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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

THE SPIRITUAL TEACHING
OF CHRIST'S LIFE

THE
SPIRITUAL TEACHING
OF CHRIST'S LIFE

BY
Rev. Prof. G. HENSLOW, M.A., F.L.S., etc.
AUTHOR OF
*' EVOLUTION AND RELIGION," "CHRISTIAN BELIEFS RECONSIDERED IN THE
LIGHT OF MODERN THOUGHT," "PRESENT-DAY RATIONALISM CRITICALLY
EXAMINED," "CHRIST, NO PRODUCT OF EVOLUTION," "THE AT-ONE-MENT,
OR THE GOSPEL OF RECONCILIATION," ETC., ETC.

LONDON
WILLIAMS & NORGATE
14 HENRIETTA STREET, COVENT GARDEN
1906

CONTENTS

CHAP. PAGE
I. THE WORLD'S PREPARATION FOR THE COMING
OF JESUS CHRIST .... 9
2. THE PROCLAMATION OF THE GOSPEL OF CONDUCT 2 2
3. THE CHILD IN THE TEMPLE; OR, THE FATHER
HOOD OF GOD REVEALED IN THE PERSON OF
JESUS CHRIST . ' . . .36
4. ST JOHN THE BAPTIST, THE LAST OF THE MORAL
TEACHERS . . . . .51
5- JESUS CHRIST, THE FIRST OF THE SPIRITUAL
TEACHERS . . . . .62
6. JESUS CHRIST, THE WORD, OR THE LIFE OF MAN 7 1
7. THE TEMPTATION IN THE WILDERNESS, AND ITS
SPIRITUAL TEACHING . . .82
8. THE SERMON ON THE MOUNT, THE SPIRITUAL
BASIS OF THE CHRISTIAN RELIGION ... 90
9. THE EXTERNAL LAWS OF THE- OLD TESTAMENT
CONTRASTED WITH THE INTERNAL PRINCIPLES
OF CHRISTIANITY, OR THE " CHRIST-LIFE " . 106
10. THOUGHTS ON THE PARABLES OF OUR LORD,
ILLUSTRATED BY THE " VINEYARD " . . 1 29
s

CONTENTS
CHAP. fAGE
II. THE DIVINE SOURCE OF THE " CHRIST-LIFE " IN
man; and our lord's MOTIVE power in
REGENERATING THE WORLD . . .143
12. CHRIST'S MIRACLES AND THEIR SPIRITUAL
TEACHING . . . . .150
13. CHRIST'S REPUDIATION OF FASTING, AND THE
TRUE FASTING OF A CHRISTIAN . . 169
14. THE SPIRITUAL TEACHING OF THE LAST SUPPER 1 78
15. THE CRUCIFIXION, OR CHRIST'S VOLUNTARY
DEATH ON BEHALF OF MAN, AND ITS GREAT
SPIRITUAL LESSON OF LOVE . . . 190
16. THE MEANING OF " BLOOD " . . .199
17. THE PROOFS OF THE RESURRECTION, AND ITS '
SPIRITUAL TEACHING . . . 206
18. THE POWER OF THE RESURRECTION AND THE
"HOPE" OF IMMORTALITY . . . 226
19. PERSONAL INSPIRATION; OR, THE SPIRITUAL
CONSEQUENCES TO MAN OF OUR LORD'S
RESURRECTION .... 238

INDEX

249

PREFACE
THE reader may think that there are already
enough books in the world upon the Life of Christ and
its Teachings; but the Christ-life is many-sided, so
that one generally finds something fresh and suggestive
in each contribution to this endless theme. I venture,
therefore, to add my quota to the common stock.
Herein I would observe that I am fully convinced
not only that Religion must be spiritual before
everything — i.e. it is centred in character and
conduct; these, not belief in dogmas, constitute
Salvation — but that most of our ecclesiastical
doctrines require in the main to be restated, in order
to bring them into harmony with present-day
scientific thought and revised interpretations of
Scripture. With these objects in view, I have paused at the
principal events in our Lord's life and tried to educe
the spiritual lessons involved in them.
In so doing, certain of the doctrines of the Church
will come in for consideration ; and I have not
hesitated to try to point out wherein they seem to me
to be devoid of a sound basis ; because they were
7

PREFACE
framed in an unscientific age, and unfortunately
largely deduced from the Latin Vulgate, which often
misrepresents the original Greek Testament.
Consequently our Church's doctrines often fail to
meet the necessary conditions which the modern
scientific spirit demands.
I made an attempt to sketch out the present
conception of the Church's doctrines in a work
entitled, Christian Beliefs reconsidered in the Light
of Modern Thought (1882), now out of print; but in
the present volume I shall emphasise their teachings,
rather than the dogmatic beliefs which have arisen
out of the Gospel Memoirs of Jesus Christ.

THE SPIRITUAL TEACHING
OF CHRIST'S LIFE
CHAPTER I
THE WORLD'S PREPARATION FOR THE COMING
OF JESUS CHRIST
" Sacrifice and offering thou hast no delight in ;
Mine ears hast thou opened :
Burnt offering and sin offering hast thou not required.
Then said I, Lo, I am come ;
In the roll of the book it is written of me :
I delight to do thy will, O my God;
Yea, thy law is within my heart." 1
THIS Psalm, doubtless unintentionally by the writer,
foreshadows Jesus Christ and Christianity.
" I am come," or the Advent, is generally regarded
as only referable to the birth of Jesus Christ in the
flesh ; but it really began thousands of years before
He appeared among men.
Christ's personality as the Son of God 2 stands for
1 Ps. xl. 6-8.
2 "Son of" in Hebrew means, in a metaphorical sense,
partaking of the same nature as the object : thus " son of Belial "
is a wicked man ; " son of righteousness," a righteous man ; Son
of God, with " divine qualities," etc.
9

SPIRITUAL TEACHING OF CHRIST'S LIFE
the ideal conception of God, and as the Son of Man for
the ideal conception of humanity.
That Deity would come upon earth, so that men
could " see the Father," has been the desire of man
at all times.
The Old Testament exhibits the progressive con
ceptions of the character of God as well as the slow
evolution of the morality of man. Glimpses of the
truth had thus been seen " before Abraham was."
In the story of Adam and Eve, the earliest
conception of the Deity was a human being, repre
sented as walking in the Garden of Eden, wherein
he lived ; and there is little doubt that the next
and earliest conception of spiritual beings, such as
demons and gods, were deceased men and ancestors
or rulers.
This is seen in the offering of roast meat, vegetables,
and drink to the gods, who were supposed to like what
they had been accustomed to enjoy as living men.
In later times the burning of incense and fat was
added, the odorous dense smoke of which, it was
supposed, would rise high enough to reach the god
and so remind him of the presence of the suppliant
below. These gods were supposed to be somewhere above,
out of sight, and possibly out of hearing human
prayers ; so that, as it is said in Revelation : " An
other angel came and stood over the altar, having a
golden censer ; and there was given unto him much
incense, that he should add it unto the prayers of all
10

THE PREPARATION FOR CHRIST
the saints upon the golden altar, which was before the
throne." 1
The word " memorial " is used in the above sense
of "calling to remembrance":2 we thus read of
Cornelius : " Thy prayers and thine alms are gone up
for a memorial before God." 3
Of course the original motive of all sacrifices was
appeasement. We see this in Noah's burnt-offering
after the flood ; for " the Lord smelled the sweet
savour; and the Lord said in his heart, I will not
again curse the ground any more for man's sake."4
Dr A. S my the Palmer has observed that " the
earliest mention of incense seems to be that of the
Chaldean deluge tablet, which is held to have been
written 2200 B.C. In this tablet Pir-Napishtim, the
Babylonian Noah, having issued safe from his vessel,
says : —
" I made an offering of incense on the mountain top.
Seven and seven tripods I set,
Into their bowls I poured calamus,
Cedar, fragrant herbs ;
The gods snuffed the odour,
The gods snuffed the pleasant odour,
The gods like flies swarmed above the sacrificer."
" The very much later Mosaic account of the flood
mentions that ' the Lord smelled the sweet savour '
of Noah's burnt-offerings. Hommel, moreover, notes
that the expression, azkarah, usually translated ' sweet
1 Rev. viii. 3.
2 Elsewhere it has the more usual and modern signification.
3 Acts x. 4. 4 Gen. viii. 21.
II

SPIRITUAL TEACHING OF CHRIST'S LIFE
savour ' of the meat offering,1 is really identical with
zakar, the male (or best) kind of incense" (Ancient
Hebrew Tradition, p. 280).
Dr Palmer finally observes : " Can we be greatly
surprised, then, if the attitude of many men of culture
towards incense, when its fragrant smoke is seen
rising in our churches at the close of the nineteenth
century, betrays something of the same amused
interest with which they would behold a savage
clattering his pots and pans together to frighten away
the devouring demon which is causing the sun to be
eclipsed?" (The Church Gazette, Nov. 11, 1899).
On some occasions it appears that trumpets were
blown with the same object as incense, so that the
sound might reach the god. " In the seventh month,
in the first day of the month, shall be a solemn
rest unto you, a memorial of blowing of trumpets, an
holy convocation." 2 So again : " When ye go to war
in your land against the adversary that oppresseth
you, then ye shall sound an alarm with the trumpets ;
and ye shall be remembered before the Lord your
God, and ye shall be saved form your enemies.3
As an example of the use of shouting and blowing
of trumpets for the Lord's help, the fall of Jericho may
be mentioned. " The priests blew the trumpets : and
it came to pass when the people heard the sound of
the trumpet, that the people shouted with a great
shout, and the wall fell down flat, so that the people
1 E.g. Lev. ii. 9, 16. 2 Lev. xxiii. 24, 25.
3 Num. x. 9.
12

THE PREPARATION FOR CHRIST
went up into the city, every man straight before him,
and they took the city ; " " for the Lord hath given
you the city," as J oshua had said.1
Previously to Moses, there does not appear to have
been any ethical ideas entertained by the Israelitish
ancestry. Not till Sinai is reached was there a berith
established or any proclamation of the Deity's will and
determination to be the God of Israel, or that the
people must obey Him alone of all the other gods of
the nations.
Moses is said to have asked to see His glory. God
declines to show His face, but condescends to show
His " goodness " ; i.e. we may assume to mean
righteousness and mercy, the traits exhibited at the
Red Sea, where and when He "redeemed," i.e.
rescued His people Israel from Pharaoh. Henceforth
He becomes the special God 2 of the nation only.
As the characters of the gods were supposed to be
those of their worshippers, the Eastern conceptions of
them were often as cruel or rather more so than that of
men themselves. We need not be surprised to hear that
He commanded Joshua to annihilate all the populace,
" male and female, young and old," when He sacked,
Jericho; just as Ulysses did to a town he found on the
coast of Thrace. All nations were naturally at enmity,
if no treaty existed. As the nations were, so was the
conception of their gods.
Berith, as has been shown, was not a " covenant,"
but an arrangement entirely determined by " Jehovah."
1 Josh. vi. 1 6, 20. 2 Ex. xxxiii. 19.
13

SPIRITUAL TEACHING OF CHRIST'S LIFE
If He chose to make a law, the people must obey it or
suffer in consequence.
Consequently the Israelites regarded the increase
of their flocks and herds, their corn, wine, and oil, as
rewards for keeping His statutes and ordinances, and
the sword, the famine, and the pestilence as direct
punishments for the nation coming from Jehovah.
In course of time the advancing religious genius
saw that He cared for individuals who were afflicted,
as well as the nation in its entirety ; and so He was
said to be the " God of the fatherless and the widow."
Hence by some indefinite period after the exile,
there had been formed a very different conception of
the Deity from that entertained at the beginning as
recorded in Genesis.
But besides being at first the local, and, so to say,
terrestrial God of Israel, God in time became again en
throned in heaven; so that all His terrestrial blessings,
as well as punishments, came down from above. Thus
as He rained down fire and brimstone on Sodom and
Gomorrah, so He gave rain and fruitful seasons, as
St Paul said.
God came, too, to be called " holy," but not at first
in any ethical sense. The word was primarily used in a
ritual connection only. In regard to the question,
" Who is able to stand before the Lord, this holy
God ? 1 all that was understood by this expression was
that His " holiness " implied superiority above every
thing. 1 i Sam. vi. 20.

