284.
xiii. 11, 12, p. 295.
1 Peter i. 19, p. 295.
„ iii. 18, p. 253.
1 John i. 7. p. 296.
,, iv. 17, p. 203.
„ v. 4, p. 310.
Revelation i. 5, p. 296.
„ v. 9, 10, p. 296.
,, vii. 14, p, 296.
xii. 11, p. 297.

THE END.

Printed by R. & R. Clark, Edinburgh.

OPINIONS OF THE PRESS.

Professor Flint, D.D.
Note in Sermon preached before the Lord Sigh Commissioner
at Edinburgh, May 1881.
" Since this Discourse was delivered, the Croall Lecture of Pro
fessor Milligan — The Besurrection of our Lord — has come into my
hands. It seems to me to be a most valuable addition to the
literature of our Scottish theology ; just the book which was needed
on the great theme of which it treats. "
Spectator.
"The argument is put with brevity and force by Dr. Milligan,
and every page of it bears witness that be has mastered the literature
of the subject, and has made a special study of the more recent
discussions on this aspect of the question. . . . The remaining
lectures are more theological. They abound in striking views, in
fresh and vigorous exegesis, and manifest a keen apprehension of
the bearing of the fact of the Resurrection on many important
questions of theology. The notes are able and scholarly, and
elucidate the teaching of the text. . . . Dr: Milligan has written
on the subject which he has made bis own, and these Lectures are
the outcome of- years of study on the part of an able and scholarly
man. " Scotsman.
"It is written in pure and graceful English. It shows wide
and accurate scholarship, extensive acquaintance with theological
literature in general, and careful study of everything important
. that has been written on the particular question treated of. Dr.
Milligan states concisely, but -clearly, the main evidence for the
Besurrection. He examines acutely, but calmly and candidly, the
objections that have been urged against that evidence ; and in the
second half of bis book he discusses at considerable length, and in
a very forcible and interesting way, the bearing of the Resurrection
on Christian thought and life."
The English Churchman and Clerical Review.
"It is with very considerable satisfaction we welcome the
singularly able and well-reasoned volume before us, in which Pro
fessor Milligan discusses from every conceivable standpoint the
great and vital doctrine of the Resurrection of our Blessed Lord.
. . . "We nave only to add that the volume is concluded with a
series of notes of the highest critical and exegetical value ; and the
work is further enhanced by the clearness, force, and simplicity
of the style of the Author, who was a member of the Revised New
Testament Company."

OPINIONS OF THE PRESS.

The Church Times.
"This volume, a solid contribution to apologetic and doctrinal
theology, consists of six Lectures with an appendix of critical notes,
and is in some respects akin to Professor westcott's Gospel of the
Besurrection in its mode of presenting and handling its topics.
But this likeness is confined for the most part to the Lectures on
the external evidence for the fact of the Resurrection, and on its
relation to the Christian Church ; and for the remainder Professor
Milligan has followed a line of bis own. . . . Lecture IV. , on the
bearing of the Resurrection upon the person and work of Christ,
opens that which is the really distinctive part of Dr. Milligan's
work. Hitherto he has been merely doing what several other
apologists have done before him, though doing it very well, but
now he comes forward to press the importance of certain great
Christian truths and doctrines which have been long and completely
thrust out of sight in Presbyterian theology, leaving it as a dog
matic system, markedly imperfect in one special direction. And it
is the definitely Catholic tendency of what he has got to say which
makes his words most noteworthy. "
Church Quarterly Keview.
" "We most thankfully welcome these lucid and vigorous Lectures
by Professor Milligan. Not only have we learned much from them
on the subject of which they profess to treat, but we see in them
an almost startling promise for the future of thp Presbyterian
Church of Scotland. It is a hopeful sign indeed, when a Scotch
Divinity Professor, publicly lecturing on the Croall foundation to
a general audience of Scotchmen, can boldly assert such truths as
we find here stated, and reinforce his assertions in print by the
help of such fearless notes. . . . We would gladly have extended
our notice of this remarkable volume. "We cordially hope that it
may prove a real aid in promoting that reunion of the Church upon
which the Author insists with such earnestness, as indispensable to
a belief in the Resurrection of our Lord."
The Churchman (American Paper).
" "We wish to say here, at the outset, that this volume is, on the
whole, the best and the most satisfactory treatise on the nature and
meaning of Christ's Resurrection that we have ever seen. The
Author shows a most thorough acquaintance with the deeper teach
ings of Scripture on this subject. . . . "We have quoted enough to
show that the Author has given to the world a remarkable book.
Though it is not in every respect perfect, it comes very near to
being entirely satisfactory. It certainly deserves to be read and
studied by every Christian. The Author may have failed to carry
out the New Testament doctrine of the Resurrection in all its pos
sible directions and in every detail, but he has given the root of
the whole matter, and that is saying a great deal. "We hope that
this book will become a standard of Presbyterian belief, not only
in Scotland, but throughout the world. So far as it goes its logic
is unanswerable."

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CHAPEL OF HARROW SCHOOL. By H. Montagu
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"These sermons are adapted for every household. There is nothing-
more striking than the excellent good sense with which they are imbued."'
— Spectator.
' "A SECOND SERIES. Crown 8vo. 7s. 6d.
"Excellent specimens of what sermons should be — plain, direct, prac
tical, pervaded by the true spirit of the Gospel, and holding up lofty aims
before the minds of the young." — Athenaeum.
Butler (Rev. W. Archer). — Works by the Rev. William
Archer Butler, M.A., late Professor of Moral Philosophy in
the University of Dublin :
SERMONS, DOCTRINAL AND PRACTICAL. Edited^
with a Memoir of the Author's Life, by Thomas Woodward,
Dean of Down. With Portrait. Ninth Edition. 8vo. 8s.
A SECOND SERIES OF SERMONS. Edited by J. A.
Jeremie, D.D., Dean of Lincoln. Seventh Edition. 8vo. 7-r.
LETTERS ON ROMANISM, in reply to Dr. Newman's-
' Essay on Development.' Edited by the Dean of Down. Second:
Edition, revised by Archdeacon Hardwick. 8vo. ios. 6d.
These Letters contain an exhaustive criticism of Dr. Newman 's famous-
'Essay on the Development of Christian Doctrine.' "A work which
ought to be in the Library of every student of Divinity." — Bp. St. David's.

THEOLOGICAL BOOKS. "5
Calderwood. — Works by Henry Calderwood, LL.D.,
Professor of Moral Philosophy in the University of Edinburgh :
THE PARABLES OF OUR LORD, interpreted in view
of their relations to each other. Crown 8vo. 6s.
" They are written in a simple intelligible manner, and may be read
with satisfaction." — Westminster Review.
THE RELATIONS OF SCIENCE AND RELIGION.
Being the Morse Lecture, 1880, connected with Union Theologi
cal Seminary, ' New York. Crown 8vo. 5^.
Cambridge Lent Sermons, 1864. — Sermons preached
during Lent, 1864, in Great St. Mary's Church, Cambridge. By
the Right Rev. the Lord Bishop of Oxford, Rev. H. P. Liddon,
Rev. T. L. Claughton, Rev. J. R. Woodford, Rev. Dr. Goulbuih,
Very Rev. Dean Hook, Rev. W. J. Butler, and others. Crown
8vo. 7s- 6d.
Campbell. — Works by John M'Leod Campbell :
THE NATURE OF THE ATONEMENT AND ITS
RELATION TO REMISSION OF SINS AND ETERNAL
LIFE. Fourth and Cheaper Edition. Crown 8vo. 6s.
" Among the first theological treatises of this generation." — Guardian.
" One of the most remarkable theological books ever written". — Times.
CHRIST THE BREAD OF LIFE. An Attempt to give
a profitable direction to the present occupation of Thought with
Romanism. Second Edition, greatly enlarged. Crown 8yo. 4s. 6d.
"Deserves the most attentive study by all who interest themselves in the
predominant religious controversy of the day."— Spectator.
REMINISCENCES AND REFLECTIONS, referring to
his Early Ministry in the Parish of Row, 1825 — 31. Edited with
an Introductory Narrative by his Son, Donald Campbell, M.A. ,
Chaplain of King's College, London. Crown 8vo. 7s- 6d-
THOUGHTS ON REVELATION, with Special Reference
to the Present Time. Second Edition. Crown 8vo. 5-r.
RESPONSIBILITY FOR THE GIFT OF ETERNAL
LIFE. Compiled by permission of the late J. M 'Leod Campbell,
D.D., from Sermons preached chiefly at Row in 1829 — 31.
Crown 8vo. 5^.
Campbell (Lewis).— SOME ASPECTS of the CHRIS
TIAN IDEAL. Sermons by the Rev. L. Campbell, M.A.,
LL.D., Professor of Greek in the University of St. Andrew's.
Crown 8vo, 6s.

THEOLOGICAL BOOKS.

Canterbury. — BOY-LIFE : its Trial, its Strength, its
Fulness. Sundays in Wellington College, 1859 — 1873. Three
Books. By E. W. Benson, D.D., formerly Master, Archbishop
of Canterbury. New Edition, with Additions. Crown 8vo. 6s.
"The sermons thus reprinted are admirable specimens of what school
sermons should be. . . . Every one of them marked with a vigorous grasp
of the subject treated of, a true sympathy with the preacher's congregation,
and a manly and courageous, but at the same time thoroughly devotional
treatment. . . . No one can rise from the perusal of the sermons contained
in the present volume without a warm admiration and, we may almost
say, a tender affection for the gifted preacher."-—] ohn Bull.
Canterbury. — Works by Archibald Campbell, late Arch
bishop of Canterbury :
THE PRESENT POSITION OF THE CHURCH OF
ENGLAND. Seven Addresses delivered to the Clergy and Church
wardens of his Diocese, as his Charge, at his Primary Visitation,.
1872. Third Edition. 8vo. 3^. 6d.
SOME THOUGHTS ON THE DUTIES OF THE ES
TABLISHED CHURCH OF ENGLAND as a National.
Church. Seven Addresses delivered at his Second Visitation.
8vo. 4s. 6d.
THE CHURCH OF THE FUTURE. Its Catholicity,-
its Conflict with the Atheist ; its Conflict with the Deist ; its.
Conflict with the Rationalist ; its Dogmatic Teaching ; Practical
Councils for its Work ; its Cathedrals. Constituting the Charge
delivered at his Third Quadrennial Visitation, a.d. 1880, Second
Edition. Crown 8vo. 3s. 6d.
Cellarius.— A NEW ANALOGY BETWEEN REVEAL
ED RELIGION and The Course and Constitution of
Nature. By Rev. T. W. Fowle, Rector of Islip, Oxford
("Cbllarius"). Crown 8vo. 6s.
This work having been regarded with favour by competent theologians
and thinkers, the author has decided to set aside his nom de plume and
appear in his true character. The Guardian says: " The book has great
moral and spiritual earnestness. It is as reverent in tone as refined in
style ; it abounds in traces of deep and religious thoughtfulness, and in
passages of suggestive beauty." And the Spectator thus analyses the work :
" Well worth studying. . . . Full of thoughtful and happy suggestions.
. . . We have not space to notice the many points of interest in A New
Analogy, — points which, whether we feel agreement or disagreement with
them, at least set us thinking. . . . His book should be read and studied,
for it is the work of a reverent, meditative, and subtle mind, which has
realised the truth so finely expressed in the author's own words about
Nature and Revelation. "

THEOLOGICAL BOOKS.

Cheyne. — Works by T. K. Cheyne, M.A., Fellow of Balliol
College, Oxford :
THE BOOK OF ISAIAH CHRONOLOGICALLY AR
RANGED. An Amended Version, with Historical and Critical
Introductions and Explanatory Notes. Crown 8vo. 7s. 6d.
NOTES AND CRITICISMS on the HEBREW TEXT
OF ISAIAH. Crown 8vo. 2s. 6d.
Choice Notes on the Four Gospels, drawn from
Old and New Sources. Crown 8vo. 4s. 6d. each Vol. (St.
Matthew and St. Mark in one Vol. price gs.)
Church. — Works by the Very Rev. R. W. CHURCH, M.A.,
D.C.L., Dean of St. Paul's :
ON SOME INFLUENCES OF CHRISTIANITY UPON
NATIONAL CHARACTER. Three Lectures delivered in St.
Paul's Cathedral, Feb. 1873. Crown 8vo. 4s. 6d.
"Feiv books that we have met with have given us keener pleasure than
this. ...... It would be a real pleasure to quote extensively, so wise and so
true, so tender and so discriminating are Dean Church's judgments, but
the limits of our space are inexorable. We hope the book will be bought."
—Literary Churchman.
THE SACRED POETRY OF EARLY RELIGIONS.
Two Lectures in St. Paul's Cathedral. i8mo. is. I. The Vedas.
II. The Psalms.
ST. ANSELM. Second Edition. Crown 8vo. 6s.
" It is a sketch by the hand of a master, with every line marked by
taste, learning, and real apprehension of the subject. " — Pall Mall Gazette:
HUMAN LIFE AND ITS CONDITIONS. Sermons
preached before the University of Oxford, 1876 — 78, with Three
Ordination Sermons. Crown 8vo. 6s.
THE GIFTS OF CIVILIZATION, and other Sermons and
Lectures delivered at Oxford and in St. Paul's Cathedral. New
Edition. Crown 8vo. 7s. 6d.
Clergyman's Self-Examination concerning the
APOSTLES' CREED. Extra fcap. 8vo. is. 6d.
Colenso.— THE COMMUNION SERVICE FROM THE
BOOK OF COMMON PRAYER; with Select Readings from
the Writings of the Rev. F. D. Maurice, M.A. Edited by the
Right Rev. J. W. Colenso, D.D., Lord Bishop of NataL New
Edition. i6mo. 2s. 6d.
Collects of the Church of England. With a beauti
fully Coloured Floral Design to each Collect, and Illuminated
Cover. Crown 8vo. 12s. Also kept in various styles of morocco.

3 THEOLOGICAL BOOKS.
Congreve. — HIGH HOPES, and Pleadings for a Rea
sonable Faith, Nobler Thoughts, Larger Charity.
Sermons preached in the Parish Church of Tooting Graveney, Surrey.
By J. Congreve, M. A., Rector. Cheaper Issue. Crqwu 8vo. 5^.
Cooke.— RELIGION AND CHEMISTRY : A Re-state
ment of an Old Argument. By J. P. Cooke, Erving Professor
of Chemistry and Mineralogy in Harvard University. Crown
8vo. 7s' 6d.
Cotton. — Works by the late George Edward Lykch
Cotton, D.D. , Bishop of Calcutta :
SERMONS PREACHED TO ENGLISH CONGREGA
TIONS IN INDIA. Crown 8vo. 7s. 6d.
EXPOSITORY SERMONS ON THE EPISTLES FOR
THE SUNDAYS OF THE CHRISTIAN YEAR. Two
Vols. Crown 8vo. 15J.
Cunningham — Works by the Rev. William Cunningham,
M.A. :
CHRISTIAN CIVILISATION. With special reference to
India. Fcap. 8vo. - 5-r.
THE CHURCHES OF ASIA. A Methodical Sketch of
the Second Century. Crown 8vo. 6s.
" Not merely is such a treatise interesting to the believer ; its interest
extends to all." — Morning Post. " We think it on the whole a pains
taking ami accurate delineation of the development of tlie ecclesiastical
constitution of the Church." — London Quarterly.
Curteis.— DISSENT in its RELATION to the CHURCH
OF ENGLAND. Eight Lectures preached before the University
of Oxford,, in the year 1871, on the foundation of the late Rev.
John Bampton, M. A. , Canon of Salisbury. By George Herbert
Curteis, M.A., late Fellow and Sub-Rector of Exeter College ;
Principal of the Lichfield Theological College, and Prebendary of
Lichfield Cathedral ; Rector of Turweston, Bucks. New Edition.
Crown 8vo. 7s. 6d.
Dale.— THE SYNOD OF ELVIRA, AND CHRISTIAN
LIFE IN THE FOURTH CENTURY. An Historical Essay.
By A. W. W. Dale, Fellow and Lecturer of Trinity Hall, Cam
bridge. Crown 8vo. ioj. 6d.
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
oh a Recent Phase of Deism. Second Edition. To which is

THEOLOGICAL BOOKS.

DAVIES (Rev. J. Llewelyn) — continued.
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. 8vo. 2s. 6d.
THE CHRISTIAN CALLING. Sermons. Extra fcap.
8vo. 6s.
Donaldson — THE APOSTOLICAL FATHERS: a Critical
Account of their Genuine Writings and of their Doctrines. By
James Donaldson, LL.D. Crown 8vo. 7s. 6d.
Eadie. — Works by John Eadie, D.D., LL.D., late 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. 2 vols. 8vo. 2&s.
"Accurate, scholarly, full of completes f sympathy with 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. 8vo. 12s.
Ecce Homo. A Survey of the Life and Work of
Jesus Christ. Sixteenth Edition. Crown 8vo. 6s.
"A very original and remarkable book, full of striking thought and
delicate perception ; a book which has realised with wonderful vigour and
freshness the historical magnitude of Christ's work, and which here and
there gives us readings of the finest kind of the:probable motive of His indi
vidual words and actions." — Spectator. " The best and most established
believer will find it adding some fresh buttresses to his faith." — Literary
Churchman. ''If vie have not misunderstood him, we have before us a
writer who has a right to claim deference from those who think deepest
and know most. " — Guardian.
Ecciesiastes. A Treatise on the Authorship of
Ecclesiastes. To which is added a Dissertation on that which
was spoken through Jeremiah the Prophet, as quoted in Matthew
XXVII. 9, 10. Crown 8vo. 14s.
Ellerton.— THE HOLIEST. MANHOOD AND ITS LES
SONS FOR BUSY LIVES. Sermons preached in Barnes Church.
By John Ellerton, M.A., Rector of Barnes. Crown 8vo. 6s.

THEOLOGICAL BOOKS.