THE PREPARATION FOR CHRIST
A further and ethical stage is reached in Habakkuk,
who said : " Thou art of purer eyes than to behold
evil, and thou canst not look on perverseness." 1
Although God is early said to be " full of compas
sion, and gracious, slow to anger, and plenteous in
mercy and truth," 2 these words are now believed to
be by a later redactor, and represent a much more
advanced conception of the God of Israel.
It is not until the exilic and post-exilic periods
that the conception of the Deity, as expressed by the
psalmists, occupies the greatest spiritual elevation of
all times preceding the first century of our era.
Though Jehovah was primarily only the local God
of the Jews, in time His power over other nations
began to be recognised, as in the words, " Shall not
the Judge of all the earth do right," " God is King of
all the earth," etc.3
Turning to such literature as has come down
to us of the post-exilic period, we have the Book
of Daniel, written about 150 B.C., the Book of
Enoch, the Psalms of Solomon, and the Book of
Ezra the prophet, all being of the first or second
century B.C.
With a few others these works constitute the so-
called Pseudepigraphic writings, and give us a very
1 Hab. i. 13. 2 Ex. xxxiv. 6.
3 Ps. xlvii. 7. The expression, " the ark of the covenant of
the Lord of all the earth" (Joshua iii. 1 1, 13), is apparently a
late substitution for " the Lord of hosts " (as in Ps. Ixxx.), i.e. the
hosts of Israel. 15

SPIRITUAL TEACHING OF CHRIST'S LIFE
good idea of what was the prevailing thought about
God at that time among the Jews.
A sad tone prevails.1 The writers are perplexed,
in that while God loves His peculiar people, yet why
are they trodden under foot by the nations whom
He hates, who are " regarded as nought," or are " as
spittle " ? " Lord, how long ? " is the burden. An
angel comes to Ezra to explain why these things
are so ; but he cannot say much more than common
place truths, for of course the angel is only Ezra's
own mind.
An interesting feature in these writings is the
appearance of words and phrases which are antici
patory of their use in the Gospels.2 Indeed so many
coincidences occur between the Book of Enoch and
our Lord's utterances, that He must have been very
familiar with these writings.
James, it will be remembered, quotes from the
Book of Enoch as well as from the Assumption of
Moses ; but is mistaken in supposing that the
Patriarch wrote the former.
The following are a few quotations from the Psalms
of Solomon, probably written about 50 B.C. : —
" O Lord God, thou art kind and merciful, the
1 Such is still observable in the Jew's prayer-book used
to-day. 2 I have collected a large number of coincidences, omitting
the part known as the " Three Parables," as some think that it
is post-Christian. They will be found in The Church of
England Pulpit and Ecclesiastical Review for Feb. 16, 1901,
under the title, "Christ and the Book of Enoch "
16

THE PREPARATION FOR CHRIST
refuge of the poor." x " Thou nourisheth kings, rulers,
and peoples ; who is the hope of the poor and the
toiler, if not thou, O Lord ? "
Still, that Israel is the favoured one of all nations,
is the belief.
"Thou wilt pity the race of Israel for ever, nor
thrust him from thy presence. . . . Thou art the
God, and we the people whom thou lovest. Look
and pity Israel, O God, because we are thine, and
do not put away thy pity from us."
So, too, the old contrast of destruction of the
Gentiles and salvation for Israel alone is still believed
in : " The kingdom of our God is for ever ; but
upon the Gentiles is judgment. . . . He will have
the people of the Gentiles to serve him as slaves
under his yoke."
Then follows the prayer for the Son of David to
come : " Lo ! O Lord, raise up for them their king,
the Son2 of David, in due season, whom thou
knowest, O God, to rule over Israel, thy child."3
" He shall purify Jerusalem in sanctification, 4 as at
the first. Nations will come from afar to see his
glory, bringing gifts5 ... to behold the glory of
the Lord. . . . And the King himself is just, taught
of God."
Coming now to the first century of our era, a
prominent feature in the New Testament is the
1 Ptochos, the same word in " Blessed are the poor in spirit."
2 Huion. 3 Paida sou.
1 Hagiasmo. 6 Cf. Matt. ii. 1-12.
17

SPIRITUAL TEACHING OF CHRIST'S LIFE
application made by the writers of the prophetical
books by adapting them to Jesus Christ.
It is often, as it were, taken for granted that
passages in Isaiah actually meant to refer to
Jesus Christ, even when the name Messiah is not
given. It is now a recognised fact that the Servant of the
Lord means the true Israelites who followed the
teaching of the prophets, and not that of the priests
only. This small body does not come before us very
prominently ; yet the character they are represented
as bearing, was, so to say, anticipatory of that of
Christ. Hence, in a general way, what was true of
them was also true — though infinitely more so — of
Jesus Christ.
Though St Mark tells us that "all the Jews,"1
and not only the Pharisees like St Paul before
his conversion, regarded the minutiae of ceremonial
service as all-important, yet there was still a minority
who accepted the more spiritual teaching of the
prophets. Such personages as Simeon2 and Anna,3
Nathanael,4 and perhaps we might add the name of
Joseph, 5 were types of true Israelites.
They represented those who were alluded to by
the Psalmists and prophets under the personified
" Servant of Jehovah."
Isaiah, for example, gives us a portrait of this
1 Mark vii. 3. 2 Luke ii. 25. 3 Luke ii. 36.
4 John i. 47. » Matt. i. 19.
18

THE PREPARATION FOR CHRIST
ideal : l " Chapter xlix. introduces Jehovah's ideal
Servant, describing dramatically his person and
experiences, and announcing more distinctly than
before (c. xiii. 6) the twofold nature of his mission
(vv. I— 13) ; in vv. 14-26 the prophet meets objections
arising out of Israel's want of faith ; c. 1. 4-9, the
ideal servant is again introduced, recounting in a
soliloquy the manner in which he discharges his
prophetic mission, and the trials which attend it ;
v. 10 ff, is the prophet's own exhortation to his fellow-
countrymen. "C. Hi. 13-c. liii. 12 deals again with the figure of
Jehovah's ideal Servant, and develops under a new
aspect his character and work. It represents, namely,
his great and surprising exaltation, after an antecedent
period of humiliation, suffering, and death, in which, it
is repeatedly stated, he suffered, not (as those who saw
him mistakenly imagined) for2 his own sins, but for
the sins of others'' 3
The Fortieth Psalm may be chosen as another
illustration of the servant's utterances : " It was not
merely that they were in distress. It was that the
people, in spite of numerous unworthy members, was
sound at the heart. It was that the Israel within
Israel had put its trust in Yahwe, and not turned
aside to the false gods of the populations by which
1 From the Introduction to the Literature of the Old Testa
ment, Dr S. R. Driver, p. 220.
2 Heb. min., i.e. "on account of" ; cf. dia., Rom. iv. 25.
3 Dr Driver, op. cit. chap. iii. " Isaiah."
19

SPIRITUAL TEACHING OF CHRIST'S LIFE
they were surrounded. In short, "the man" (v. 4)
means " the people," i.e. the association of faithful
Israelites whose voice is heard in so many parts of
the Psalms.
" There is a similar personification in the third
chapter of the Lamentations, which opens with the
words : ' I am the man that has seen affliction by
the rod of his wrath ; he has led me and brought me
into darkness and not into light.'
" This was the complaint of faithful Israel in its
adversity. But Psalm xl. neutralises this by the
opposite statement: ' Happy the man who puts his trust
in Yahwe,' i.e. virtually, ' I am the man who has put
his trust in Yahwe, and my God has rewarded me with
a happiness which all other men may envy, but
which they can hope to share by becoming
proselytes.' " x
In this modern interpretation of all those passages
which speak of or describe the " Servant of Jehovah "
as typical of " Israelites indeed," it will be seen how
they all foreshadow the advent of Him who per
sonified the Servant as the actual Ideal in the flesh.
They were unintentional forecasts of Jesus : but as
history is constantly repeating itself, so the life and
environment of the persecuted and suffering righteous
ones of old find their counterpart in Jesus Christ
and His time.2
1 The Christian Use of the Psalms, by Dr T. K. Cheyne,
p. 128.
2 Read, for example, Wisdom of Solomon, ch. ii.
20

THE PREPARATION FOR CHRIST
The point, therefore, to notice in the foregoing is,
that there is a gradual elevation of character recog
nised, both in the conception of God and what He
requires in man. In the next chapter we shall see
that the advent of Jesus Christ is really the advent
of the Gospel of Character and Conduct, or the
" Kingdom of Heaven " upon earth. Such is our
"religion." While the conception of God receives
a vast development through the person of Jesus
Christ

21

CHAPTER II
THE PROCLAMATION OF THE GOSPEL OF CONDUCT
We have seen what our Lord implied by saying —
"Before Abraham was, I AM," that the laws of
righteousness and goodness are from all eternity,
though the realisation of them in God was by slow
evolution. We know, however, that the high
standard gradually reached by the Psalmists almost
sank out of sight after the return from captivity.
Pharisaism, legality, letter-service, together with all
their heavy burdens, too great to be borne, had grown
up like hideous weeds in the neglected garden of
God. A new spiritual birth of humanity was necessary ;
and it was Christ's mission to regenerate mankind,
and once more establish God's laws of love and
purity within the heart of the world.
We speak of the advent of Jesus Christ on His
birth at Bethlehem ; but it is more important to
consider what may be called the spiritual birth of
the Kingdom of Heaven upon earth : first, individually
in our own hearts — for the Kingdom of Heaven is
22

THE GOSPEL OF CONDUCT
within us — i.e. a regeneration to a life of righteous
ness in this world ; and, secondly, to a resurrection to
a continuance of life in an eternal kingdom of God
hereafter. To establish this, Jesus was born as a human being
into this world.
To establish the second form of the Kingdom of
Heaven or the Church on earth, He rose from the
dead. In order to take a general view of what Christ
came to teach us, we must try to put ourselves in
imagination at the time and ask what were the pre
vailing religious ideas of the Jews in the first century
of our era, and why was it necessary for Jesus Christ
to come to change them ?
In short, why was not the religion of the Jews
sufficient for all time ?
We will first turn to Isaiah, who lived more than
seven hundred years before Christ.
In the first chapter we find that the Jews used to
celebrate new moons and Sabbaths, to hold feast days
and solemn assemblies ; that they burnt incense,
sacrificed bullocks, rams, lambs, and he-goats.
Now what is the Lord God reported to have said
about all this through the mouth of His prophet?
" To what purpose is the multitude of your sacrifices
unto me ? . . . Bring, no more vain oblations ; incense
is an abomination unto me. . . . Wash you, make
you clean ; cease to do evil, learn to do well ; seek
judgment, relieve the oppressed ; judge the fatherless
23

SPIRITUAL TEACHING OF CHRIST'S LIFE
and plead for the widow." " Who hath required this
of your hand to trample my courts ? " l
We may here add the words of Hosea : " I desire
mercy and not sacrifice." 2
But the Jews heeded it not. They still offered
bullocks, burnt incense, and trampled the House of
God when Christ came.
The whole of the religious services of the Jews
(as it was also that of the heathen or Gentiles)
consisted of rites, ceremonies, perfunctory prayers
and sacrifices of animals, i.e. merely outward per
formances; and all was done with the idea of
appeasing God, in order to reconcile Him to them
selves. What was the Lord God's reply? That all this
outward service was an abomination to Him.
But then follows the invariable offer of gracious
pardon : " Come now, let us reason together ; though
your sins be as scarlet, they shall be as white as
snow. . . . I will restore thy judges as at the first. . . .
Afterward thou shalt be called, the city of righteous
ness."3 Nearly eight hundred years afterwards we read St
John's allegorical description of the descent of this
New Jerusalem, coming down from Heaven, by
which he meant the establishment of Christianity
upon earth.
Now let us turn to the story in the Gospel and see
1 Isa. i. n, 13, 16, etc. 2 Hos. vi. 6.
3 Isa. i. 18 ff.
24

THE GOSPEL OF CONDUCT
how Jesus of Nazareth entered the old Jerusalem,
thereby symbolising His spiritual entry into the
world. History is often said to repeat itself. As Isaiah
complained that the Jews trampled the courts of the
temple, so the first thing which Jesus did when He
entered the temple was to cast out the sellers of doves,
and to overthrow the tables of those who made a
traffic by selling the outward offerings ; and so was
the throng still trampling the courts of His Father's
House. This was the most practical illustration of the
overthrowal of the ritualistic services of those who
regarded them as all that God requires.
Thus, then, do we see how the advent of our
Lord proclaims the complete abolition of outward
ceremonial as necessary in order to establish a true
religion of the heart.
But this applies to everybody, for all require, more
or less, a continual rising from a mere perfunctory
form of religion to a spiritual and heartfelt worship.
It is especially this kind of a new birth or regenera
tion which is strongly emphasised in the Epistle of
St Paul to the Romans.1 He first appeals to the
Decalogue, the Ten Commandments being applicable
to heathens as well as the children of Israel. He
then adds love, which in reality supersedes and
supplants any necessity for an external law at all.
Referring to the well-known abominable practices
1 Rom. xiii. 8 ff.
25

SPIRITUAL TEACHING OF CHRIST'S LIFE
of the Romans at that time, the Apostle says : " Let
us cast off the works of darkness, and let us put on
the armour of light." x By which he means that the
more we grow in grace, the more is our conscience
enlightened and sensitive to wrong-doing ; and so
our means of defence are strengthened, until all our
spiritual foes are conquered ; and we finally become
children of God — of whom St John says : " Whoso
ever abideth in God sinneth not." 2
There is similar teaching in St Peter's epistle ; for
like St Paul's epistle, he illustrates the same truth,
viz., what our regeneration and spirit-life should be.
St Peter first appeals to individuals : " I beseech
you, as sojourners and pilgrims, to abstain from
fleshly lusts, which war against the soul," paraphrasing
our Lord's words : " That wherein the Gentiles speak
against you as evil-doers, they may, by your good
works, which they behold, glorify God in the day of
visitation." 3
He then bids them observe social laws, for the
Lord's sake ; for Christ's religious principles, though
beginning with the individual, are destined to leaven
society at large, and supply a basis of righteousness
in our very law courts ; for such is the real union of
Church and State.
He would warn men against abusing the freedom
of the Gospel by turning it into unholy licence ; and
he then sums up Christian social regeneration in the
1 Rom. xiii. 12. 2 I John iii. 6.
3 i Pet. ii. xi.
26

THE GOSPEL OF CONDUCT
words : " Honour all men ; love the brotherhood ;
fear God and honour the king."1 To do all this
jvould establish the fabric of society on a sound basis,
and keep it strong, pure, and holy.
St Peter then passes to the family circle. Servants
in his day were all slaves ; and he puts before them
a motive for obedience which was unknown before :
" For this is acceptable, if for conscience toward God
a man endureth griefs, suffering wrongfully. For
what glory is it if, when ye sin and are buffeted for
it, ye shall take it patiently ? But if when ye do well,
and suffer for it, ye shall take it patiently, this is
acceptable with God."2 And the Apostle points to
Jesus Christ as their great example.
Next he addresses himself to wives, who might
gain their heathen husbands to Christianity by their
Christ-like behaviour.
Lastly, he appeals to husbands. He thus covers
the whole ground of the social world, and shows the
full extent over which Christ's teaching holds its
sway in the Kingdom of Heaven upon earth.
It will thus be realised that the gospel of the
kingdom is nothing else than a gospel of conduct,
based upon the Christ-like character of every member
of that kingdom.
But further, by His establishing that Kingdom
of Heaven upon earth, Christ at the same time laid
the foundation of the more glorious one hereafter.
He brought life and immortality to light. The
1 i Pet. ii. 17. 2 1 Pet. ii. 18, 20.
27