Elliot.— THE STATE AND THE CHURCH. By Hon.
Arthur Elliot, M.P. Crown 8vo. 2s. 6d. {English Citizen
Series. )
Faber.— SERMONS AT A NEW SCHOOL. By the Rev.
Arthur Faber, M.A., Head Master of Malvern College.
Crown 8vo. 6s.
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.
Fourth Edition. Crown 8vo. 6s.
"Ability, eloquence, scholarship, and practical usefulness, are in these
Sermons combined in a very unusual degree. " — British Quarterly Review.
THE WITNESS OF HISTORY TO CHRIST. Being
the Hulsean Lectures for 1870. New Edition. Crown 8vo. 5-r.
The following are the subjects of the Five Lectures : — I. " The Ante
cedent Credibility of the Miraculous." II. " The Adequacy of the Gospel
Records." III. " The Victories of Christianity." IV. " Christianity and
the Individual." V. " Christianity and the Race." The subjects of the
four Appendices are: — A. "The Diversity of Christian Evidences."
B. "Confucius." C. "Buddha." D. " Comte."
SEEKERS AFTER GOD. The Lives of Seneca, Epictetus,
and Marcus Aurelius. Eighth Edition. Crown 8vo. 6s.
"A very interesting and valuable book."— Saturday Review.
THE SILENCE AND VOICES OF GOD: University
and other Sermons. Fifth Edition. Crown 8vo. 6s.
" They are marked by great ability, by an honesty which does not hesi
tate to acknowledge difficulties and by an earnestness which commands
respect."— Fall Mall Gazette.
" IN THE DAYS OF THY YOUTH." Sermons on Prac
tical Subjects, preached at Marlborough College from 1871 — 76.
New Edition. Crown 8vo. gs.
"All Dr. Farrar' s peculiar charm of style is apparent here, all that
care and subtleness of analysis, and an even-added distinctness and clear
ness of moral teaching, which is what every kind of sermon wants, and
especially a sermon 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. Twenty-second Thousand. Crown 8vo. 6s.

THEOLOGICAL BOOKS. xx
FARRAR (Rev. F. W .)— continued.
SAINTLY WORKERS. Lenten Lectures delivered in St.
-Andrew's, Holborn, March and April, 1878. Third Edition.
Crown 8vo. 6s.
EPHPHATHA ; or the Amelioration of the World. Sermons
preached at Westminster Abbey. With Two Sermons at St.
Margaret's, Westminster, on the Opening of Parliament. Crown
Svo. 6s.
MERCY AND JUDGMENT. A Few Last Words on Chris
tian Eschatology, with reference to Dr. Pusey's " What is of
Faith ? " Crown 8vo. ios. 6d.
This volume contains a further development of the doctrines propounded
in Canon Farrar 's former work on ' Eternal Hope,' dealing in full with
the objections that have been raised to the validity of those doctrines. It is,
therefore, an indispensable companion to the previous volume.
Fellowship : Letters Addressed to my Sister
Mourners. Fcap. 8vo, cloth gilt. y. 6d.
Ferrar.— A COLLATION 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. Ferrar, 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, ios. 6d.
Forbes. — Works by Granville H. Forbes, Rector of
Broughton :
THE VOICE OF GOD IN THE PSALMS. Cr. 8vo. 6s. 6d.
VILLAGE SERMONS. By a Northamptonshire Rector.
Crown 8vo. 6s.
Fowle.— A NEW ANALOGY BETWEEN REVEALED
RELIGION AND THE COURSE AND CONSTITUTION
OF NATURE. By Rev. T. W. Fowle, Rector of Islip, Oxford
("Cellarius"). Crown Svo. 6s.
" The book has great moral and spiritual earnestness. It is as reverent
in tone as refined in style, it abounds in traces of deep and religious
thoughtfulness, and in passages of suggestive beauty." — Guardian.
Gaskoin.— CHILDREN'S TREASURY OF BIBLE
STORIES. By Mrs. Herman Gaskoin. Edited, with Preface,
by the Rev. G. F. Maclear, D.D.
¦ Part I. — Old Testament. i8mo. is.
Part II.- — New Testament. i8mo. is.
Part III.— The Apostles. i8mo. is.

12 THEOLOGICAL BOOKS.
" This very, careful and w.il-written work is as good an introduction to
Biblical History as we remember to have come across." — Educational
limes. Greek Testament.— THE NEW TESTAMENT IN
THE ORIGINAL GREEK. The Text Revised by B. F.
Westcott, D.D., Regius Professor of Divinity, Canon of Peter
borough, and F. J. A. Hort, D.D., Hulsean Professor of
Divinity, Fellow of Emmanuel College, Cambridge : late Fellows
of Trinity College, Cambridge. 2 vols. Crown 8vo. ios. 6d. each.
Vol. I. Text. Vol. II. The Introduction and Appendix.
THE REVISERS AND THE GREEK TEXT OF THE
NEW TESTAMENT. By Two Members of the New Testa
ment Company. 8vo. 2s. 6d.
Hamilton.— ABOVE AND AROUND : Thoughts on
God and Man. By John Hamilton, Author of ."Thoughts
on Truth and Error. " l2mo. 2s. 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 .Prefatory Memoir by the Rev. Francis
Procter, M.A. New Edition. Crown 8vo. ios. 6d.
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. New Edition. Crow*
Svo. ios. 6d.
"As a Manual for the student of ecclesiastical history in the Middle
Ages, we know no English work which can be compared to Mr. Hardwick' i
look." — Guardian.
A HISTORY of the CHRISTIAN CHURCH DURING
THE REFORMATION. New Edition, revised by Professor
Stubbs. Crown 8vo. ' ios. 6d.
This volume is intended as a sequel and companion to the 'History
of the Christian Church during the Middle Age. '
Hare.— Works by the late Archdeacon Hare :
THE VICTORY OF FAITH. By Julius Charles
Hare, M.A., late Archdeacon of Lewes. Edited by Prof.
Plumptre. With Introductory Notices by the late Prof. Maurice
and the late Dean Stanley. Third Edition. Crown 8vo. 6s. 6d.
THE MISSION OF THE COMFORTER. With Notes.
New Edition, edited by Prof. E. H. Plumptre. Crn.8vo. 7*. 6d.

THEOLOGICAL BOOKS. 13

Harper.— THE METAPHYSICS OF THE SCHOOL. By
Thomas Harper, S.J. In 5 vols. Vols. I. and II., 8vo. i%s. each.
" If the Clergy of either communion in this country could be brought
to study Father Harper's book, we should augur well for a. sounder thft
ology even in the next generation,"— Church Quarterly Review.
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 shewn
to be in harmony with the true Chronology of the Times. By Lord
Arthur Hervey, Bishop of Bath and Wells. 8vo. 10s. 6d.
Hort. — TWO DISSERTATIONS. I. On MONOrENH2 8EQS
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. 8vo. 7s. 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. 8vo. js. 6d.
"THE POSITION OF THE PRIEST DURING CON
SECRATION in the English Communion Service. A
Supplement and a Reply. Crown 8vo. 2s. 6d.
Hughes.— THE MANLINESS of CHRIST. By Thomas
Hughes, Author of 'Tom Brown's School Days.' Cr. 8vo. 4s.6d.
"He has given to the world a volume, which so truly, and in some places sa
picturesquely and strikingly, represents the life of our Lord, that we can
only express the liope that it may find its way into the hands of thousands
of English working men. " — Spectator.
Hutton.— ESSAYS : THEOLOGICAL AND LITERARY.
By Richard Hutton, M.A. New and cheaper issue. 2 vols.
8vo. 1 8*.
Hymni Ecclesiae. — Fcap. 8vo. 7s. 6d.
This collection was edited by Dr. Newman while he lived at Oxforik

14 THEOLOGICAL BOOKS.
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., late Dean of Westminster. Cr. 8vo. 7s. 6d.
"A valuable contribution to the religious literature of the day." — Daily
Telegraph. Ulingworth. — SERMONS preached in a College Chapel*
With an Appendix. By J. R. Ulingworth, M.A., Fellow of
Jesus College, and Tutor of Keble College, Oxford. Crown
8vo. 5 j.
" These sermons have a rare intensity and reality of tone. . . . It is full
of strength, and we should be glad to induce any one to read it." —
Spectator. Imitation of Christ. — Four Books. Translated from the
Latin, with Preface by the Rev. W. Benham, B.D. 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. Crown 8vo,
gilt edges. 7s. 6d.
Also in Latin, uniform with the above. New Edition. 7s. 6d.
Jacob.— BUILDING IN SILENCE, and other Ser
mons. By J. A. Jacob, M.A., Minister of St. Thomas's, Pad-
dington. Extra fcap. 8vo. 6s.
Jellett— THE EFFICACY OF PRAYER : being the Don-
nellan Lectures for 1877. By J. H. Jellett, B.D., Senior
Fellow of Trinity College, Dublin, formerly President of the Royal
Irish Academy. Second Edition. 8vo. $s.
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. ios. 6d. each. Vol. 1, Psalms i. — lxxii.,
with Prolegomena ; Vol. 2, Psalms lxxiii. — 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. 8vo. 25.?.
" Those who have the leisure will do well to read these two volumes.
They are full of interest, and are the result of great research." — Spec
tator.

THEOLOGICAL BOOKS. 15
Kingsley. — Works by the Rev. Charles Kingsley, M.A.,
late Rector of Eversley, and Canon of Westminster :
THE WATER OF LIFE, and Other Sermons.
New Edition. Crown 8vo. 6s.
THE GOSPEL OF THE PENTATEUCH ; AND DAVID.
New Edition. Crown 8vo. 6s.
GOOD NEWS OF GOD. New Edition. Crown 8vo. 6s.
SERMONS FOR THE TIMES. New Edition. Crown
8vo. 6s.
VILLAGE AND TOWN AND COUNTRY SERMONS.
New Edition. Crown Svo. 6s.
SERMONS on NATIONAL SUBJECTS, THE KING OF
THE EARTH, and other Sermons. New Edition. Cm. 8vo. 6s.
DISCIPLINE, AND OTHER SERMONS. New Edition! Crown
8vo. 6j\
WESTMINSTER SERMONS. With Preface. New
Edition. Crown 8vo. 6s.
OUT OF THE DEEP. Words for the Sorrowful. From
the Writings of Charles Kingsley. Extra fcap. 8vo. 3-f. 6d.
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 8vo. 6s.
Lightfoot. — Works by J. B. Lightfoot, D.D., Bishop of
Durham :
ST. PAUL'S EPISTLE TO THE GALATIANS. A Re
vised Text, with Introduction, Notes, and Dissertations. Seventh
Edition, revised. 8vo, cloth. 12*.
While the Author's object has been to make this commentary generally
complete, he has paid special attention to everything relating to St. Pauls
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 overwhelming interest in recent theological controversy.
^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.- A
Revised Text, with Introduction, Notes, and Dissertations. Seventh
Edition, revised. 8vo. I2.r.
"No commentary in the English language can be compared with it in
regard to fulness of information, exact scholarship, and **^**»&*
to settle everything about the epistle on a solid foundation. -Athenaeum.