SPIRITUAL TEACHING OF CHRIST'S LIFE
first begins here, but is carried over into the here
after. As an illustration of future possibilities, the account
given us of the raising of Lazarus foreshadows the
resurrection of our Lord. When He was emphatic
ally described as " born " the Son of God : " This
day have I begotten thee" are the words of the
Psalmist which St Paul applies to our Lord's resur
rection 1 when preaching at Antioch.
Again, in writing to the Romans he says of Jesus
Christ, that " He was born of the seed of David
according to the flesh ; but was declared to be the
Son of God with power according to the spirit of
holiness by the resurrection of the dead."2
The assurance of our Lord's, St Paul regards as
the assurance of our own.
But coupled with promise comes the warning. Let
us once more turn to Isaiah : " If ye be willing and
obedient, ye shall eat the good of the land ; but if ye
refuse and rebel, ye shall be devoured with the sword." 3
So, too, do we read of a judgment day to come.
This is, of course, figurative. Our judgment days
are every day of our lives. As morally responsible
beings, judgment is practically placed in our own
hands. " I had not known sin, but by the law," 4 says
St Paul. But we all do know the law, i.e. Christ's
great law of purity and love.
We all know what the spirit of Christ's life on
1 Acts xiii. 33. 2 Rom. i. 4.
3 Isa. i. 19, 20. « Rom. vii. 7.
28

THE GOSPEL OF CONDUCT
earth was, and we all know very well what our own is.
We have but to contrast them. Let the " Word " 1
judge, and so we judge ourselves.
But if anyone requires a description of the day of
judgment, let him read the twenty-fifth chapter of St
Matthew!s gospel, and he will find all he requires for
foretelling his own destiny hereafter.
The day has long since passed when it was
believed that any outward observances or money, or
concrete gifts, will bring salvation. No ritual now,
any more than in the days of Isaiah, will enhance
our worship of Him in God's eyes. He demands
solely a worship in spirit and in truth.
Laborare est orare, as the Latin proverb says — i.e.
" To work is to pray " ; and we may remember that
Christ rose from the tomb, not on a Sabbath, as it
might have been to consecrate a day of rest, but on
the first day of the week, a working day. He said,
" My Father worketh even until now, and I work " ; 2
and the best work for a Christian is doing good.
It is thus described by St James : " Pure ritual
(for that is the meaning of the Greek word translated
" religion ") and undefiled before God is this, to visit
the fatherless and widows in their affliction, and to
keep unspotted from the world." 3
In these words he sums up the whole Christian
duty of man — i.e. one's duty to one's neighbour and
one's duty to oneself.
Such and such alone is the religion of the Kingdom
1 John xii. 48. 2 John v. 17. 3 Jas. i. 27.
29

SPIRITUAL TEACHING OF CHRIST'S LIFE
of Heaven, of which the Advent proclaims the
approach, symbolised in the physical birth of Jesus
Christ, when we are told that He should be called
Jesus, because he would save His people from their
sins.1 Many persons in the past history of the Church
forgot those words, and substituted hell for sins.
They thought the whole human race would un
doubtedly perish, because St Paul said to the Romans,
" All have sinned and fall short of the glory of God." 2
But the Greek word for " sinned " would only mean
to the heathen that they had been under a misappre
hension of what was their duty to the true God of
whom they had known nothing.
After a thousand years the Western Church had
come to look upon all men as grievous sinners in the
more modern sense of the word — first on account of
their own sins, and secondly because of what was
called "original sin" — i.e. a purely imaginary sinful
nature derived from Adam ; and this, too, in spite of
what the Lord God had declared by His prophet
Ezekiel : " The soul that sinneth, it shall die. The
son shall not bear the iniquity of the father, neither
shall the father bear the iniquity of the son. The
righteousness of the righteous shall be upon him, and
the wickedness of the wicked shall be upon him." 3
But, it having been supposed that all men were
sinners, all must therefore be punished ; but as
mankind is incapable of offering God any sufficient
1 Matt. i. 21. 2 Rom. iii. 23.. 3 Ezek. xviii. 20.
30

THE GOSPEL OF CONDUCT
•' satisfaction " for the infinite amount of sin, none
but a divine being (it was said) could do this.
Hence the theory was framed that God sent His
"only begotten"1 and beloved Son to die on the
cross, and so appease Himself, satisfy His justice,
and thereby save the human race from hell — an
imaginary place of everlasting torments — wherein all
would be living for ever if Jesus had not redeemed
them, having "made (by His one oblation of Him
self once offered) a full, perfect, and sufficient sacrifice,
oblation, and satisfaction for the sins of the whole
world."2 Where do we find any authority for this utterly
erroneous, not to say horrible, dogma? It is most
certainly not in the New Testament at all. It is to
be found in a book called " Why God became Man," 3
written by Anselm, Archbishop of Canterbury, in the
reign of William Rufus, of the eleventh century.
There is not a particle of truth in it. What
Anselm forgot or overlooked was the alternative to
1 A Hebrew expression applied to Isaak (Gen. xxii. 12).
2 It may be worth while observing that there is no authority
from the New Testament for the use of these two terms — " obla
tion" and "satisfaction." With regard to the latter, while the
early church meant " heartfelt contrition " ; later, it came to
mean in the third century, the third part of penance (contrition,
confession, and satisfaction) due to priestly influence, which
finally led to " satisfaction " becoming a payment by money.
Afterwards the word passed from the penitent to Christ, and
this notion became fixed by Anselm, and thence passed into
our Liturgy.
3 Cur Deus Homo. 31

SPIRITUAL TEACHING OF CHRIST'S LIFE
universal punishment, viz., universal forgiveness on
repentance. "God was in Christ reconciling the world unto
himself, and not reckoning to them their trespasses." 1
The parable of the Prodigal Son is of universal
application, and that is why we so often read of
the apostles preaching the Gospel of Christ, with
" the baptism of repentance for the remission of
sins." Like our " judgment," our " salvation," or the being
" saved from our sins," rests in our own hands. It is
not a "reward" from without, but a restoration of
spiritual " health " within. It is for man " to work
out his own salvation," even though it may be " in fear
and trembling " ; 2 but with the help of the many
spiritual aids which God has provided for him, as
the conclusion of the verse says.
In thus describing man's salvation, it is most im
portant to understand clearly what is really meant by
the word " salvation " in the original Greek of the
New Testament. I will therefore conclude this
chapter with a brief account of the history and
meaning of the term.
The history of the word " salvation " is curious. It
is, of course, derived from the Latin word salvatio,
which occurs thrice only in the Vulgate : 3 "Dominus
fortitudo plebis suce, et Protector salvationum Christisui
est" ; translated in the R.V. : " The Lord is a strength
1 2 Cor. v. 19. 2 Phil. ii. 12.
3 Psalm xxvii. 8 (A.V., Psalm xxviii.) ; Joel ii. 32 ; Heb. iii. 8.
32

THE GOSPEL OF CONDUCT
unto his people [margin], and he is a stronghold of
salvation to his anointed."
Salvatio does not appear to exist anywhere else in all
ancient Latin literature. Why St Jerome coined the
word salvatio, in those three passages of the Vulgate,
we do not know. Elsewhere salus is the word which
is translated " salvation " in the English versions, the
Greek being soteria or the n. soterion. The primary
meaning of this is " a saving," " deliverance,"
" safety " ; and in this it agrees with the original
meaning of salus.
Hence we see its applicability in the song of
Zacharias : " He hath raised up a horn of salvation
for us in the house of his servant, David . . . sal
vation from our enemies and from the hand of all that
hate us." It represents the implicit trust felt in a
great general.
St Anselm often uses the words salus, salvus,
salvare, and salvari in his Cur Deus Homo. Thus, in
Book ii., ch. v., Boso asks the question : " Quomodo
etiam nostram imputabimus salutem ejus gratia, si nos
salvat necessitate ? " The title of Book ii., ch. vi., is :
" Quod satisfactionem, per quam salvatur homo, non
possitfacere nisi Deus homo."
In the last chapter but three (II. xix.), we find the
heading to be : " Qua ratione de morte ejus sequatur
humana salvatio!'
Professor W. W. Skeat informs me that " The word
salvation, at first spelt savacioun, came in use about
A.D. 1200, and had both senses, (i) 'safety,' (2)
33 3

SPIRITUAL TEACHING OF CHRIST'S LIFE
'salvation,' i.e. of the soul, from the very first;
because the Old French salvacion, savacion, from
which it was borrowed, also had the double sense, as
far back as the quotations go. There are many quota
tions from the Old French salvacion in the French
Dictionary (of Old French) by Godefroy.
" In the sense of ' safety,' M.E. savacioun occurs in
the Statutes of the Realm, i. 275 (A.D. 1336); and it
is doubtless older.
"In the sense of ' salvation,' it occurs in the Ancren
Ricole (c. 1 2 10), p. 242: 'As if thou shouldest see
Christ, and shouldest hear Him ask thee, what would
be dearest to thee, next to thy salvation.'
" ' Salvation ' occurs freely in Chaucer. The oath,
' By my savacion,' is in the Manciple's Prologue in
the Canterbury Tales!'
Tracing the later history of the word "salvation,"
it appears that in the Anglo-Saxon and Wiclifs
Bible it does not occur ; the word " health," a meaning
of salus, uniformly represents soteria. Tyndale (1534)
is the first writer to insert " salvation " in one passage
only (John iv. 22).
If we ask why Tyndale substituted "salvation" for
"health," it may possibly have been that, as the latter
word is especially applicable to the body rather than
the soul, he may have wished to find another to
indicate the health of man's spiritual nature, and so
adopted " salvation."
Salvatio is derived from the verb salvare, " to save,"
and that has produced salvus, "safe." This verb
34

THE GOSPEL OF CONDUCT
occurs frequently in the Vulgate, as in Isa. iv. 2 :
" Salvati fuerint" i.e. " escaped of Israel." Elsewhere
the Hebrew word, translated by " escape " in the
A. V., is represented by fugere in the Vulgate.
Psalm xxvii. 8 is followed, v. 9, by " Salvum fac-
populum tuum, Domine. ''
Comparing Matt. i. 21, we read: " Vocabis nomen
ejus, fesum, ipse enim salvum faciei populum suum a
peccatis eorum."
We thus see the. source of the word "salvation,"
first used by Tyndale in one passage only in the
Bible. My les Coverd ale followed him in 1535. He,
too, adopts it in this same text; but adds two more
in the Gospels, viz., Luke i. 69 and 77, and replaces
the word " health " by " salvation " in the Epistles.
Henceforth all the versions of the Bible followed suit ;
and so "salvation" has passed into our Authorised
and Revised Versions, and has become the funda
mental term of Christianity itself.

35

CHAPTER III
THE CHILD IN THE TEMPLE; OR, THE FATHER
HOOD OF GOD REVEALED IN THE PERSON OF
JESUS CHRIST
We have seen that the advent of Jesus Christ was
for the purpose of developing in full the spiritual laws
of the Kingdom of God upon earth, but it was for
more than that. He came to reveal God Himself as
well, so far as "God was in Christ,"1 and could be
declared2 in the person of Jesus Christ.
The first hint we receive of the coming establish
ment by Jesus Christ of the great doctrine of the
Fatherhood of God is given us in the account of that
remarkable event of His presence in the temple, at
the age of twelve years.
It has indeed been unhesitatingly asserted by some
critics that the story is a pure invention, or mythical.
There are, however, many good reasons for thinking
that it was founded on fact.
In the first place we have the Apocryphal Gospels,
apparently of the second century, treating of the
infancy of Jesus, to show us what was the line of
1 2 Cor. v. 19. 2 Rom. i. 4.
36

THE CHILD IN THE TEMPLE
thought and style of writing of those who composed
imaginary events about the childhood of Jesus. It is
quite obvious, however, that they did not in the least
comprehend His spiritual character nor the religious
meaning of His miracles in after-life.
In one item the writer appears to have caught the
true significance of His reply to His mother ; for
while commentators differ as to whether the Greek
words mean " My Father's house " or " My Father's
business,"1 in the Apocryphal Gospel we read:
" Did ye not know that I ought to be employed in my
Father's house}" The author thus combines both
renderings. Indeed, what object could He have had
in remaining behind in the temple of God, except in
order to be being employed in His Father's business ?
But when the author tries to improve [?] upon
Christ's recorded miraculous powers, he makes the boy
show the most childish, capricious, and wicked display
of them, their character being diametrically opposed
to the purely beneficent use to which Christ entirely
applied His powers.
Again, it is not difficult to learn from the Gospels
that His teaching was wholly spiritual and not con
cerned with concrete matters, except so far as His
spirituality should permeate all human transactions of
private and social life.
On the other hand, the writer of the Apocryphal
Gospel makes Him discourse with the doctors on
law, astronomy, philosophy, physics, metaphysics,
1 See Expository Times, vol. vii. p. 391, and vol. a. p. 484.
37

SPIRITUAL TEACHING OF CHRIST'S LIFE
and medicine, upon which he supposes Him to
know everything.
Turning to the short account in St Luke's Gospel,
we are instantly transplanted into a totally different
atmosphere. There is a simplicity in the details of the story,
with a curious dignity in the child, which is entirely
wanting in the grotesque nonsense of the Apocryphal
Gospels. He talks with a naturalness, so to say, and
in perfect harmony with all we know of Him in after
life; while the slight and gentle rebuke of His
mother is so perfectly natural under the circumstances,
that, taking the whole account together, the pro
babilities of its being genuine or substantially true
are much greater than that of its having been a late
invention. His reply is, indeed, an unconscious summary of
His whole ministerial after-life. His words were
accurately fulfilled some twenty years afterwards.
Thus the intimate relationship with "His Father"
which Jesus as a boy appears to have realised, was a
foreshadowing of what Christ said to the Jews.
" All things have been delivered unto me of my
Father: and no one knoweth the Son, save the
Father; neither doth any know the Father, save the
Son, and he to whomsoever the Son willeth to
reveal him." 1 "I say unto you, that one greater than
the temple is here." 2
Lastly, in saying, " Heaven and earth shall pass
1 Matt. xi. 27. 2 Matt. xii. 6.
38