16 THEOLOGICAL BOOKS.
LIGHTFOOT (J. B., Bishop of Durham)— continued.
ST. PAUL'S EPISTLES TO THE COLOSSIANS AND
TO PHILEMON. A Revised Text with Introduction, Notes, etc.
Sixth Edition, revised. 8vo. 12*.
' ' 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 who seek to study thoroughly the epistles contained in it, and to do
so with all known advantages p-esented in sufficient detail and in conve
nient form." — Guardian.
ST. 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!
8vo. 8s. 6d.
ON A FRESH REVISION OF THE ENGLISH NEW
TESTAMENT. Second Edition. Crown 8vo. 6*.
¦The Author shews in detail the necessity for a fresh revision of. the
authorized version on the following grounds: — 1. False Readings. 2
Artificial distinctions created. 3. Real distinctions obliterated. 4. Faults
of Grammar. 5. Faults of Lexicography. 6. Treatment of Proper
Names, official titles, etc. 7. Archaisms, defects in the English, errors
of the press, etc. ' ' The book is marked by careful scholarship, familiarity
with the subject, sobriety, and circumspection."— Athenaeum. ¦
Lowe.— ZECHARIAH, HEBREW, AND LXX, THE
HEBREW STUDENT'S COMMENTARY ON. With Ex
cursus on several Grammatical Subjects. By W. H. Lowe,,
M.A., Plebrew Lecturer at Christ's College, Cambridge^. Demy:
8vo. ios. 6d.
Maclaren — SERMONS PREACHED at MANCHESTER..
By Alexander Maclaren. Sixth Edition. Fcap. 8bo.-. 4s>.6d.
Tkese Sermons represent no special school, but deal wit k the broad. prin
ciples if 'Christian truth, especially in their bearing on practical,, every-day
life. A few of the titles are: — " The Stone of Stumbling," "Lave and'
Forgiveness," "The Living Dead," "Memory in Another World,"
"Faith in Christ," "Love and Fear," " The Choice of Wisdom," " The/
Foodof the World."
A .SECOND SERIES OF SERMONS. Fourth Edition-
Fcap. Svo. 4s. 6d.
. -^f Spectator characterises them as "vigorous in style,.full of thought,
rich in illustration, and in an unusual degree interesting. "
A THIRD SERIES OF SERMONS. Fifth Edition.
Fcap. 8vo, 4s. 6d.

THEOLOGICAL BOOKS. 17
MACLAREN {A.)— continued.
" Sermons more sober and yet more forcible, and with a certain wise and
practical spirituality about them it would not be easy to find."— Spectator-
WEEK-DAY EVENING ADDRESSES. Delivered ire
Manchester. Extra Fcap. 8vo. 2s. 6d.
THE SECRET OF POWER, and Other Sermons.
Preached at Manchester. Extra fcap. 8vo. 4s. 6d.
Maclear. — Works by the Rev. G. F. Maclear, D.D., Warden
of St. Augustine's, Canterbury, late Head Master of King's College
School :
A CLASS-BOOK OF OLD TESTAMENT HISTORY.
With Four Maps. New Edition. i8mo. 4s. 6d.
"The present volume," says the Preface, "forms a Class-Book of Old
Testament History from the Earliest Times to those of Ezra and Nehe
miah. In its preparation the most recent authorities have been consulted,
and wherez'er it has appeared useful, Notes have been subjoined illustra
tive of the Text, and, for the sake of more advanced students, references
added to larger works. The Index has been so arranged as to form a
concise Dictionary of the Persons and Places mentioned in the course oftlie
Narrative." The Maps, prepared by Stanford, materially add to the
value and usefulness of the book. The British Quarterly Review calls it
"A careful and elaborate, though brief compendium of all that modem
research has done for the illustration' of the Old Testament. We know of
no work which contains so muck important information 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-f. 6d.
The present volume forms a sequel to the Author's Class-Book of Old
Testament History, and continues the narrative to the close of St. Paul's
second imprisonment at Rome. The work is divided into three Books—
I. The Connexion between the Old and New Testament. II. The
¦ Gospel History. III. The Apostolic History. In the Appendix are given
Chronological Tables. The Clerical Journal says, "It is not often that
such an amount of useful and interesting matter on biblical subjects is
found 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 tjie two preceding boe&s.
"Like them, it is furnished with notes and references to larger works,
and it is hoped that it may be found, especially in the higher forms of our

18 THEOLOGICAL BOOKS.
MACLEAR (Dr. G. F.)— continued.
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 Confirmation." The Literary Churchman says, "It is indeed
the work of a scholar and divine, and as such, though extre?nely simple, it
is also extremely instructive. There are few clergy who would not find
it useful in preparing Candidates for Confirmation; and thei-e are not a
few who would find it useful to themselves as well. "
A FIRST CLASS-BOOK OF THE CATECHISM OF
THE CHURCH OF ENGLAND, with Scripture Proofs for
Junior Classes and Schools. New Edition. i8mo. 6d.
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
larger book.
A SHPLLING-BOOK of OLD TESTAMENT HISTORY.
New Edition. i8mo.
This Manual bears the same relation to the larger Old Testament His
tory, that the book fust 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
'which is given in bold type.
A SHILLING-BOOK of NEW TESTAMENT HISTORY.
New Edition. i8mo.
A MANUAL OF INSTRUCTION FOR CONFIRMA
TION AND FIRST COMMUNION, with Prayers and Devo
tions. 32mo. 2s.
Tliis is an enlarged and improved edition of ' The Ordei- of Confirma
tion. ' To it have been added the Communion Office, with Notes and
Explanations, together with' a brief form of Self-Examination and De
votions selected from the works of Cosin, Ken, Wilson, and others.
THE ORDER OF CONFIRMATION, with Prayers and
Devotions. 32mo. 6d:
THE FIRST COMMUNION, with Prayers and Devotions
for the Newly Confirmed. 32mo. 6d.
THE HOUR OF SORROW ; or, The Order for the Burial
of the Dead. With Prayers and Hymns. 32mo. 2s.
APOSTLES OF MEDLEVAL EUROPE. Cr. 8vo. 45-. 6d.
' ' Mr. Maclear will have done a great work if his admirable little volume
shall help to break up the dense ignorance which is still prevailing arnon "
people at large." — Literary Churchman.

THEOLOGICAL BOOKS. 19
MACLEAR (Dr. G. F .)— continued.
THE EVIDENTIAL VALUE OF THE HOLY EU
CHARIST. Being the Boyle Lectures for 1879—80. Delivered
in the Chapel Royal, Whitehall. Crown 8vo. 6s.
"There is much that is striking in this volume. . . . This valuable book
of Dr. Maclear' s enters very carefully into Christ's prophecies of His own
suffering and death. . . . All this Dr. Maclear puts in a veiy clear and
forcible way." — Spectator.
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.)
TWO WORLDS ARE OURS. Globe 8vo. 6s.
THE TRUE VINE ; or, the Analogies of our Lord's
Allegory. Fourth Edition. Globe 8vo. 6s.
The Nonconformist says — "It abounds in exquisite bits of description,
and in striking facts clearly stated." The British Quarterly says — "Readers
and preachers who are unscientific will find many of his illustrations as
valuable as they are beautiful."
BIBLE TEACHINGS IN NATURE. Twelfth Edition.
Globe 8vo. 6s.
"He has made the world more beautiful to us, and unsealed our ears lo
voices of praise and messages of love that might otherwise have been un
heard."  British Quarterly Review. "Dr. 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.' Third Edition. Globe 8vo. 6s.
" This volume, like all Dr. Macmillan 's productions, is veiy delight
ful reading, and of a special kind. Imagination, natural science, and
religious instruction are blended together in a very charming way."—
British Quarterly Review.
THE MINISTRY OF NATURE. Fourth Edition. Globe
8vo. 6s.
" Whether the reader agree or not with his conclusions, he will ac
knowledge 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 8vo. 6s.
THE MARRIAGE IN CANA. Globe 8vo. 6s.

THEOLOGICAL BOOKS.

Mahaffy.— THE DECAY OF MODERN PREACHING.
By Rev. J. P. Mahaffy, M.A, Trinity College, Dublin. Crown
8vo. y. 6d.
"Clever and sensible in most of its criticisms and suggestions." —
Saturday Review. "An excellent book." — Church of England Pulpit.
' ' Thoroughly worth reading. " — Scotsman.
Materialism: Ancient and Modern. By a late Fellow
of Trinity College, Cambridge. Crown 8vo. 2s.
Maurice. — Works by the late Rev. F. Denison Maurice,
M.A., Professor of Moral Philosophy in the University of Cam
bridge :
The Spectator says — "Few of those of our awn generation whose names
will live in English history or literature have exerted so profound and' so
permanent an influence as Mr. Maurice. "
THE PATRIARCHS AND LAWGIVERS OF THE
OLD TESTAMENT. Third and Cheaper Edition. Cm. 8vo. 5*.
The Nineteen Discourses contained in this volume were preached in the
chapel of Lincoln's Inn during the year 1851.
THE PROPHETS AND KINGS OF THE OLD TES
TAMENT. New Edition. Crown 8vo. ioj. 6d.
Mr. Maurice, in the spirit which animated the compilers of the Churck
Lessons, has in these Sermons regarded the Prophets more as preachers of
righteousness than as mere predictors — an aspect of their lives which, he
thinks, has been greatly overlooked in our day, and than which there is
none we have more need to contemplate. He has found that the Old
Testament Prophets, taken in their simple natural sense, clear up many
of the difficulties which beset us in the daily work of life ; make the past
intelligible, the present endurable, andjhe fiiture real and hopeful.
THE GOSPEL OF THE KINGDOM OF HEAVEN.
A Series of Lectures on the Gospel of St. Luke. New Edition.
Crown 8vo. oj.
Mr. Maurice, in his Preface to these Twenty-eight Lectures, says—
' ' In these Lectures I have endeavoured to ascertain what 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
one who is most directly connected with the later history of the Church,
who was not an Apostle, who pi-ofessedly wrote for the use of a man
already instructed in the faith of the Apostles. ' I have folloioed 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."

THEOLOGICAL BOOKS.

MAURICE (Rev. F. D.)— continued.
THE GOSPEL OF ST. JOHN. A Series of Discourses.
New Edition. Crown 8vo. 6s.
The Literary Churchman thus speaks of this volume: "Thorough
honesty, reverence, and deep thought pervade the work, which is every
way solid and philosophical, as well as theological, and abounding with
suggestions which the patient student may draw out more at length for
himself." THE EPISTLES OF ST. JOHN. A Series of Lectures
on Christian Ethics. Second and Cheaper Edition. Cr. 8vo. 6s.
These Lectures on Christian Ethics were delivered to the students of the
Working Men's College, Great Ormond Street, London, on a series of
Sunday 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 human morality,
or whether it is dependent upon 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 tlie constitution of his mind, to throw light on St. John] s writings."
Appended is a note on 'Positivism and its Teacher.'
EXPOSITORY SERMONS ON THE PRAYER-BOOK.
The Prayer-book considered especially in reference to the Romish
System ; and the Lord's Prayer. Crown 8vo. gs.
After an Introductory 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 8vo. ioj-. 6d.
Both Sermons and Letters wei-e 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
the opposite doctrine, and in his Sermons explains why, in spite of the high
.authorities on the othei- side, he must still assert the pn-inciple which he
¦discovers in the Services of the Church and throughout the Bible.
SEOUEL TO THE INQUIRY, 'WHAT IS REVELA
TION?' Letters in Reply to Mr. Marisel's Examination of
' Strictures on the Bampton Lectures.' Grown 8vo. 6s.
This, as the title indicates, was called forth by Mr. Mansel 's examina
tion of Mr. Maurice's Strictures on his doctrine of the Infinite.

THEOLOGICAL BOOKS.

MAURICE (Rev. F. D .)— continued.
THEOLOGICAL ESSAYS. Third Edition. Crown 8vo.
I or. 6d.
" The book," says Mr. Maurice, "expresses thoughts which have been
working in my mind for years ; the method of it has not been adopted
carelessly; even the composition has undergone frequent revision. "
THE DOCTRINE OF SACRIFICE DEDUCED FROM
THE SCRIPTURES. New Edition. Crown 8vo. 7s. 6d.
THE RELIGIONS OF THE WORLD, AND THEIR
RELATIONS TO CHRISTIANITY. Fifth Edition. Crown
8vo. Sj.
ON THE SABBATH DAY ; the Character of the Warrior,
and on the Interpretation of History. Fcap. 8vo. 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. t8mo, cloth
limp. is.
DIALOGUES ON FAMILY WORSHIP. Crown 8vo. 6s.
SOCIAL MORALITY. Twenty-one Lectures delivered in
the University of Cambridge. New and Cheaper Edition. Cr.
8vo. ios. 6d.
THE CONSCIENCE : Lectures on Casuistry, delivered in
the University of Cambridge. Second and Cheaper Edition.
Crown Svo. 5-r.
The Saturday Review says—" We rise from the perusal of these lec
tures with a detestation of all that is selfish, and mean, and with a living
impression that tliere is such a thing as goodness after all. "
LECTURES ON THE ECCLESIASTICAL HISTORY
OF THE FIRST AND SECOND CENTURIES. 8vo. 10s. 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. $s.
SERMONS PREACHED IN COUNTRY CHURCHES.
New Edition. Crown 8vo. ios. 6d.
"Earnest, practical, and extremely simple." — Literary Churchman.
"Good specimens of his simple and earnest eloquence. The Gospel inci
dents are realized with a vividness which we can well believe made the
common people hear him gladly; Moreover, they are sermons which must
have done the hearers good. "—John Bull.

 THEOLOGICAL BOOKS. 23
Milligan.— THE RESURRECTION OF OUR LORD.
The Croall Lecture for 1879—80. By the Rev. Professor Milli
gan, D.D, Professor of Divinity and Biblical Criticism in the
University of Aberdeen. 8vo. gs.
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. Extra fcap. 8vo. 3s. 6d.
Natural Religion.— By the Author of "Ecce Homo."
Second Edition. Third Thousand, with New Preface. 8vo. gs.
" This is one of those rare things in our modern literature— a really
speculative book ; and the speculation, whatever else we may think of it, is
both ingenious and serious. It is work in the region not of dogmas or
controversies, but of ideas. — Pall ^Mall Gazette. " The wider problem of
the present day is dealt with here with more originality, and at least as
much force, as the narrower one was in ' Ecce Homo,' it may be even
thought that the steps taken here towards a solution are of more solid and
permanent value. " — Academy.
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. 6s.
Onesimus.— MEMOIRS OF A DISCIPLE OF ST.
PAUL. By the Author of " Philochristus." Demy 8vo. io*. 6d.
Palgrave. — HYMNS. By Francis Turner Palgrave.
Third Edition, enlarged. i8mo. is. 6d.
This is a collection of twenty original Hymns, which the Literary
Churchman speaks of as ." so choice, so perfect, and so refined, — so tender
in feeling, and so scholarly in expression."
Paul of Tarsus. An Inquiry into the Times and the Gospel
of the Apostle of the Gentiles. By a Graduate. 8vo. ioj. 6d.
"No thoughtful reader will rise front its perusal without a real and
lasting profit to himself, and a sense of permanent addition to the cause
of truth. " — Standard.

24 THEOLOGICAL BOOKS.
Philochristus.— MEMOIRS OF A DISCIPLE OF THE
LORD. Second Edition. 8vo. 12s.
' ' The winning beauty of this book and the fascinating power with
which the subject of it appeals to all English minds will secure for it
many readers." — Contemporary Review.
Philpott.— A POCKET OF PEBBLES WITH A FEW
SHELLS. Being Fragments of Reflection, now and then with
Cadence, made up mostly by the Sea Shore. By the Rev.
William B. Philpott. Second Edition. Picked, Sorted,
Polished anew. With Two Illustrations by George Smith.
Fcap. 8vo. $s.
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. 6s.
Plumptre.— MOVEMENTS in RELIGIOUS THOUGHT.
Sermons preached before the University of Cambridge, Lent Term,
1879. By E. H. Plumptre, D.D, Professor of "Divinity, King's
College, London, Prebendary of St. Paul's, etc. Fcap. 8vo. %s. 6d.
Prescott — THE THREEFOLD CORD. Sermons preached
before the University of Cambridge. By J. E. Prescott, B.D!
Fcap. 8vo. 3/. 6d.
Procter.— A HISTORY OF THE BOOK OF COMMON
PRAYER : With a Rationale of its Offices. By Francis Procter,
M. A. Eighteenth Edition, revised and enlarged. Cr. 8vo. . iosv 63.
The Athenaeum says — "The origin of evety part of tlie Prayer-book
has been diligently investigated, — and there are few 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 themselves."
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. l8mo. 2s. 6d.
The Literary Churchman characterises it as " by far the completest
and. most satisfactory book of its kind we know. We wish it were in
the hands of every schoolboy and every schoolmaster 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. &r. 6d.

THEOLOGICAL BOOKS. 25

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. 3-f. 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. 4s.-6d.
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.
l8mo. Ninth Edition. 3-r. 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 one of greater wisdom and
of deeper experience, that I have readily consented to the request that I
would introduce it by a few words of Preface." ' The book consists of a
series of very brief extracts from a gi-eat variety of authors, in prose and
poetry, suited to tlie many moods of a mourning or suffering mind.
"Mostly gems of the first water." — Clerical Journal.
Rendall.— THE EPISTLE TO THE HEBREWS IN
GREEK AND ENGLISH. With Critical and Explanatory
Notes. By Rev. Frederic Rendall, A.M,formerly Fellow of
Trinity College, Cambridge, and Assistant Master of Harrow
School. Crown 8vo. 6s.
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. 7s- 6a\
Roberts.— DISCUSSIONS ON THE GOSPELS. By the
Rev. Alexander Roberts, D.D. Second Edition, revised and
enlarged. 8vo. 16s.
Robinson.— MAN IN THE IMAGE OF GOD ; and other
Sermons preached in the Chapel of the Magdalen Streatham,
1874—76. ByH. G. Robinson, M.A., late Prebendary of York.
Crown 8vo. 7s. 6d.