THE CHILD IN THE TEMPLE
away : but my words shall not pass away," x Christ
identifies Himself with God, of whom Isaiah said :
" The word of our God shall stand for ever." 2
Lastly, a curious anticipation of the expression
" My Father " occurs in the Wisdom of Solomon,3
in which the writer is describing the ways and
thoughts of the wicked who abuse sarcastically the
righteous man : " We are esteemed of him as
counterfeits [cf. Christ's term ' hypocrites '] : he
abstaineth from our ways as from filthiness ; he
pronounceth the end of the just to be blessed, and
maketh his boast that God is his Father."
There was no " boasting " on the part of Jesus,
either at the age of twelve or in after-life.
I will now consider this remarkable event more in
detail. It is the first instance of our Lord's manifestation,
when He was found by Joseph and His mother in
the temple, sitting in the midst of the doctors, both
hearing them and asking them questions. We read
how all who heard Him were astonished at His
understanding, or " penetrating discernment," as the
word expresses it, and also at His answers.
Let the reader try in imagination to substitute any
boy of twelve years of age he knows or has ever
heard of, and he will at once perceive the extra
ordinary incongruity of that holy child's position.
There is more than one fact to be noticed here.
1 Mark xiii. 31. 2 Isa. xl. 8.
3 Wisdom ii. 16. This book was written about 200 B.C.
39

SPIRITUAL TEACHING OF CHRIST'S LIFE
(i) Whence did Jesus, at the age of twelve, derive
the idea of calling God His " Father " ? (2) What
did He understand Himself about " God's business " ?
(3) And why did He think that He, more than any
other Jewish child, must be about that business ?
He could not have been taught to call God His
Father, either by Joseph or Mary, for they did not
understand Him. He certainly did not learn to
do so at the school which He probably attended at
Nazareth. Moreover we do not find, either in the
Old Testament or in other writings of the Jews,
before the time of Christ, that it was ever the custom
to speak of God as a Father of the individual, in the
intimate way in which Jesus does. He never said
" Our " but always " My " Father, in His subsequent
intercourse with men.
We learn from the Talmud what was the character
of the teaching in the schools of Palestine when our
Lord was a boy.
The late Dr Edersheim thus describes it : " To the
officer of the synagogue, encircled by his pupils on
the ground, was the duty of imparting the knowledge
of the law — as it is described — with patience, earnest
ness, and strictness, tempered with kindness ; but
above all, with the highest object of their training
being ever held in view — namely, to keep children
from all contact with vice. It was his duty to train
them to gentleness, even when the bitterest wrong had
been received ; to show sin in its repulsiveness, rather
than to terrify by its consequences ; to train- the pupils
40

THE CHILD IN THE TEMPLE
to strict truthfulness ; and to do this without showing
partiality, and without either undue severity or laxity
of discipline. This was to be accompanied with a
judicious and gradual increase of study and work, and
with a careful attention to thoroughness in the acquisi
tion of knowledge. All this, and more, constituted the
ideal set before the teacher, which made his office of
high esteem in Israel.
" With regard to the objects of study, we read that
the Bible, exclusively, was the text-book up to ten
years of age ; from ten to sixteen, the Mishnah or
traditional law was added ; after that age, the student
entered on those theological discussions which occupied
the time and attention of the Rabbis in the higher
academies." Jesus, therefore, at the age of twelve, would have
been taught the Old Testament and some portions of
the traditions, which He afterwards so emphatically
denounced as being not only valueless, but mis
chievous and even wicked ; and about which He may
have been asking the doctors in the temple at the
age of twelve.
That He was an apt pupil, we may be quite sure ;
that His mind was not slow to penetrate beneath the
surface of the letter to grasp its spiritual meaning,
seems equally obvious ; and thus He increased in
wisdom, as well as in stature, and in favour with God
and man.
We do not find the conception or recognition of
God as Father, i.e. as standing in the same but
41

SPIRITUAL TEACHING OF CHRIST'S LIFE
spiritualised relationship as an earthly father, at all
prominent in the Old Testament. God is called
" Father " in the Psalms, and by the prophets, but it
is only in the sense of " Creator." Thus Isaiah says :
" Thou art our Father, though Abraham knoweth us
not ; O Lord, thou art our Father ; we are clay, and
thou our potter; we are the work of thy hand."1
Similarly the prophet Malachi says : " Have we not
all one Father ? Hath not one God created us ? 2
He is also called the God of the fatherless and of the
widow; but this is metaphorical, as indicating the
belief in His general loving-kindness, — for no father
less child in Israel would have or could have spoken
of God as Jesus did.3
It was in this peculiar aspect of God, as a personal
Father, that the novelty of the expression lay : for it
involved some community of nature, and it was this
spiritual Father, of whose business Jesus had so deep
1 Isa. Ixiii. 16 ; Ixiv. 8.
2 Mai. ii. io.
3 There are several other instances in the Old Testament show
ing the ideas held in former days. Thus God is represented as a
"Father of Israel" in Moses' Song (Deut. xxxii. 6), in which He
is said to have " bought," "possessed,," " made," and " established "
them. Similarly He "bare," "chastened," and "pities" Israel
as a Father (Deut. i. 31, viii. 5 ; and Ps. ciii. 13).
Jeremiah more than once speaks of Israel as calling to God
as "My Father" (Jer. iii. 4, 19), and of God as saying, "I am
a Father to Israel" (Jer. xxxi. 9).
The point to note here is that they are all general and meta
phorical expressions, indicating the love or care which the Lord
God was thought to have for His people Israel.
42

THE CHILD IN THE TEMPLE
a conviction, that He especially must be concerned
with it ; just as He would afterwards be busied about
the trade of a carpenter. It was this which so
astonished, and perhaps somewhat alarmed Mary
and Joseph. It might seem to them a verging on
monomania for a child of twelve to make Himself
equal with God.
Under the old covenant the individual son of Israel
was to a large extent lost in the nation. Men did
not habitually pray to God as " My Father " in those
days. It was only the Messiah, of whom God spake
by the prophetic Psalmist x when He said : " He
shall cry unto me, ' Thou art my Father, my God
and the rock of my salvation.' 2 I also will make him
my first-born."3
The application is here, on the one hand, to col
lective Israel as a nation, and on the other to the
Messiah, as the great representative of humanity,
the only begotten or first-born of God, the repre
sentative, first of the Jews, and secondly of the human
race in general.
" The relationship of Father had thus, in the old
days, its highest embodiment in that of God towards
Israel, i.e. as the Begetter or Creator of that nation ;
or, as a Father whose tenderness and watchfulness
1 Ps. Ixxxix. 26.
2 In Ecclesiasticus we read : " O Lord, Father -and governor
of my whole life " (xxiii. 1, 4).
3 Ezra the prophet uses the words "first begotten," "only
begotten," and "zelot" (protolokos, monogenes, and zelotes) for
the nation in its entirety. 43

SPIRITUAL TEACHING OF CHRIST'S LIFE
and pity were ever ready to be bestowed upon His
chosen people Israel " (Edersheim).
The child Jesus, however, transcends this idea, and
appropriates the title to Himself personally. He
appears to recognise the fact that the spiritual work
of regenerating man, which God began by means of
the nation — the Jews — must now be taken up and
continued by means of the individual, that is, Him
self; who thus, indeed, indirectly almost pronounces
Himself as the Messiah ! For let us not forget that
the Jews at a later period, when He became a man,
actually sought to slay Him for saying precisely this
same thing, that God was His Father, making Him
self equal with God.
This fact proves incontestably that when Jesus
called God His Father, it conveyed to His hearers a
very different meaning from that of the word " Father "
as used in the Old Testament and as applicable to
God. And it was doubtless this which so astonished
Joseph and Mary, and might well make His mother
keep that saying in her heart — " I must be about my
Father's business."
His after-life was perfectly consistent with this
beginning, and with this first resolution ; just as it
was with His appropriation of the duty : " 1 must be
about my Father's business," so He said, " My meat
is to do the will of him that sent me."1
There is thus, it should be observed, revealed in Him
both an acute conscience and deep conscientiousness,
1 John iv. 34.
44

THE CHILD IN THE TEMPLE
which are totally at variance with the natural develop
ment of a child of twelve years of age.
We thus see in His childhood already developed
that intense consciousness and all-absorbing energy
so characteristic of Him when adult. Most truly
was this holy child the "Father of the Man!"
Moreover the child is utterly lost to all sense of
the seemingly, nay, obviously incongruous position
He assumes both with reference to His utterances and
to His age, He is so intensely imbued with the
importance of the work allotted to Him, that He is
quite incapable of entering into the astonishment of
His mother, of Joseph, and of the doctors. It all
seems perfectly natural to Him ; in fact He is sur
prised at their astonishment.1 For to say : " I must
be about my Father's business," i.e. " I must prepare
myself to become a religious teacher of God's law
to my nation," would be intensely incongruous in
any ordinary boy of twelve years of age.
It is, in fact, a complete violation of the laws of
development of the human mind. We sometimes
hear of remarkably pious and religiously minded
children of tender years ; but it is an abnormal
feature ; and the familiar saying, " Good children
die early," means that in all probability the brain,
from some cause or other, is unnaturally and pre
cociously developed in that direction. This signifies
an unequal distribution of nerve force ; so that some
1 An inventor of the story in the first century could hardly
have imagined this insight into His mind.
45

SPIRITUAL TEACHING OF CHRIST'S LIFE
weakness may occur in another direction, when
nature breaks down prematurely. This, however,
was far from being the case with Jesus.
These first words recorded of Him, embodying the
conception of God as His personal Father, and the
necessity of His applying Himself to His Father's
business, strike out a new line of thought altogether,
and at once mark not only the religious genius, but
their -divine source.
To have fathomed the depths of religion and to
have grasped the conception of God as an intimate,
loving, personal Father — which probably no one had
ever done hefore Him at that time — was a new
creation in the moral world !
If we keep in mind the facts of His after-life, we
can well understand the profound astonishment those
few words of Jesus must have caused to all who
heard them. To the Jews, in general, when He was
thirty, they were regarded as blasphemy ; and coming
from the lips of a child, not in thoughtless chatter,
but with the deepest earnestness and conviction of
their truth, we can fancy what a sudden silence
must have pervaded the surrounding group. How
He was, perhaps, quickly hurried away; but that
Mary at least would never forget those words; nor
that hour in which they were spoken — especially
when later on she discovered that they cost Him
His life.
That there was something very remarkable about
the questions of the child Jesus is clear from the
46

THE CHILD IN THE TEMPLE
fact that the doctors were amazed at His sagacious
and discerning answers. What was the subject of
His questioning ?
They had come to the temple to celebrate the
paschal solemnities. Did He ask the doctors— as
He did at a later period of the Pharisees — " What
think ye of Christ?" "Whose son is he?" Had
it already dawned upon the child that He Himself
was to be the Anointed One or Messiah? He
certainly claims to be the Son of God. It looks very
like the truth: especially as we possess His after-
history, and can compare His future sayings and
doings with this early utterance. We now well know
what He meant by His Father's business ; and what
He meant by Himself being about it : for that
business was the establishment of the Kingdom of
Heaven upon earth ; and the way He set to work to
establish it was by preaching the Gospel of the
Kingdom, i.e. repentance and remission of sins, and
by going about doing good.
It was to teach men by the force of example more
than by words — that purity of life was submission to
the will of God and obedience to His moral rule;
that goodness and righteousness and love consisted
in doing good unto all men ; for that constitutes the
Christian religion.
It might of course be argued that, as the story
was probably a subsequent addition to the Gospel of
St Luke, the writer, knowing His after-life, modelled
the story upon it ; so as to borrow the phrase, " My
47

SPIRITUAL TEACHING OF CHRIST'S LIFE
Father," from a later period, and then insert it in His
childhood. But the whole account must be taken together;
and the first question to arise is, What was the motive
for inventing it at all ?
We see the utterly mistaken ideas of the writers
of the Apocryphal Gospels; viz., to exalt Jesus by
an extravagant use of force, a conception which surely
degrades Him.
Mr Wilkinson1 has shown that there is some
analogy or resemblance between Christ in the temple
at the age of twelve and the story of Horus, of whom
it was said : " Behold, the boy Li-Osiris, reached twelve
years of age, and there was no scribe in Memphis
that could equal him in reading or writing or magic."
The fact that he excelled in these things shows
that the idea of the boy's intellectual capabilities was
about on a par with what is said of Jesus in the
Apocryphal Gospels, certainly not that of Jesus of
the Evangelists.
" Of course," writes Mr Wilkinson, " it is possible
that this is an adaptation of the Gospel story ; but
why, in that case, did the Ebionite Gospel of the
Infancy omit it? Why did three Evangelists also
omit it?"
Until we discover any other source of the story,
let us accept it as a true account, reported probably
by Mary herself.
1 "The Ebionites and the Virgin Birth," by Rev. J. H.
Wilkinson, The Liberal , Churchman, I. p. 197.
48

THE CHILD IN THE TEMPLE
But one cannot leave this episode in our Lord's life
without calling attention to the lessons to be learnt
from it by our young people, and the desirability of
teachers and parents enforcing them upon their
charges. We learn first how He grew in wisdom as well as
stature, and in favour with God and man; how He
was obedient to His parents; and we infer from a
later remark that He was diligent in learning His
trade, as He was well known as the carpenter of
Nazareth. But further, we gather that He had already acquired
a knowledge of His duty to God as well as His duty
to His neighbour. He was about the age when our
own children are confirmed ; so that a judicious
teacher may well take this little event as a text for
improving the opportunity in preparation for that
sacred rite.
Moreover, how was He doing His Father's business ?
He was learning — so as to be able to fulfil His duty
to His Father in after-life. He sanctified learning
and raised it to holy position. St Paul afterwards
said, whatsoever we do should be done to the glory
of God. One cannot learn too soon that learning is a
sacred duty upon young people; though it may be
difficult to make them see it in that light.
But further, that Jesus had studied the Scriptures
is proved by His frequent references to them ; but it
is an obvious non sequitur to say that by so doing He
guaranteed the authenticity or inspiration of every
49 4

SPIRITUAL TEACHING OF CHRIST'S LIFE
book from which He drew some spiritual teaching ;
such as, e.g. the Book of Jonah.
He quoted as the " Man Jesus." He acted, in that
respect, just as any other human teacher would have
done ; but this is no contravention of the divine
essence within Him, rather the reverse ; for no scribe
of His day could have drawn forth such spiritual
truths as Jesus did from the ancient Scriptures.
Between this event and our Lord's baptism we
know nothing of the probably uneventful life of Jesus
at Nazareth.
All the Evangelists begin their Gospels with the
appearance of St John the Baptist. It is desirable,
therefore, to consider the nature of His mission in
anticipation of that of our Lord.

50

CHAPTER IV
ST JOHN THE BAPTIST, THE LAST OF THE MORAL
TEACHERS
"In those days cometh John the Baptist, preaching in
the wilderness of Judaea, saying : ' Repent ye ; for the
kingdom of heaven is at hand.' For this is he that
was spoken of by Isaiah the prophet, saying : ' The
voice of one crying in the wilderness, make ye ready
the way of the Lord. Make his paths straight.' " 1
" I say unto you, Among them that are born of
women, there is none greater than John : yet he that
is but little in the kingdom of God is greater than
he."2 In order to show the fundamental differences
between the Christian religion and the old morality
of Judaism, as it existed before Christ came, we
cannot do better than take St John as a type of the
latter, which he represented; for he had no part in
the former.
If we compare St John's exhortation to his con
temporaries with the morality of the Old Testament,
1 Matt. iii. 1-3. 2 Luke vii. 28.
51

SPIRITUAL TEACHING OF CHRIST'S LIFE
we find his motive is not so much temporal rewards
as threatening of the coming and stern rule of the
Messiah. The Scribes and Pharisees were wedded to cere
monialism, and to the idea that to be descendants of
Abraham was ample to make them God's blessed
ones. This idea of salvation resting on physical descent
was totally false, and he warns them, unless they
" repent," they may be in danger of the wrath to
come. The Greek word translated " repent " means " to
change the mind or understanding." The Jews had
been brought up generation after generation to
believe they were right; but the whole system of
their religion must now be changed. Its very centre
of gravity, so to say, will have to be shifted. St
John knew that he was powerless to effect this ; but
points to One who could and would shortly accom
plish it.
From a mere conformability to an external law,
with a due consideration for the rights of others, which,
however, the Jews had grievously neglected, they
must now wake up and " change their understanding,"
with a corresponding change of conduct, if they would
be prepared for their coming Lord and Master ; for
with Him all outward rules of morality and external
laws enforcing right conduct will have to give place
to inward and spiritual principles.
This contrast was intimated by St John when he
52

ST JOHN THE BAPTIST
said : " I indeed baptize you with water unto repent
ance": — an outward, concrete, and visible symbol of
regeneration — "but he that cometh after me . . .
he shall baptize you with the Holy Ghost and with
fire." x A spiritual baptism within the heart, which
infuses His own fire of enthusiasm into the soul of
man. Let us now consider more fully how the history
bears out this contention. What was the nature of
this preparation, to which St John thus called the
attention of his contemporaries? Why did he say
that he was not worthy to bear the shoes of Him who
was to come after him ? A self-depreciation on the
part of the Baptist which Christ fully endorsed when
He said that : " He who was but little in the king
dom of heaven was greater than he."
The answer to these questions may partly be found
in the instructions which John gave the multitudes
who came to him : " Bring forth fruits worthy of
your repentance." He describes the Pharisees and
Sadducees as " the offspring of vipers," an expression
which clearly shows that he considered their ideas
and practices generally as being at that time utterly
bad. "Think not to say within yourselves, 'We
have Abraham to our father': for I say unto you,
that God is able of these stones to raise up children
unto Abraham."2 He here strikes the key-note of
the Gospel harmony which was shortly to resound
throughout the world. Their national privileges were
1 Matt. iii. n. 2 Matt. iii. 9.
S3

SPIRITUAL TEACHING OF CHRIST'S LIFE
ended ! Their descent from Abraham, hitherto
looked upon by the Jews as a sort of charm, and
regarded as an all-sufficient assurance that God would
ever protect His own peculiar people, was no longer
a safeguard ; for the promise was only for so long a
time as they kept the ordinances of the God of
Abraham, of Isaak, and of Jacob not merely in the
letter but in their spirit. But this the nation had
utterly neglected to do. The vineyard of the Lord
had been dressed and nurtured, so that the husband
man could ask, "What more could I have done to
my vineyard that I have not done to it? But lo!
when I looked that it should bring forth grapes, it
brought forth wild grapes."1 Hence must it be
rooted out and replanted from another stock. " Even
now is the axe therefore laid unto the root of the
trees, and every tree therefore that bringeth not forth
good fruit is hewn down and cast into the fire." 2
But the multitudes, and especially perhaps the
Scribes and Pharisees, were sorely perplexed at
hearing this. " What must we do ? " " We do not
steal" — we can almost hear them say — "we do not
kill, we do not bear false witness ; we pay tithes of all
we possess, what more do you want of us? Nay,
more, we thank God we are not as other men are,
such as the poor who are cursed because they know
not the law, nor like the sinners of the Gentiles.
What can we do to repent as you tell us? Rather
would we demand of what have we to repent at all ? "
1 Isa. v. 2. 2 Matt. iii. 10.
54

ST JOHN THE BAPTIST
— Can we not imagine the Pharisees asking indig
nantly some such questions as these? What is St
John's reply?
" He that hath two coats, let him impart to him
that hath none." " But why ? " — we hear them
quickly retort. "Did I not work with these hands
and earn my money lawfully with which I bought
my two coats? Why should I give one of them
away? May I not keep that which is mine own?
I see nothing to change my views about in that ! "
Next come the publicans or tax-collectors for the
Roman government. We know what sort of men
they generally were, unscrupulous and hard, exacting
and extorting out of the people the uttermost farthing
possible. What does St John say to them ? " Exact
no more than is your due." — Apparently a very simple
order ; but the self-restraint required to carry it out
was, at that time, probably prodigious. That was to
be the publican's repentance.
Next comes the soldier : " Do violence to no man,
neither exact anything wrongfully, and be content
with your wages." Such injunctions could be quite
superfluous if uttered by an army chaplain of any one
of our own regiments. But we may be quite sure that
St John had good grounds for saying it then.
From these few utterances of the Baptist, we can
begin to see what the "baptism of repentance unto
the remission of sins " really was. To us Christians,
now, it seems a very simple thing, but to the Jewish
multitude, then, it was a very hard thing indeed. It
55

SPIRITUAL TEACHING OF CHRIST'S LIFE
was simply to be honest, benevolent, gentle, and contented,
as moral duties.
It was but little more than an awakening to the
old teaching of the prophets, which had generally
been forgotten. Seven hundred and fifty years before
the Baptist's time, Isaiah had said this : " Learn to
do well, seek judgment, relieve the oppressed, judge
the fatherless, plead for the widow." x To do that was
to repent : and what Isaiah said to the oppressors of
his day, so did St John to the Pharisees.
It was no new message with which St John came.
It was the old, old voice which their fathers had
heard centuries before, but one which these, their
sons, would not listen to, any more than they. The
voice of a God of justice, mercy, and truth, who
would plead for the fatherless and widow, and who
hated every form of harshness, cruelty, and oppression.
St John would not ask the multitudes to be re
ligious yet : but they must at least try to be moral.
If a man had no coat at all, they must be so far
humane as to let him have one of the two in their
possession. It was the utmost generosity that could
be expected of them : though when the Greater
Teacher should come, they would then learn that an
occasion might arise when a man must be ready, if
need be, to let another not only have his cloak also,
but even to die for him. Religion — that is, self-
sacrifice for love and not for duty and reward only
— will not come all at once. An awakened sense of
1 Isa. i. 17.
56

ST JOHN THE BAPTIST
duty and hard discipline must precede a willing self-
sacrifice ; for love can only follow obedience.
The multitude had not, however, escaped from
tutelage. They were still under the law — that school
master, as St Paul calls it, to bring man to Christ.1
It was the first grade leading up to a much higher
standard of religious education : which they should
shortly learn of the Divine Master Himself.
Let us dwell upon this contrast a little longer. I
need not describe the law, all know that it recognised
but little more than the necessity of letter-service.
" Thou shalt not kill," for example, was quite enough.
And it was thought to be no harm to hate and to
be angry. So, too, they could keep the traditions
easily enough, and would pay tithes on cummin and
anise and all kinds of herbs with great exactness.
There was no difficulty in doing all that : but as
for showing mercy where humanity called for it — that
was quite another thing ! Revenge, they would say,
was sweet and must be gratified. Again : " Thou
shalt honour thy father and thy mother." — "Yes,
but I have devoutly dedicated my property to God,
and so cannot now help my father and mother in
their distress: it is 'corban,' it has been presented
at the altar; so they may starve, but I am not to
blame!" Perhaps another would say: "It is true I
saw a man half-dead who fell among thieves, but he
was not a kinsman, I do not think he was even a
Jew, only one of those Gentile dogs, who is, of course,
1 Gal. iii. 24, 25.
57

SPIRITUAL TEACHING OF CHRIST'S LIFE
nothing to our God, and why should he be anything
to me? My ancestors for many generations hated
all such, and so do I. Nothing would induce me to
have compassion upon such, as you call it. He had
no legal claim upon me, and I reserve my good
offices for my own flesh and blood. Am I not taught
to love my neighbour and hate my enemy ? "
What could St John say to all such contemptible
sophistry? He is only too conscious that he can
say but little that will go towards the regeneration
of the world. There is a tone of sadness in the
preaching of the Baptist. He is as a man who sees
to the bottom of all such argumentation and callous
behaviour ; that odious self-satisfaction and hypocrisy ;
and yet he knows only too well that he is powerless
to effect any radical cure. " All I can do, nay, all that
I am empowered to do, is to tell you to be moral, be
honest, be as kind as you can ; keep the command
ments, and be true to your title of " Sons of Abraham."
I am here only to prepare the way. I am but a voice :
although my words will never make a revolution, there
cometh after me One, who was preferred before me,
whose shoe's latchet I am not worthy to unloose ;
and although I baptize you with water, as an outward
and visible sign that you mean to live a somewhat
better life than heretofore, he will baptize you with
the Holy Ghost and with fire; wherewith, too, he
will burn up all such chaff as you are made of. You
multitudes come to me, it is true, but I cannot sift
you ! I must leave that to him, and if you do not
58

ST JOHN THE BAPTIST
repent and flee from the wrath to come, his fan is in
his hand, and he will throughly cleanse his threshing
floor. He will gather up the wheat into his garner ;
but the chaff he will burn with unquenchable fire."1 '
We are told very little about St John the Baptist :
nothing as to his ideas of what Christianity should
be ; though he clearly did not entertain the common
notions of his countrymen that the Messiah would
be a warrior King like David, for he called Him, " the
Lamb of God." That His kingdom was a spiritual
one appears to have been evident to him, and that
he himself was but a feeble pioneer — a voice crying
in the wilderness, and that was all ; but that as the
last echo of his voice should die away for ever, a
new voice should arise heralding the advent of the
Kingdom of Heaven with the joyful cry of " Peace on
earth and goodwill towards men ! "
St John was not one of the Kingdom, and could not
preach the glad tidings of the Gospel. Though on the
threshold of that Kingdom, he never crossed it. Like
Moses, he could dimly see the good land beyond, but
his mission ceased on the other side of Jordan. He was
a child of Israel, not a son in God's universal family
of mankind. Hence we cannot but feel that there is
something wanting in his teaching. It is cold morality
after all. It still breathes in the main the spirit of
" Thou shalt not" It may be enough for children in
the faith, but not for those who want the strong meat
of the Gospel of Christ. It is very much like the
1 Matt. iii. 12.
59

SPIRITUAL TEACHING OF CHRIST'S LIFE
teaching of our own children embodied in the church
catechism, as in the answer to the question : " What
is thy duty towards thy neighbour ? " not a burst of
fervent enthusiasm which could give birth to the
utterance, " No man hath greater love than this, that
he lay down his life for his friends."
Wherein, then, lies the difference ? It is the differ
ence, I repeat, between morality and Christian love.
Christianity is morality when clothed in religious
enthusiasm for humanity. The one is regulated by
external laws, and is solely based on a sense of duty.
The other is the fruit of the spiritual principle of
faith, within the heart. Self-interest marks the one ;
self-sacrifice is the witness to the other.
Hence the advent of our Lord's ministration, which
St John the Baptist came to proclaim, represented
a fundamental change in the principles of the moral
life not only of the Jew, but also of the Gentile.
In a word, it involved a regeneration ! This moral
change was subsequently summed up in the words
of our Lord : " A new commandment give I unto
you, that ye love one another as I have loved you " 2 :
for such love is the only source of " Peace on earth
and goodwill towards man."
The reader will now see that for a Christian to go
back to St John's teaching would be like reviving
what St Paul called " beggarly elements " of conduct :
such as we teach our children, before they can
appreciate the " beauty of holiness." They can only
1 John xiii. 34.
60

ST JOHN THE BAPTIST
be taught to be "good" by means of rewards and
punishments, for the conscience is normally un
developed. The average schoolboy cares little or
nothing for being "talked to." He describes it, in
his rough way, as "only a jaw," as long as he does
not have " lines " to do, is kept in, or gets a caning.
We must pass from St John to Jesus, and learn
from Him. As the less disappears in the greater,
so St John's morality is embodied in our Lord's
religion of enthusiasm for righteousness.