26 THEOLOGICAL BOOKS.
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. 5j.
Rushbrooke.— SYNOPTICON : An Exposition of the
Common Matter of the Synoptic Gospels. By W. G. Rushbrooke,
M. L. , Fellow of St. John's College, Cambridge. Printed in colours.
In Six Parts and Appendices. 4to. Part I. 3-y. 6d. Parts II. and
III. 7s. Parts IV. V. and VI. With Indices. IOj. 6d. Ap
pendices, ios. 6d., or the complete work, in one vol. cloth, 35J.
Salmon.— NON-MIRACULOUS CHRISTIANITY, and
other Sermons, preached in the Chapel of Trinity College, Dublin.
By George Salmon, D.D, Chancellor of St. Patrick's Cathe
dral, and Regius Professor of Divinity in the University of Dublin.
Crown 8vo. 6s.
Scotch Sermons, 1880. — By Principal Caird; Rev. J.
Cunningham, D.D. ; Rev. D. J. Ferguson, B.D. ; Professor
Wm. Knight, LL.D. ; Rev. W. Mackintosh, D.D. ; Rev.
W. L. M'Farlan; Rev. Allan Menzies, B.D. ; Rev. T.
Nicoll; Rev. T. Rain, M.A. ; Rev. A. Semple, B.D. ; Rev.
J. Stevenson ; Rev. Patrick Stevenson ; Rev. R. H. Story,
D.D. Third Edition. 8vo. ios. 6d.
The Pall Mall Gazette says — " The publication of a volume of Scotch
Sermons, contributed by members of the Established Church, seems likely
to cause as much commotion in that body as ' Essays and Reviews ' did
in the Church of England."
Selborne.— THE BOOK OF PRAISE: From the Best
English Hymn Writers. Selected and arranged by the Right Hon.
the Earl of Selborne, Viscount Wolmer. With Vignette by
T. Woolner, R.A. i8mo. 4s. 6d.
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 known, are affixed, 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.
Sermons out of Church. By the Author of "John
Halifax, Gentleman." New Edition. Crown 8vo. 6s.

THEOLOGICAL BOOKS. 27
Speaking of this volume the Reviewers remark: " We have read this
book with no small pleasure. The author is well entitled to speak on
many of the questions she has raised here. In many ways her book is
timely." — British Quarterly Review. " We may fairly advise young
housekeepers especially diligently to study the pages devoted to the Seivant
question — but called 'My, Brother's Keeper' — a simple, -practical, wise
treatise on a difficult subject." — Spectator.
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 just closed a volume
of sermons which rings true metal from title page to finis, and proves that
another and very powerful recruit has been added to that small band of
ministers of the Gospel who 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,
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. 7s. 6d.
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.
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. 3-r. 6d.
Stanley.— Works by the Very Rev. A. P. Stanley, D.D, late
Dean of Westminster :
THE ATHANASIAN CREED, with a Preface on the
General Recommendations of the Ritual Commission. Cr.
8vo. 2S.
"Dr Stanley puts with admirable force the objections which maybe
made to the Creed; equally admirable, we think, is his statement of its
advantages"— Spectator.
' THE NATIONAL THANKSGIVING. Sermons preached
in Westminster Abbey. Second Edition. Crown 8vo. 2s. 6d.
ADDRESSES AND SERMONS AT ST. ANDREW'S
in 1872, 187S and 1876. Crown 8vo. 5*

28 THEOLOGICAL BOOKS.
STANLEY (Very Rev. A. P .)— continued.
ADDRESSES AND SERMONS. Delivered during a Visit
to the United States and Canada, in 1878. Crown 8vo. 6s.
Steel.— SERMONS PREACHED IN the CHAPEL OF
HARROW SCHOOL and ELSEWHERE. By the late Rev.
T. H. Steel, M.A, Assistant Master at Harrow, and formerly
Fellow of Trinity College, Cambridge. With a Memoir by Prof.
Nettleship. Crown 8vo. 7s. 6d.
Stewart and Tait.— THE UNSEEN UNIVERSE ; or,
Physical Speculations on a Future State. ' By Professors Balfour
Stewart and P. G. Tait. Tenth Edition, Revised and Enlarged.
Crown 8vo. 6s.
"A most remarkable and most interesting volume, which, probably
more than any that has appeared in modern times, will affect religious
thought on many momentous questions — insensibly it may be, but very
largely and very beneficially." — Church Quarterly. " This book is one
which 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.
Stubbs. — Works by Rev. Charles William Stubbs, M.A,
Vicar of Granborough, Bucks. :
VILLAGE POLITICS. Addresses and Sermons on the
Labour Question. Extra fcap. 8vo. 3.J. 6d.
" The sermons in this book are all worth reading. .... They are full
of warm sympathy for the labourers and sound practical advice to all
classes concerned in the struggle. ' WGuardian.
THE MYTHE OF LIFE, and other Sermons, with an
Introduction on the Social Mission of the Church. Extra fcap.
Svo. y. 6d.
Taylor.— THE RESTORATION OF BELIEF. New and
Revised Edition. By Isaac Taylor, Esq. Crown 8vo. Ss. 6d.
Temple.— SERMONS PREACHED IN THE CHAPEL
of RUGBY SCHOOL. By F. Temple, D.D, Bishop of Exeter.
New and Cheaper Edition. Extra fcap; 8vo. 4s. 6d.
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;"
"Great Men;" "Faith;" "Doubts;" " Scruples ;"" Original Sin ;"
"Friendship;" "Helping Others;" "The Discipline of Temptation;"
"Strength a Duty;" " Worldliness ;" "III Temper;" "The Burial of
the Past."

THEOLOGICAL BOOKS. 29

TEMPLE (Dr.)— continued.
A SECOND SERIES OF SERMONS PREACHED IN
THE CHAPEL OF RUGBY SCHOOL. Second Edition.
Extra fcap. 8vo. 6s.
This Second Series of Forty-two brief, pointed, practical Sermons, on
topics intimately connected with the every-day life of young and old, will be
acceptable to all who are acquainted with the First Series. The folloioing
are a few 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 Knowledge," "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. Svo. 6s.
This Third Series of Bishop Temple' s Rugby Sermons, contains thirty -six
brief discourses, including the " Good-bye" sermon preached on his leaving
Rugby to enter on the office he now holds.
Thornely.— THE ETHICAL AND SOCIAL ASPECT
OF HABITUAL CONFESSION TO A PRIEST. By
Thomas Thornely, B.A, LL.M, Lightfoot and Whewell
Scholar in the University of Cambridge, Law Student at Trinity
Hall and Inns of Court, Student in Jurisprudence and Roman
Law. Crown 8vo. 4s. 6d.
" The calm and judicial spirit in which the inquiry is conducted is in
keeping with the aim of the writer, and we are heartily in sympathy with
him in his conclusions as far as he goes."— London Quarterly. ' " It is
marked by an evident desire to avoid over-statement, and to be strictly
impartial." — Cambridge Review.
Thring.— THOUGHTS ON LIFE-SCIENCE. By Rev.
Edward Thring, M.A. New Edition, enlarged and revised.
Crown 8vo. 7s. 6d.
Thrupp.— AN INTRODUCTION TO THE STUDY AND
USE OF THE PSALMS. By the Rev. J. F. Thrupp, M.A,
late Fellow of Trinity College, Cambridge. New Edition. 2 vols.
8vo. 2$s.
Trench.— Works by R. Chenevix Trench, D.D, Arch-
bishop of Dublin :
NOTES ON THE PARABLES OF OUR LORD.
Fourteenth Edition. 8vo. 12s.

30 THEOLOGICAL BOOKS.
TRENCH (Archbishop)— continued.
This work 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 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,
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. 12s.
In the 'Preliminary Essay' to this work, all the ¦momentous 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 Miracles, i.e. the Greek words by which they are
designated in the New Testament. II. The Miracles and Nature — What
is the difference between a Miracle and any event in tke ordinary course
of Nature? III. The Authority of Miracles — Is the Miracle to command
absolute obedience ? IV. The Evangelical, compared with the other cycles
of Miracles. V. The Assaults on the Miracles — I. The Jewish. 2. The
Heathen (Celsus, etc.). 3. The Pantheistic (Spinosa, etc.). 4. The
Sceptical (Hume). 5. The Miracles only relatively miraculous (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. Ninth
Edition, enlarged. Svo. I2J.
This Edition has been carefully revised, and a considerable number of
new 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 Athenseum says, " a guide in this department of knowledge
to whom his readers may intrust themselves with confidence. His sober
judgment and sound sense are barriers against tlie 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 whole question of the merits if the present version
is gone into in detail, in eleven chapters. Appended is d chronological list
of works bearing on the subject, an Index of the principal Texts con-

THEOLOGICAL BOOKS. 31

TRENCH (Archbishop)— continued.
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-. 6d.
This book is published under the conviction that the assertion often
made is untrue, — viz. that the Gospels are in the main plain and easy,
and that all the chief difficulties of the New Testament are to be found
in the Epistles. These 'Studies,' sixteen in number, are the fruit of a
much larger scheme, and each Study deals with some important episode
mentioned in the Gospels, in a critical, philosophical, and practical man
ner. Many references and quotations are added to the Notes. Among
the subjects treated are: — The Temptation; Christ and the Samaritan
Woman; The Three Aspirants ; The Transfiguration; Zacchaus; The
True Vine; The Penitent Malefactor; Christ and the Two Disciples on
the way to Emmaus.
COMMENTARY ON THE EPISTLES to the SEVEN
CHURCHES IN ASIA. Fourth Edition, revised. 8vo. 8s. 6d.
The present work consists of an Introduction, being a commentary on
Rev. i. 4 — 20, a detailed examination of each of the Seven Epistles, in all
its bearings, and an Excursus on the Historico-Prophetical Interpreta
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. Fourth Edition, en
larged. 8vo. iar. 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 : — I. Augustine's General Views of Scrip
ture and its Interpretation. II. The External Helps for the Interpreta
tion of Scripture possessed by Augustine. III. Augustine's Principles
and Canons of Interpretation. IV. Augustine's Allegorical Interpretation
of Scripture. V. Illustrations of Augustine's Skill as an Interprets- of
Scripture. VI. Augustine on John the Baptist and 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 consuls of Augustine's Exposition of the Sermon on the Mount,
not however a mere series of quotations from Augustine but a connected
account of his sentiments on the various passages of that Sermon, inter
spersed with criticisms by Archbishop Trench.
SHIPWRECKS OF FAITH. Three Sermons preached
teforethVun^ersity of Cambridge in May, 1867. Fcap. Svo. 2s. 6d.