61

CHAPTER V
JESUS CHRIST, THE FIRST OF SPIRITUAL TEACHERS
ONE of the chief assertions of modern rationalism
is that, even if there be a God, His existence cannot
be proved ; or else it is stated that " there is no god
at all " (Haeckel). But while the " ethics " of Jesus
Christ are in some ways regarded as excellent by
rationalists, yet by taking His words too literally
they declare much of His teaching to be absurd and
false. Christianity maintains that not only is it possible
to believe that " God is " on purely " inductive
reasoning,"1 but that Christ's ethics are the actual
outcome of His divine nature. " Christianity " is the
" Christ-life " ; and its present existence can be traced
back to the conviction of His resurrection by His
immediate followers.
Christian writers, therefore, at the present day, can
no longer assume His divinity as an axiom, if they
1 I must refer the reader, for a full discussion of this proof,
to my book, Present-Day Rationalism critically examined
(Hodder & Stoughton). 62

CHRIST AS SPIRITUAL TEACHER
wish to have any influence in checking the growing
infidelity, agnosticism, and atheism now spreading
over Christendom.
In this and the following few chapters I shall try
to establish, as satisfactorily as possible, that " God
was in Christ," as St Paul says ; for thence only can
be deduced the spiritual character of the " Christ-life,"
which is another phrase for human " salvation."
Nothing can be positively affirmed of our Lord's
divine nature previous to His baptism.
Apart from the two introductory chapters, one of
St Matthew's and the other of St Luke's Gospel, and
the first few verses of St John's, all four Evangelists
commence their account of the life of Jesus, as we
have seen, with the appearance of St John the Baptist.
Indeed, St Mark, the earliest of the four, regards
the coming of St John as " The beginning of the
gospel of Jesus Christ [the Son of God]."1
The events connected with our Lord's baptism need
not be here repeated, as they will be familiar to all.
It is, however, the consequences which ensued upon
that important event which are of vital significance.
The first circumstance which followed it was the
Temptation in the wilderness. That will be considered
more fully hereafter; but the central facts therein
revealed are, first, the consciousness, for the first time,
of a superhuman power, inherent in Himself; and,
secondly, the mental contest involved in the temptation
to use that power for His own advantage. These
1 Mark i. I. The words in brackets are of doubtful authority.
63

SPIRITUAL TEACHING OF CHRIST'S LIFE
two things issued in the determination never to
exercise that power for His own use ; but to hold it
in reserve, and employ it solely for the benefit of
mankind at large.
It was apparently to this event that St Peter
alluded when he spoke of Jesus as a man whom
" God anointed with the Holy Spirit and with power." x
His baptism, then, was the outward sign of this
inward gift through " anointing," whereby He became
the " Christ," i.e. " Messiah," or the " Anointed One."
It has been thought by some that our Lord's divine
nature did not exist in Him before His baptism. Such
was the view held by Gnostics and " Humanitarian "
sects of old : others maintain that He was divine
from the Virgin Birth ; and that the so-described
anointing was only His consecration to His ministry.
These are matters, however, which are perfectly
insoluble by man. The only indication given us of
a previous hint from Himself, is when He called God
His Father at the age of twelve. There we must
leave it. That " God was in Christ " is proved by
His after-life, not by His previous years before and
up to the day of His baptism.
It would also seem probable that it was at His
baptism that He fully realised that He was the
" chosen " one of God or the Messiah of the Jews.
For, on the occasion of His first recorded sermon
in a synagogue, He appropriated the expression
" anointed " as applicable to Himself.2
1 Acts x. 38. 2 Luke iv. 18.
64

CHRIST AS SPIRITUAL TEACHER
St Peter afterwards corroborated this by saying:
"Of a truth in this city against thy holy Servant
Jesus, whom thou didst anoint."1
Our Lord did not use the word "chosen," but
applies the passage to Himself which contains it ;
for He certainly identifies Himself with the "ideal
servant." Thus Isaiah wrote : " Hear now, O
Jacob my servant ; and Israel, whom I have chosen :
thus saith the Lord that made thee, and formed thee
from the womb, who will help thee." 2 Again :
"Thus saith the Lord, the redeemer of Israel, and
his Holy One, to him whom man despiseth, to
him whom the nation abhorreth; to a servant of
rulers : Kings shall see and arise ; princes, and
they shall worship, because of the Lord that is
faithful, even the Holy One of Israel who hath
chosen thee."8
These passages are regarded as referring to the
ideal servant in Israel ; so that when our Lord said
to His disciples in fear and distress : " Yet I am not
alone, for the Father is with me," He seems to be
quoting from Isaiah, " Israel, my servant, Jacob
whom I have chosen. ... I have chosen thee and
not cast thee away; fear thou not, for I am with
thee; be not dismayed, for I am thy God."4
That the Messiah should be chosen from among
men was the common belief among the Jews ; thus
the rulers who stood by at the Crucifixion, " scoffed
1 Acts iv. 27. 2 Isa. xliv. 1, 2.
3 Isa. xlix. 7. * Isa. xii. 8-10.
65 5

SPIRITUAL TEACHING OF CHRIST'S LIFE
at him, saying, ' He saved others ; let him save
himself if this is the Christ of God, his chosen.' " x
In St Luke's account of our Lord's baptism, it is
said that "a voice came from heaven which said,
' Thou art my beloved Son, in thee I am well
pleased.' " 2
The Greek word agapetos, for " beloved," is associ
ated or identical with monogenes, "only begotten,"
translated by the Latin word unicus, whence arises
our word " unique."
The above two Greek words were used for an only
son, as Isaak ; but as applied to Christ after His
baptism, they bore a very special significance. In
deed Dr Westcott says, after studying the various
versions, that the reading, " ' God, only begotten '
must be accepted. Such gathers up the two thoughts
of Sonship and Deity which have been separately
affirmed of the Word."3
No word could be more applicable to Christ than
" unique," i.e. " the only one of the kind," whether in
reference to His character and conduct or method of
teaching by His own personal exposition, and in
His application of the Scriptures to Himself. What
ever He adopted, He claimed as His own and
adapted to Himself, but invariably went beyond it
and gave it a new and more spiritual meaning.
1 Luke xxiii. 35. With regard to the name " Messiah," it occurs
only in the Book of Daniel (ix. 25, 26), in the Old Testament,
and in St John's Gospel in the New Testament (i. 41 ; iv. 25).
2 Luke iii. 22. 3 On St John's Gospel, p. 33.
66

CHRIST AS SPIRITUAL TEACHER
Thus He assumed the title of King, but it was not
that of the Jews' Messiah. It was as ruler of a
kingdom altogether of another sort, to which He
laid claim as being entitled to it in His own right.
The Jews regarded the Lord God as King, but
the Messiah only as a viceroy.
On the contrary, our Lord speaks of the Kingdom
of Heaven, that is, of God, and regards Himself as its
King. He thus identifies Himself with God, and so
as being even greater than the Messiah, in the eyes of
the Jews.
Moreover they regarded the kingdom as located
in the future. But Christ insisted upon the fact that
it began with Himself here on earth, and that He
will continue to reign henceforth and hereafter for
ever. x
As with the title " King," so too with His favourite
use of the term " Son of Man," it was not merely the
Son of Man of Daniel and of the Book of Enoch —
one, it is true, with universal power and judgment —
but He qualified it with the ministerial duties of a
humble servant ! It implies the Ideal of humanity.
It was this latter feature which, perhaps more than
any other, so offended the Jews. They could not
understand nor reconcile it with their notions of a
glorious Messiah, that He should be born in Nazareth
of Galilee, have a trade as a carpenter, be poor, and
retain unlettered fishermen as His retinue.
On the other hand, He appeared to be far too pre-
1 Read in succession Luke xxiii. 3, xix. 15, and Matt. xxv. 34.
67

SPIRITUAL TEACHING OF CHRIST'S LIFE
sumptuous for the Messiah, as they conceived Him to
be; for Jesus boldly identified Himself with I AM,
and so " made Himself in their eyes equal with
God."
According to the highest rabbinical teaching, the
Messiah was not that ; and so they sought to stone
Him. All the above personal peculiarities of Christ
appear to have been the direct consequence of His
"anointing" under the outward ministration of St
John the Baptist.
Now although all these things can be deduced from
the gospel history of Christ, the important point to be
emphasised is, that after He had been baptized, He
became perfectly conscious in His own mind of being
inherently possessed by the Divine Spirit.
Sir J. Seeley, the author of Ecce Homo, wrote as
follows on this subject.1 He says : — " When we con
template this scheme as a whole, and glance at the
execution and results of it, three things strike us with
astonishment. First, its prodigious originality, if the
expression may be used. What other man has had
the courage or elevation of mind to say, ' I will build
up a state by the mere force of my will, without help
from the kings of the world, without taking advan
tage of any of the secondary causes which unite men
together — unity of interest, or speech, or blood-rela
tionship. I will make laws for my state which shall
never be repealed, and I will defy all the powers of
1 Ecce Homo, chap, v., on " Christ's Credentials."
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CHRIST AS SPIRITUAL TEACHER
destruction that are at work in the world to destroy
what I build ' ?
" Secondly, we are astonished at the calm confidence
with which the scheme was carried out. The reason
why statesmen can seldom work on this vast scale is
that it commonly requires a whole lifetime to gain
that ascendancy over their fellow-men which such
schemes presuppose. Some of the leading organisers
of the world have said : ' I will work my way to
supreme power, and then I will execute great plans!
But Christ overleaped the first stage altogether, He
did not work His way to royalty, but simply said,
' I am your King.' He did not struggle forward to a
position in which He could found a new state, but
simply founded it.
" Thirdly, we are astonished at the prodigious
success of the scheme. It is not more certain that
Christ presented Himself to men as the founder, legis
lator, and judge of a divine society, than it is certain
that men have accepted Him in these characters, that
divine society has been founded, that it has lasted
nearly two thousand years, that it has extended over
a large and the most highly civilised portion of the
earth's surface, and that it continues full of vigour at
the present day."
Now, no one will dispute what Sir John Seeley here
says : Jesus was " calmly confident " of His powers,
because He knew that His " principles " were founded
on the eternal laws of justice and love. He required
no secondary powers, because He was conscious of
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SPIRITUAL TEACHING OF CHRIST'S LIFE
having the fountain of all spiritual power within
Himself. Hence these three factors (i) the
originality of the scheme, (2) His unique method of
executing it, and (3) the subsequent verification of
His acts by history, stamp His scheme as divine ; and
the Author of it to have been one in whom " God
was." St Paul drew the same conclusion, and unhesitat
ingly declared that, "God was in Christ reconciling
the world unto himself, not reckoning unto them
their trespasses." x
That Christ was divine, in the sense St Paul here
describes, is fully accepted to-day : but it will be as
well to consider what one of His immediate followers
and associates conceived of His peculiar nature, as it
is entirely due to His unique personality that Christ
has been the accepted teacher of the world ; for while
prophets taught many similar truths, philosophers
may have inculcated precisely the same virtues : yet
Isaiah was not listened to, Moses was not heard,
philosophers have died and left no permanent result.
Jesus, however, alone, stands pre-eminent, and has
done so for nigh two thousand years.
Let us consider wherein this mystery lay.
1 2 Cor. v. 19.

7o

CHAPTER VI
JESUS CHRIST, THE WORD, OR THE LIFE OF MAN
Of all the Evangelists, St John is the most emphatic
in his assertions as to the divinity of Jesus Christ.
Like the others, he commences his gospel with the
coming of the Baptist, but precedes it with the
following positive statements as to our Lord's pre-
existence. " In the beginning was the Word, and the Word
was with God, and the Word was God." x
" That which was from the beginning, which we have
heard, which we have seen with our eyes, which we
have looked upon, and our hands have handled of the
Word of life . . . declare we unto you." 2
In these two passages the Evangelist implies the
eternal existence of the Logos, or " God in Christ," as
well as the incarnation of deity in the man, Jesus
Christ. In both the gospel and his first epistle, St John
places our Lord as being on an equality with
God. He says of the Word of life : " that he was
1 John i. I. 2 I John i. 1-4.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
with the Father, and like the Father, he was from the
beginning " ; and adds : " If that which ye heard from
the beginning abide in you, ye also shall abide in the
Son and in the Father."
Now why does St John call Him the " Word " ?
There are two Greek terms in constant use by the
writers of the New Testament, but they are not
always distinguishable in the English translation.
The one is rema, the other is logos. The former
only signifies what is uttered, and is indefinite
in meaning. Thus, " Man shall not live by bread
alone, but by every word (rema) that proceedeth out
of the mouth of God." That means, a man's life is not
centred in bodily necessities only, for his soul has to
be fed as well. Similarly, when Jesus stood before
Pilate, He answered him never a word (rema).
But when we read, " a man shall give an account
(literally, ' a word,' logos) of every idle word" (rema),
we find both together. Idle words mean " workless,"
" unfruitful " words, such as lead to no good or benefit
to anyone, but rather the reverse ; such as sarcasm,
cynicism, and blasphemy : while to give an "account"
is logos, i.e. the man must justify, if he can, his idle
words as compatible with his moral responsibilities.
The force, then, of this important word logos, which
St John applies to our Lord as a name, lies in what
is definitely prominent in the mind. It carries a
spiritual meaning with it. Thus : " Speak the word
only, and my servant shall be healed."1 It was not
1 Matt. viii. 8.
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JESUS CHRIST, THE WORD
the mere expression used, i.e. rema, which was of any
importance, but the divine power residing in our Lord,
whose word (logos) would, so to say, carry the healing
power to the centurion's servant.
So too Jesus is said to cast out spirits by His word.
Logos came to mean reason as a power of the
mind, a power which can execute judgment. As
Christ says : " He that rejecteth me and receiveth
not my sayings (rema), hath one that judgeth him :
the word (logos) that I spake, the same shall judge
him at the last day."1
Now let us turn to the Gospel.
The sayings of St John that " the Word was with
God," and the " Word was God," seem at first a little
difficult to combine ; but we find a very analogous
union of expressions regarding wisdom in the Pro
verbs. 2 Thus wisdom is described as possessed by
God ; hence God is the " giver of wisdom " ; 3 for it is
said : " God giveth wisdom to the man who pleaseth
him." 4
With regard to the Creation, it is said that God
by wisdom hath founded the earth.6 So too the
Psalmist said : " O Lord, how manifest are thy
works, in wisdom hast thou made them all."6
Wisdom is thus regarded as an attribute of the
Deity. But the writer of the Proverbs proceeds to personify
1 John xii. 48. 2 Prov. viii. 22 seq.
3 Prov. ii. 6. 4 Ecc. ii. 26.
6 Prov. iii. 19. e Ps. civ. 24.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
wisdom. Wisdom then, herself, thus speaks : " The
Lord possessed me in the beginning of his way,
before the works of old. I was set up from the
beginning or ever the earth was. Before the depths,
before the mountains, when there were no earth nor
fields. . . . When he established the heavens I was
there. . . . Then was I by him, as a master-workman ;
and I was daily his delight, rejoicing always before
him." Wisdom is thus dramatised and represented as an
active assistant in the work of creation by God.
Wisdom next appeals to man : " My delight was
with the sons of men. Therefore, my sons, hearken
unto me ; for blessed are they that keep my ways." *
So too Christ said, " If a man love me, he will keep
my word." 2 " Unto you, O men, I call, and my
voice is to the sons of men."3
Now let us turn to the first chapter of St John's
Gospel. It would almost seem as if the Evangelist
was constructing his opening paragraph upon this
passage in Proverbs ; substituting, however, " word "
for "wisdom."
As the " Word " was " in the beginning," so wisdom
declares : " I was set up from everlasting from the
beginning." St John says : " All things were made by him " :
and we have seen how " wisdom " was a master-work
man in creation ; while the Psalmist declares that,
" God by wisdom made all things."
1 Prov. viii. 22-30. 2 John xiv. 23. 3 Prov. viii. 4.
74