32 THEOLOGICAL BOOKS.
TRENCH (Archbishop)— continued.
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 from perilous reefs and quick
sands, which have been the destruction of many, and which might only too
easily be ours." The John Bull says— "they are, like all he writes, af
fectionate and earnest discourses."
SERMONS Preached for the most part in Ireland. Svo";
icy. 6d.
This volume consists of 7'hirty-two Sermons, the greater part of which
were preached in Ireland ; the subjects are as follow : — Jacob, a Prince
with God and with Men — Agrippa — The Woman that was a Sinner —
Secret Faults— The Seven Worse Spirits — Freedom in the Truth — Joseph
and his Brethren — Bearing one another's Burdens — Christ's Challenge to
the World— The Love of Money — The Salt of the Earth — The A rmour of
God — Light in the Lord — The Jailer ofPhilippi — The Thorn in the Flesh
— Isaiah's Vision — Selfishness— Abraham interceding for Sodom — Vain
Thoughts — Pontius Pilate— The Brazen Serpent — The Death and Burial
of Moses — A Word from the Cross — The Church's Worship in the
Beauty of Holiness — Every Good Gift from Above — On the Hearing of
Prayer — The Kingdom which cometh not with Observation — TPressing
towards the Mark — Saul — The Good Shepherd — The Valley of Dry Bones
— Alt Saints.
LECTURES ON MEDIEVAL CHURCH HISTORY.
Being the Substance of Lectures delivered in Queen's College,
London. -Second Edition, revised. 8vo. I2j.
Contents: — The Middle Ages Beginning — The Conversion of Eng
land — Islam — The Conversion of ' Germany — The Iconoclasts — The
Crusades — The Papacy at its Height — The Sects of the Middle Ages —
77;* Mendicant Orders — The Waldenses — The Revival of Learning —
Christian Art in the Middle Ages, &*c. &°c.
THE HULSEAN LECTURES, 1845-1S46. Fifth Edition,
revised. 8vo. 7s. 6d.
This volume consists of Sixteen Sermons, eight being on ' Tlie Fitness
of Holy Scripture for unfolding the Spiritual Life of Men, ' the others
011 ' Christ, the Desire of all Nations ; or, the unconscious Prophecies:
of Heathendom. '
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 tlie University of St.
Andrew's. Extra fcap. 8vd. 4s. 6d.

THEOLOGICAL BOOKS. 33
Vaughan . — Works by the very Rev. Charles John Vaughan,
D.D, Dean of Llandaff and Master of the Temple.:
CHRIST SATISFYING THE INSTINCTS OF HU
MANITY. Eight Lectures delivered in the Temple Church.
Second Edition. Extra fcap. 8vo. 3^. 6d.
"We are convinced that there are congregations, in number unmistakably
increasing, to whom such Essays as these, full of thought and learning,
are infinitely more beneficial, for they are more acceptable, than the recog
nised type of sermons. " — John' BuH.
THE BOOK AND THE LIFE, and other Sermon's,
preached before the University of Cambridge. Third Edition.
Fcap. 8vo. 4s. 6d.
TWELVE DISCOURSES on SUBJECTS CONNECTED
WITH THE LITURGY and WORSHIP of the CHURCH
OF ENGLAND. Fourth Edition. Fcap. 8vo. 6s.
LESSONS OF LIFE AND GODLINESS. A Selection
of Sermons preached in the Parish Church of Doncaster. Fourth
and Cheaper Edition. Fcap. 8vo. 3*. 6d.
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 whatever 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. 4s. 6d.
The Nonconformist characterises these Sermons as ' ' of practical earnest
ness, of a thoughtfulness that penetrates the common conditions and ex
periences of life, . and brings the tiuths and examples of Scripture to bear
on them with singular force, and of a style that owes its real elegance to
the simplicity and directness which 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 Cambridge in
November, 1866. Second Edition. Fcap. 8vo. 3*. 6d.
Dr. Vaughan uses the word "Wholesome" here in its literal and
original sJse, the sense in which St. Paul uses it, as meaning healthy
s j ™L'„s„_ tci riaht livinz: and iH these Sermons he points out
sound "j^XHtow" characteristics of tie Gospel,
MtheaZhlXw^known vigour of thought w* richness of expression."

34 THEOLOGICAL BOOKS.
VAUGHAN (Dr. C. J.)— continued.
FOES OF FAITH. Sermons preached before the Uni
versity of Cambridge in November, 1868. Second Edition. Fcap.
8vo. $s. 6d.
The "Foes of Faith" preached against in these Four Sermons are: —
/. "Unreality.'" II. "Indolence." III. "Irreverence." IV. "Incon
sistency. "
LECTURES ON THE EPISTLE to the PHILIPPIANS.
Fourth Edition. Crown 8vo. 7s. 6d.
Each Lecture is prefaced by a literal translation from the Greek of
the paragraph which forms its subject, contains first a minute explanation
of the passage on which it is based, and then a practical application of
the verse or clause selected as its text.
LECTURES ON THE REVELATION OF ST. JOHN.
Fifth Edition. Crown 8vo. ios.'6d.
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 with which we 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. ioj. 6d.
THE EPISTLES OF ST. PAUL. For English Readers.
Part I, containing the First Epistle to the Thessalonians.
Second Edition. Svo. is. 6d.
It is the object of this work to enable English readers, unacquainted
¦ with Greek, to enter with intelligence into the meaning, connexion, and
phraseology of the writings of the great Apostle.
ST. PAUL'S EPISTLE TO THE ROMANS. The Greek
Text, with English Notes. Fifth Edition. Crown 8vo. 7s. 6d.
The Guardian says of the Work — "For educated young men his com
mentary seems to fill a gap hitherto unfilled. . . . Asa whole, Dr. Vaughan
appears to us to have given to the world a valuable book of original and
careful and earnest thought bestowed on the accomplishment of a work
which will be of much service and which is much needed."
THE CHURCH OF THE FIRST DAYS.
Series I. The Church of Jerusalem. Third Edition.
„ II. The Church of the Gentiles. Third Edition.
„ III. The Church of the World. Third Edition.
Fcap. 8vo. 4s. 6d. each.
The British Quarterly says— " These Sermons are worthy of all praise,
and are models of pulpit teaching."

THEOLOGICAL BOOKS.

35

VAUGHAN (Dr. C. y\— continued.
COUNSELS for YOUNG STUDENTS. Three Sermons
preached before the University of Cambridge at the Opening of
the Academical Year 1870-71. Fcap. 8vo. 2s. 6d.
NOTES FOR LECTURES ON CONFIRMATION,
with suitable Prayers. Eleventh 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. 3s. 6d.
WORDS FROM THE CROSS : Lent Lectures, 1875 ; and
Thoughts for these Times : University Sermons, 1874. Extra fcap.
8vo. 4s. 6d.
ADDRESSES TO YOUNG CLERGYMEN, delivered at
Salisbury in September and October, 1875. Extra fcap. 8vo. 4s. 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. %s. 6d.
THE SOLIDITY OF TRUE RELIGION ; and other
Sermons. Second Edition. Extra fcap. 8vo. y. 6d.
MEMORIALS OF HARROW SUNDAYS. A Selection
of Sermons preached in the Chapel of Harrow School. Fifth
Edition. Crown 8vo. ios. 6d.
SERMONS IN HARROW SCHOOL CHAPEL (1847).
8vo. ios. 6d.
NINE SERMONS IN HARROW SCHOOL CHAPEL
(1849). Fcap. 8vo. 5s.
"MY SON, GIVE ME THINE HEART;" Sermons
preached before the Universities of Oxford and Cambridge, 1876
—78. Fcap. 8vo. 5s.
THE LORD'S PRAYER. Second Edition. Extra fcap.
8vo. 3-r. 6d.
REST AWHILE : Addresses to Toilers in the Ministry.
Extra fcap. 8vo. Ss.
TEMPLE SERMONS. Crown 8vo. ior. 6d.
This volume contains a selection of the Sermons preached by Dr.
Vaughan in the Temple Church during the twelve years that he has held
the dignity of Master.
AUTHORISED OR REVISED ? Sermons on some of the
Texts in which the Revised Version differs from the Authorised.
Crown 8vo. 7s. 6d.

36 THEOLOGICAL BOOKS. 
Vaughan (E. T.)— SOME REASONS OF OUR CHRIST
IAN HOPE. Hulsean Lectures for 1875. By E. T. Vaughan,
M.A, Rector of Harpenden. Crown 8vo. 6s. 6d.
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*. 6d.
CHRISTIAN EVIDENCES AND THE BIBLE. New
Edition, revised and enlarged. Fcap. 8vo. $s. 6d.
THE PRESENT TRIAL OF FAITH. Sermons preached
in St. Martin's Church, Leicester. Crown 8vo. gs.
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.
Vita.-^-LINKS AND CLUES. By Vita. Crown 8vo. 6s.
" It is a long time since we have read a book so full of the life of a true
spiritual mind. . . . Indeed, it is not so much a book to read through, as
¦ to read and return to as you do to the Bible itself, from which its whole
significance is derived, in passages Suited to the chief interest and difficulties
of the moment. .... We cannot too cordially recommend a book which
awakens the spirit, as hardly any book of the last few years has awakened
it, to the real meaning of the Christian life." — Spectator.
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. 4s. 6d.
Westcott. — Works by Brooke Foss Westcott, D.D.,
Regius Professor of Divinity in the University of Cambridge ;
Canon ¦ of Peterborough :
The London Quarterly, speaking of Dr. Westcott, says — "To a learn
ing and accuracy which command respect and confidence, he unites what
are not always to be found in union with these qualities, the no less valuable
faculties of lucid ai~rangement and graceful and facile expression."
AN INTRODUCTION TO THE STUDY OF THE
GOSPELS. Sixth Edition. Crown 8vo. ios. 6d.
The author's chief object in this work has been to shew that there is
a true mean between the idea of a formal harmonization of the Gospels
and the abandonment of t/ieir absolute truth. After an Introduction on
the General Effects of the course of Modern Philosophy on the popular
views of Christianity, he proceeds to determine in what way the principles
therein indicated may be applied to the study of the Gospels.

THEOLOGICAL BOOKS. 37
WESTCOTT (Dr.)— continued.
A GENERAL" SURVEY OF THE HISTORY OF THE
CANON OF THE NEW TESTAMENT during the First Four
Centuries. Fifth Edition, revised, with a Preface on 'Super
natural Religion.' Crown 8vo. ios. 6d.
The object of this treatise is to deal with the New Testament as a whole,
and that on purely historical grounds. The separate books of which it is
composed are considered not individually, but as claiming to be parts of the
apostolic heritage of Christians. ' ' The treatise," says the British Quarterly,
"is a scholarly performance, learned, dispassionate, discriminating,
worthy of his subject and of the present state of Christian literature in
relation to it."
THE BIBLE IN THE CHURCH. A Popular Account
of the Collection and Reception of the Holy Scriptures in the
Christian Churches. Seventh Edition. i8mo. 4s. 6d.
A GENERAL VIEW OF THE HISTORY OF THE
ENGLISH BIBLE. Second Edition. Crown 8vo. ios. 6d.
The Pall Mall Gazette calls the work "A brief, scholarly, and, to a
great extent, an original contribution to theological literature."
THE CHRISTIAN LIFE, MANIFOLD AND ONE.
Six Sermons preached in Peterborough Cathedral. Crown 8vo.
2s. 6d.
THE GOSPEL OF THE RESURRECTION. Thoughts
on its Relation to Reason and History. Fourth Edition, revised.
Crown 8vo. 6s.
ON THE RELIGIOUS OFFICE OF THE UNIVER
SITIES. Crown 8vo. 4s. 6d.
"  There is wisdom, and truth, and thought enough, and a
harmony and mutual connexion sunning through them all, which makes
the collection of more real value than many an ambitious treatise." —
Literary Churchman.
THE REVELATION OF THE RISEN LORD. Second
Edition, with a new Preface. Crown 8vo. 6s.
THE HISTORIC FAITH : Short Lectures on The
Apostles' Creed. Crown 8vo. 6s.
Westcott— Hort.— THE NEW TESTAMENT IN THE
ORIGINAL GREEK. The Text Revised by B. F. Westcott
D.D., Regius Professor of Divinity, Canon of Peterborough, and
F T A HORT, D.D, Hulsean Professor of Divinity, Fellow ot
Emmanuel College, Cambridge; late Fellows of Trinity College,
Cambridge. 2 vols. Crown 8vo. ios. 6d. each.
Vol I Text. Vol. II. Introduction and Appendix.

38 THEOLOGICAL BOOKS. 
WESTCOTT-HORT-cm4«!«/.
" The Greek Testament as printed by the two Professors must in future
rank as one of the highest critical authorities amongst English scholars.
-—Guardian. " It is probably the most important contribution to Biblical learning tn
our generation." — Saturday Review.
" The object in view is to present the original words of the New Testa
ment as nearly as they can be determined at the present time, to arrive at
the texts of the autographs themselves so far as it is possible to obtain it by
the help of existing materials  We attach much excellence to this
manual edition of the Greek Testament, because it is the best contribution
which England has made in modern times towards the production of a
pure text. . . . It bears on its face evidences of calm judgment and com
mendable candour. The student may avail himself of its aid with much
confidence. The Introduction and Appendix specially deserve minute
attention. " — Athenseum.
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. 3s. 6d.
"It would be difficult to praise too highly the spirit, the burden, the
conclusions, or the scholarly finish df 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 s.
The author believes that the present work is the nearest a-bproach to
a complete Concordance of every word 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 Hebrew language is not
absolutely necessary to the profitable use of the work.
Worship (The) of God and Fellowship among
Men. Sermons on Pubhc Worship. By Professor Maurice,
and others. Fcap. 8vo. $s. 6d.
Yonge (Charlotte M.)— Works by Charlotte M.Yonge,
Author of 'The Heir of Redclyffe ':
SCRIPTURE READINGS FOR SCHOOLS AND FA
MILIES. 5 vols. Globe 8vo. is. 6d. With Comments, 3-r. 6d. each.
First Series. Genesis to Deuteronomy.
Second Series. From Joshua to Solomon.

THEOLOGICAL BOOKS. 3g

YONGE (Charlotte M.)— continued.
Third Series. The Kings and Prophets.
Fourth Series. The Gospel Times.
Fifth Series. Apostolic Times.
Actual need has led the author to endeavour to prepare a reading book
convenient for study with children, containing the very words of the
Bible wuh only a few expedient omissions, and arranged in Lessons ot
such length as by experience she has found to suit with children's ordinary
power of accurate attentive interest. The verse form has been retained be
cause of tts convenience for children reading in class, and as more re
sembling their Bibles; but the poetical portions have been given in their
lines. Professor Huxley at a meeting of the London School-board, tar-
ticularly mentioned the Selection made by Miss Yonge, as an example of
how selections might be made for School reading. " Her Comments are
models of their kind." — Literary Churchman.
THE PUPILS OF ST. JOHN THE DIVINE. New
Edition. Crown 8vo. 6s.
" Young and old will be equally refreshed and taught by these pages
in which nothing is dull, and nothing is far-fetched. "—Churchman '
PIONEERS AND FOUNDERS ; or, Recent Workers in
the Mission Field. With Frontispiece and Vignette Portrait of
Bishop Heber. Crown 8vo. 6s.
The missionaries whose biographies are here given, are — John Eliot
the Apostle of the Red Indians ; David Brainerd, the Enthusiast; Christ
ian F. Schwartz, the Councillor of Tanjore; Henry Martyn, the Scholar-
Missionary; William Carey and Joshua Marshman, the Serampore Mis
sionaries; the Judson Family; the Bishops of Calcutta — Thomas
Middleton, Reginald Heber, Daniel Wilson; Samuel Marsden, the Aus
tralian Chaplain and Friend of the Maori; John Williams, the Martyr
of Erromango; Allen Gardener, the Sailor Martyr; Charles I'rederick
Mackenzie, the Martyr of Zambesi.
Zechariah, Hebrew, and LXX., The Hebrew
Student's Commentary on. With Excursus on several Grammatical
Subjects. By W. H. Lowe, M.A., Hebrew Lecturer at Christ's
College, Cambridge. Demy 8vo. I or. 6d.
" This is a useful and scholarly work. The notes are intended to in
clude the wants of comparative beginners in Hebrew, but they contain much
also that will be of value to those who are more advanced ; they are always
sound, and direct the students attention to just such points of impm-tance
as he is likely to overlook. The volume abounds with suggestions and
cautions, for which every diligent reader of Hebrew will be grateful ; and
those who desire to strengthen and increase their knowledge of the language
cannot do better than peruse it attentively . . . Altogether we welcome Mr. '
Lowe's volume as a real help to the study of Hebrew in this country," -~
Academy.

THE "BOOK OF PRAISE" HYMNAL,
COMPILED and arranged by THE RIGHT HON. THE
EARL OF SELBORNE, VISCOUNT WOLMER.
In the following four forms : —
A. Beautifully printed in Royal 32mo., limp cloth, price 6d.
B. „ ,, Small 18mo., larger type, cloth limp, Is.
C. Same edition on fine paper, cloth, Is. 6d.
Also an edition with Music, selected, harmonized, and composed
by JOHN HTJI1T1AW, in square 18mo., cloth, 3s. 6d.
The large acceptance which has been given to " The Book of Praise"
by all classes of Christian people encourages the Publishers 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 who seek uniformity in common worship as a means
towards that unity which pious souls yearn after, and which our Lord
prayed for in behalf of his Church. "The office of -a hymn is not to
teach controversial Theology, but to give the voice of song to practical
religion. No doubt, to do this, it must embody sound doctrine ; but it
ought to do so, not after the manner of the schools, but with the breadth,
freedom,- and simplicity of the Fountain-head." On this principle has
Sir R. 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
Lords Prayer.
Part III. Hymns for natural and sacred seasons.
There are 320 Hymns in all.

CAMBRIDGE : PRINTED BY J. PALMER,

YALE UNIVERSITY LIBRARY

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