JESUS CHRIST, THE WORD
Passing on from creation to humanity, St John
says : " In him was life, and the life was the light
of men." So wisdom declares : " Whoso findeth me,
findeth life!'
Again, St John says : " The light shineth in dark
ness, and the darkness apprehended it not." So
too wisdom declares : " I have stretched out my
hand, and no man regarded."
St John adds : " He was in the world, and the
world was made by him, but the world knew him
not." Similarly, wisdom laments that " mankind
hated knowledge, and did not choose the fear of the
Lord." For " the fear of the Lord is the beginning
of wisdom." J
Now follows an important contrast.
Wisdom is only personified as an abstract per
sonage. She is merely dramatised in Proverbs.
St John has not only personified the " Word of the
Lord," but declares Him to have come in the flesh as
a man upon earth. He became thus the Word incar
nate : " The Word became flesh and dwelt among us,
and we beheld his glory, glory as of the only
begotten from the Father, full of grace and truth,2
of whom St Paul said, " He was the Christ, the power
of God and the wisdom of God."3
But there are still further parallels between the
Word and wisdom.
Wisdom, like Jesus, came forth from God as a
preacher of righteousness to men.
1 Prov. ix. 10. 2 John i. 14. 3 1 Cor. i. 24.
75

SPIRITUAL TEACHING OF CHRIST'S LIFE
" Doth not wisdom cry ? In the top of the high
places. . . . Beside the gates of the city. . . . Unto
you, O men, I call." 1
So, too, cried our Lord : " Repent ye, for the
kingdom of heaven is at hand " ; and as wisdom
put forth her voice in high place, so Christ delivered
His first Sermon on the Mount ; and then, like wisdom,
within the gates of Jerusalem.
Lastly, what was the spiritual food which wisdom
offered to man ?
"Come, eat of my bread and drink of the wine
which I have mingled." 2
And what did our Lord say ? "I am the . bread
of life ; he that cometh to me shall not hunger, and
he that believeth on me shall never thirst."3 Again,
at the Last Supper, " Jesus took bread, and blessed,
and brake it ; and he gave to the disciples, and said,
Take eat; this is my body. And he took a cup,
and gave thanks, and gave to them, saying, Drink
ye all of it; for this is my blood of the covenant
which is shed for many unto remission of sins." 4
The parallel is thus complete.
Now it is also interesting to find the same ex
pression " only begotten " to have been used of
wisdom in one of the Apocryphal books, called the
Wisdom of Solomon. " In wisdom (it is said) there
is an understanding spirit, holy and unique! '5 The
1 Prov. i. 21 ; viii. 3. 2 Prov. ix. 5.
3 John vi. 35. 4 Matt. xxvi. 26-28.
6 Wisdom of Solomon, vii. 22.
76

JESUS CHRIST, THE WORD
Greek word here is the same as applied to our Lord,
viz. monogenes.
No one can read the life of Jesus Christ as given
in the Gospels without seeing that He was vastly
superior to the best and noblest of men that ever
lived. As it was said : " Never man so spake " as he ; so
in character, in deeds, in loving-kindness and self-
sacrifice, Jesus Christ was absolutely unique among
men. When we thus consider closely this introduction to
the Gospel, as well as that to the first Epistle of St
John, and compare them with the description of
wisdom in Proverbs — the parallel features seem
almost startling in their resemblance.
It would seem to fully explain why St John used
the two expressions " Word with God " and " Word
was God " ; J but, I repeat, while wisdom was only
dramatised, the Word actually became man and
dwelt among men upon earth.
Jesus Christ was so far like the prophets of old
that He came to preach, as they always said, "the
Word of the Lord " ; but as the Son of God, He was
the Word, Himself "in person ; and not, therefore, like
the prophets, who never regarded themselves other
than as being merely delegates of the Lord, instructed
to reveal the will of God.
1 It may be noted here that our Lord, in explaining the
Parable of the Sower, identifies not only the seed with the word,
but with the hearers who are sown. Mark iv. 14 ff.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
On the other hand, Christ's usual formula was,
" Verily, verily, / say unto you."
Hence no term could be more appropriate than the
" Word " ; for the actual logos, the mind of God, was
in Jesus Christ.
Hence was St Paul justified in declaring that
" God was in Christ," J and " in him dwelleth all the
fulness (pleroma) of the Godhead bodily." 2
Just as the Psalmist had said : " Quicken me
according to thy word," so St John declares that
in the Word " was life, and the life was the light
of men."
We have now seen how St John has described
Jesus Christ as both God and man in the preface to
his gospel, and in that to the first epistle.
It was, of course, only after (as he says) he had
seen, heard, and handled the incarnate Word of Life,
that he had come to this conclusion, that Jesus was
both divine and human.
What, then, was it that made him believe that God
was in Christ, to use St Paul's expression ?
It would take too long to give all the proofs here
from the Gospels that our Lord was divine ; but
there is a special feature, among others, which renders
Him so unique among men, however holy they may
be, and that is His self-consciousness of the fact that
He had a divine nature ; or that God the Father was
in Him.
Men preachers always preach for the times they
1 2 Cor. v. 19. 2 Col. ii. 9.
78

JESUS CHRIST, THE WORD
live in, — they cannot do so for all time; men are
only too apt to regard what is merely local and
temporary as if it were universal and eternal.
Not so Christ. His principles of conduct are
eternally true for all men in all ages of the world.
He gave us no new code of laws, like an enlarged
decalogue, but illustrated divine principles of life by
special examples in parables or otherwise ; and
especially in Himself.
What, then, is so remarkable and so unique in
Christ was His perfect consciousness of the divine
laws which He uttered, as issuing from Himself.
They are spiritual laws which will cover any and
every special case that may arise in a man's lifetime.
Take one example — forgiveness.
It is a hard thing to forgive at any time. It was
formerly a matter of honour not to forgive, but to
take vengeance for a wrong, even if it was accidentally
or unknowingly committed ; because the ancients
merely looked to the act as guilty, quite irrespective
of the motive.
Peter could not understand our Lord, and asked
how many times he might forgive, thereby putting
the act of forgiveness on a par with stereotyped laws
of state. Our Lord swept away all definite rules
and supplanted them with a simple principle — that
forgiveness must immediately and invariably follow
repentance, not only seventy times seven, but always.
This is not only a law for man in treating his
fellow-man, but it is God's own law towards man:
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SPIRITUAL TEACHING OF CHRIST'S LIFE
so beautifully shown by the Parable of the Prodigal
Son. Repentance always carries forgiveness with it.
The Gospel consisted of the preaching of repentance
and the remission of sins for all nations ; while the
outward sign which was ordained to follow repentance
and faith in Jesus Christ, was called " the baptism of
repentance for the remission of sins." J
Our Lord's uniqueness was, therefore, based on His
conviction that the words He spoke, the laws He
promulgated, issued out of His own inner divine
consciousness. He regarded Himself as the perfect,
ideal man, the great example for humanity. More
over He was perfectly conscious of Himself as
realising that ideal in the presence of all who had
eyes to see Him and ears to hear Him. So that
whoever had seen Him, had seen the Father likewise.
So conscious was Jesus of the divine spirit within
Him, that He never hesitated to identify Himself
with the Father. Indeed, He did so when only
twelve years of age, as we have seen above, and when
He came to man's estate and repeated it : then the
Jews took up stones to stone Him for His supposed
blasphemy. He claimed for Himself the unspeakable name —
" I AM," and declared that Father and He were
one. No one but a mad fanatic among the sons of men
dare speak as Christ did. Yet the world for nigh
two thousand years has accepted these astounding
1 Mark i. 4, and Luke xxiv. 47.
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JESUS CHRIST, THE WORD
statements as the truth : and has not even seen any
self-exaltation in them whatever.
Moreover, coupled with them, He portrayed the
profoundest humility the world has ever witnessed :
such was His " uniqueness."
It is this combination of a superhuman greatness,
coupled with the most perfect humility, with an ever-
present consciousness both of His divinity and of
humanity, which proclaim Him the unique, the only
begotten Son of God.
It has often been thought that St John, or the
writer of the gospel under his name, borrowed the
word Logos from Alexandrian philosophy. Perhaps
he did, but from what I have quoted from the Proverbs,
and the frequent use of the phrase " the Word of the
Lord " in the Old Testament, as well as by our Lord
Himself, seem to show that St John need not have
gone beyond the Old Testament and his own ex
perience of Christ's manner of speech for a reason
for identifying our Lord with the Logos or Word.
Immediately after having received baptism at the
hand of the Baptist, our Lord passed through the
first really great crisis in His life, or His temptation
in the wilderness, next to be considered.

81

CHAPTER VII
THE TEMPTATION IN THE WILDERNESS, AND
ITS SPIRITUAL TEACHING
One of the most mysterious crises in our Lord's life
is His temptation in the wilderness. It has been well
observed that the very improbability of it renders
its accuracy most probable. Moreover, no one was
by to witness it ; assuming, therefore, it represents a
real and terrible mental struggle undergone by Jesus,
He alone could have communicated it to others.
As we read that Jesus never performed any miracles
previous to this event, it seems reasonable to
suppose that He was conscious for the first time of
being possessed with miraculous powers, and that
this consciousness lay at the root of this great trial ;
so that when we consider the three special tempta
tions recorded, we see how they are directed to entice
Jesus to use His newly acquired powers in violating
three distinct forms of allegiance to God's moral
laws. Thus the first or lowest was to satisfy a mere
bodily, or, as we say, animal necessity. In the
82

THE TEMPTATION
possession of the ability to convert stones into bread
lay the temptation to use it wrongly. The sudden
thought — as intense hunger began to be felt — of
employing it to satisfy His bodily wants, is as quickly
elevated to the spiritual plane. He at once recognises
the higher law of using a gift solely for the altruistic
purpose for which the giver had endowed Him with
it. Consequently Jesus at once restrains His power :
He recognises it as a gift consecrated to humanity,
entirely excluding His own self.
" Man doth not live by bread alone." Bread is not
the only or first thing necessary. Several petitions
of a spiritual nature precede the words : " Give us
this day our daily bread." x Did He not recall the
words of the Psalmist : " He prepareth for me a table
in the midst of mine enemies " ?
This temptation was possibly recalled to mind
when He said to His listeners on the Mount : " Be not
anxious, saying, What shall we eat ? or, What shall
we drink ? for your heavenly Father knoweth that ye
have need of all these things. But seek ye first his
kingdom, and his righteousness ; and all these things
shall be added unto you." And so we read " Angels
came and ministered unto him."
Similarly, at the end of His career He told Pilate
that He could call to His aid twelve legions of angels
to deliver Him, but He would not violate His deter
mination to do nothing by force. Lastly came the
sarcastic cry : " He saved others, himself he cannot
1 Even here it may include spiritual sustenance.
83

SPIRITUAL TEACHING OF CHRIST'S LIFE
save." Substitute "will not" for "cannot" and the
taunt would become truth.
Thus from the Temptation to the Crucifixion He
exhibited a life of perfect consistency in His deter
mination to use His miraculous powers solely for the
good of humanity.
Next comes the seemingly meaningless temptation :
" Throw thyself down, for it is written, He shall give
his angels charge over thee, and in their hands they
shall bear thee up." If we turn to the ninety-first
Psalm,1 we find that this is said of him "that
dwelleth in the secret place of the Most High," who
"has made the Most High his habitation," i.e. the
God-fearing man whom the Lord will protect, because
he has put his trust in Him, and obeys His statutes.
Our Lord instantly repels the suggestion by the
words : " Thou shalt not tempt the Lord thy God."
Herein we see the difference. The godly man is not
like the Pharisees, who thought God loved them for
their own sake, and believed He would even save
them for their many services ; that God was, so to
say, bound to protect them, because they were
descended from Abraham, whatever their moral or
immoral conduct might be.
But what does this temptation imply ? May it
not be to utilise His powers for acquiring cheap
popularity, as we say, as a sign from God ? It would
support no good or useful purpose either for Himself
or others. 1 Ps. xci. i, 9.
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THE TEMPTATION
An aeronaut often descends from a great height
by means of a parachute ; but he does not violate
any of God's laws, but utilises them to make the
descent with safety.
Christ would have done the reverse. To throw
Himself down from the roof of the temple, and trust
to His miraculous powers "to save Himself," would
have been to interfere with the divine arrangements
of the world for the sake of vanity and ostentation.
As before, Christ replies with a spiritual law.
A subsequent occasion happened when He might
almost have felt justified in doing it, or at least
permitting it to be done: when the Jews rose up
from the synagogue and cast Him forth out of the
city and led Him to the brow of the hill whereon
their city was built, that they might throw Him down
headlong: but He, passing through the midst of
them, went His way.1
As the first temptation was an inducement to allay
bodily craving, the second to secure cheap popularity,
so the third was an appeal to ambition. He had
realised that He was now the Anointed One or Messiah,
and was familiar with the Jewish expectations and
the nature of His kingdom as they conceived it — a
mighty monarchy set up at Jerusalem, won by the
sword, the Gentiles being subservient as conquered
peoples. It will be observed that Satan cannot rise above
earthly matters ; he has no notion of " spirituality "
1 Luke iv. 28-30,
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SPIRITUAL TEACHING OF CHRIST'S LIFE
whatever. Jesus realises that His kingdom is not of
this world. He has nothing to do with terrestrial
matters, except so far as His spiritual kingdom
permeates them and lifts them to His own sphere — an
imperium in imperio.
Bread for the body, popular applause, temporal
power — they are all of the earth, earthy.
Christ's mind is altogether on a higher and spiritual
plane, and has no sympathy with these temptations
whatever. What does Satan mean by " worshipping me " ?
It is the temptation to use the ordinary earthly methods
of acquiring power and supremacy by force of arms.
Our Lord's reply from Deuteronomy x is immediately
followed by " Ye shall not go after other gods." The
devil is called the " Prince of this world," and stands
for all the powers, forces, and methods usually adopted
to gain earthly sovereignty. What would be most
remarkable, if it were not illustrated repeatedly in
common life now, is the astounding stupidity of Satan,
his utter incapacity of realising Christ's mental
attitude. His offer to give Christ the world's rule, if
He will but worship him, would be on a par with a
mediaeval monk who might try, if he lived now, to
dispel the spirit of scientific intelligence of the
twentieth century with bell, book, and candle !
St Paul subsequently showed how true it was in his
day, and it is so now, that the natural man cannot
apprehend spiritual things. 1 Deut. vi. 13.
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THE TEMPTATION
Consequently in this contest he leaves Christ
master of the field. Jesus is incomprehensible to
him. We must remember that Satan was not a real
personality, but here stands figuratively for ideas which
arose in the mind of Christ, as representing the world's
point of view of the use He should make of His
miraculous powers. Being familiar with the Jewish
conception of a temporal Messiah, the first impressions
as to how He might employ His miraculous powers are
all temporal and concrete, as opposed to the spiritual
laws which He came to establish in His Kingdom of
Heaven. He would remember how God fed the
children of Israel with manna, and Elijah had fed the
widow, and there was nothing reprehensible in either
case ; so why, then, would it be wrong to feed Himself
by converting stones into bread? The reaction
instantly followed as the conviction arose that His
powers were not given Him for Himself, but for the
world. If God could feed the Israelites, surely He
could feed Him? His unlimited faith in His
Father instantly dispelled the — we may say — very
natural suggestion to turn stones into bread, to do
something extraordinary like a conjurer, to excite
the wonder and admiration of a crowd — to use His
terrible powers to crush all opposition in establishing
His claim to the Messiahship by invincible force.
This appears to have been the general expectation.
It appears legibly written in the prophetic books.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
And in the sequel, it was just because Christ refused
to exert His supernatural powers in this way, that His
countrymen rejected Him. It was not that they
expected a king, and that He appeared only as a
teacher ; on the contrary, He systematically described
Himself as a King. The stumbling-block was this :
professing to be a king, He declined to use the
weapons of force and compulsion that belong to
kings.1 We thus see how, through the whole period of His
mission, He consistently kept to the resolve made at
His first temptation, regardless of the consequence,
namely, His death !
The story of Christ's temptation is utterly beyond
the power of invention of anyone at the date it was
written. It cannot but be true.
Moreover each of the three temptations corresponds
to very common ones to which men and women are
constantly subjected at the present day.
" Gifts consecrated to humanity " : the " world " says
" No. " I earned my millions myself, may I not do
what I like with my own ? Legality says " Yes."
Christian morality says " No." If the millionaire
professes to be a Christian, i.e. to live the Christ-life,
part of that profession is to have " laboured with his
hands, that he may have to give to him that needeth." 2
Let him read the twenty-fifth chapter of St Matthew's
Gospel, and he will know in which flock he will be
found in the end.
1 Ecce Homo. 2 Eph. iv. 28.
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THE TEMPTATION
What is true of money is true of all " talents," such
as intellectual gifts, whatever direction they may
take individually.
Similarly with regard to the second and third
temptation ; the more a man rises to the spiritual life
— the Christ-life — the more he finds all " taste " for
popular admiration dies out. For he discovers that all
efforts to seek the Kingdom of God and His righteous
ness supply him with more than an abundance of
satisfaction. Ambition, too, is essentially a selfish
trait, and too often destroys conscience, undermines
altruism, and banishes Christian love.
I am now, however, moralising ; but there is One
who gave us the very foundations whereon we build
our own efforts of preaching virtue. It is not the
writer's originality, all such belongs to Christ, so let us
hear the Great Preacher Himself. Let us in imagina
tion go to Galilee and mingle with the crowd at the
foot of the Mount, and listen to His first sermon, after
the terrible temptation in the wilderness.

89

CHAPTER VIII
THE SERMON ON THE MOUNT, THE SPIRITUAL
BASIS OF THE CHRISTIAN RELIGION
St Matthew tells us that after the temptation
" Jesus began to preach and to say, Repent ye ; for the
kingdom of heaven is at hand " ; and that He
"went about in all Galilee, teaching in their syna
gogues, and preaching the gospel of the kingdom,
and healing all manner of disease, and all manner of
sickness among the people." x The result of this was
that great multitudes followed Him, and seeing them,
He went up into the mountain.
It is a common charge made by present-day
rationalists that Christ taught nothing new, that all
His moral maxims were uttered by philosophers ages
ago ; but they do not perceive the fundamental
difference between the methods and objects of the
philosopher, say, Socrates, and those of Christ. Sir
John Seeley draws out the contrast well : " Their
influence upon men has been of a totally different
kind — that of Socrates being an intellectual influence
1 Matt. iv. 17, 23.
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THE SERMON ON THE MOUNT
upon thought, that of Christ a personal influence
upon feeling. What real student of Socrates concerns
himself with his martyrdom? ... On the other
hand, if we isolate Christ's teaching from His life, we
may come to the conclusion that it contains little
that could not be found elsewhere, and found
accompanied with reasoning and explanation. Those
who fix their eyes on the ' Sermon on the Mount,' or
rather on the naked propositions which it contains,
and disregard ' Christ's life,' His cross, and His
resurrection, commit the same mistake in studying
Christianity that the student of Socratic philosophy
would commit if he studied only the dramatic story
of his death. . . . Socrates holds his place in history
by his thoughts and not by his life, Christ by 'His life
and not by His thoughts. . . . Philosophy is one
thing, Christianity quite another. . . . Philosophy
hopes to cure the vices of human nature by working
upon the head, and Christianity by educating the
heart!' " Philosophy and Christianity," the author goes on
to say, "each has its function." . . . The difference
being that " both endeavour to lead men to do what
is right ; but philosophy undertakes to explain what it
is right to do, while Christianity undertakes to make
men disposed to do it." x
The above was written nearly forty years ago, but
it is a most crushing refutation of the modern " philo
sophic " rationalist to-day !
1 Ecce Homo, pp. 90, 91 (small ed. 1868).
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SPIRITUAL TEACHING OF CHRIST'S LIFE
The key to the success of Christ and the failure
of the philosopher, lies in His personality.
By what means can philosophy make a man good ?
" Where is the demonstration that will make the
selfish man prefer another's interest to his own ? . . .
The truth is that philosophy has no instruments that
it can use for the purpose. There exists no other
such instrument as the personal one of which Christ
availed Himself." These words echo Aristotle's
complaint that no treatises on virtue will ever
regenerate the masses.1
Yet we now see rationalists repudiating Christ's
personality, while admiring His ethics ; complaining,
however, that if they were followed, society would be
ruined ! We will see where their error lies.
Let us first consider the Sermon on the Mount ;
and more especially the commencement.
The nine " beatitudes," as the second to the tenth
verse of the fifth chapter of St Matthew's Gospel are
called, because each begins with the word " blessed,"
are familiar to all readers.2 They form the intro
duction to the Sermon on the Mount ; than which
no more perfect list of religious truths can be found
in any literature of the world.
The reason for saying this is that it so far differs
from the Levitical laws, in that it is not so much a
mere list of acts we must not do, as by committing
them we should dishonour God or injure our neigh
bour ; but it is a system of morality founded upon
1 Nic. Ethics, Book X. ch. 9. 2 Matt. v. 3-12.
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THE SERMON ON THE MOUNT
the upright condition of heart as the only true
foundation of all right action.
In the Ten Commandments but little is urged on
the importance of self-purification, of having the heart
right before God. The Jewish religion at the period
of the formation of the priestly code might be called
the germ of Christianity ; and just as things which
they must not do are impressed upon our children
before they can learn to understand and appreciate
the motive, and restrain themselves for love's sake,
so likewise has God dealt first with the Jews : " Sons
before they have come of age," as St Paul describes
them, while in these latter days we are joint-heirs with
Christ ; and the motive of all good action springs from
an enlightened conscience, purified by faith and love.
In the brief portion of this beautiful discourse of
our Lord's which only I propose considering here, I
shall endeavour to show how it justifies these pre
liminary remarks ; and we cannot but be struck by
the very first sentence as being most remarkable,
whether it be referred to the people of that age or
to ourselves.
" Blessed are the poor in spirit, for theirs is the
kingdom of heaven."
Passing by the false view that there is any merit
in poverty of worldly things, the expression " poor in
spirit" meaning nothing of the sort, we may ask
what is the exact meaning of our Lord's words. Now
the Greek word translated " poor " implies a patient
endurance, offering no retaliation to oppression, as
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SPIRITUAL TEACHING OF CHRIST'S LIFE
well as humanity, with a total absence of pride ; so
that the blessing here pronounced agrees with the
words of Solomon : " Better is it to be of a lowly
spirit with the poor, than to divide the spoil with
the proud."1
But the " poor in spirit " does not necessarily signify
what we may call "spiritual cowards." Hence I
think we may interpret this expression in its applic
ability to ourselves as implying a restraint on that
proud, warlike spirit which was the only one con
sidered by the Gentiles of old as at all worthy of
praise or even consideration. This statement of our
Lord goes beyond the fact that the downtrodden of
the world, to whom He was especially alluding, may
be more blessed in God's eyes than the proud ruler
who crushes them. It contrasts the spirit of submis
sion which Christ introduced in the Kingdom of
Heaven with the haughty spirit of the world, which is
always aggressive and tyrannous. Such is the spirit
which issues out of, but carries to excess, or is rather
the abuse, of the purely animal courage. Virtue, in
the sense of " moral courage," was mostly unknown
in those ancient days. To the ancient Roman, it
simply meant valour in war or courage in physical
dangers. Now, this kind of spirit or manly courage
was regarded by the ancients as the great aim of life,
and the performer of great heroic deeds, especially in
war, was supposed to secure especial favour, if not an
actual place among the gods.
1 Prov. xvi. 19.
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THE SERMON ON THE MOUNT
Now observe how our Lord's first utterance strikes
at the very foundation of this Gentile view. Without
discountenancing such physical courage altogether —
for it is one of Nature's gifts — He is here referring to
its abuse, that it is rather to be kept in check than to
be allowed to have full sway ; while in the Kingdom
of Heaven it is not wanted at all.
Who could show himself to be poorer in spirit
under the reproaches and sarcasms of the Scribes and
Pharisees than gentle Jesus, meek and mild ?
But who could show more physical and moral
courage than that same but now terrible Jesus, who
drove the multitude headlong out of the temple, and
overthrew the tables of the money-changers, when
they were dishonouring His Father's house ?
In conjunction with this first beatitude, it will be
better to take those of the fifth, seventh, and ninth
verses together, as all bear upon the foregoing
remarks : —
"Blessed are the meek, for they shall inherit the
earth." " Blessed are the peace-makers, for they shall be
called the children of God."
This was not the first occasion when these
words were spoken. They will be found in the
eleventh verse of the thirty-seventh Psalm, in
which David is encouraging a trust in the Lord
and all will be well; that it is not the proud,
the violent, the contentious, that prosper, but he
who is of a quiet spirit and believeth in the Lord
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SPIRITUAL TEACHING OF CHRIST'S LIFE
his God to grant what is best to those that love
Him.
These two beatitudes are linked together in the
Psalm : " Yet a little while, and the wicked shall not
be : yea, thou shalt diligently consider his place, and
he shall not be. But the meek shall inherit the land ;
and shall delight themselves in the abundance of
peace" It is manifest that peace must go hand-in-hand
with meekness. There must be two contentious
spirits to quarrel, and if one, at least, be of a meek
and peaceful disposition, Christian gentleness wins
the day and the demon of strife is exorcised.
These three beatitudes describe the condition of the
heart, mind, and action required by Christ of all His
followers, as bearing upon their attitude towards
the world : that is to say, in the first place, the be
haviour of His own disciples towards the heathen
Gentiles ; and secondly, of those of all Christians
to-day who try to follow Christ's footsteps, towards
those other persons among us who choose to ignore
and despise His maxims, who exalt their own pride
and despise the meekness of others.1 To be poor in
spirit, to be gentle and meek, to seek peace and ensue
it, are to be the aim of the Christian's life in this
world, so full as it is of conflicting agencies. We
must put aside the world's weapons, and be clothed in
the spiritual panoply of God instead.
1 1 once heard an officer say : " I can tolerate pride in a man,
but not meekness."
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THE SERMON ON THE MOUNT
The next beatitudes which I will take together are
the two following : —
" Blessed are the pure in heart, for they shall see
God." " Blessed are they which do hunger and thirst after
righteousness, for they shall be filled."
These two have reference mainly to ourselves
alone, without bearing upon our relationship to the
world. " Purity of heart " has a wide signification.
I need scarcely allude to its most obvious meaning,
of the absence of all fleshly lusts. Our Lord's utter
ances are too plain to need comment, and I need
only remind the reader that it is not enough to pray,
" Lead us not into temptation," if we do not try to
avoid it ourselves. Nay, more, it is not enough to
suppress a wrong act, but our very thoughts, if impure,
must be crushed at once. " Blessed are the pure in
heart. "
But a pure heart is also a single heart. " A double-
minded man is unstable in all his ways," says the
Apostle : and it needs but little experience to know
how soon would the fabric of society crumble to the
dust if all men were habitual liars. No vices met
with greater condemnation from our Lord than
hypocrisy and lying. He designated it as the devil's
own primeval sin, and doomed it to the extremest
penalties. The remaining beatitudes are as follows : —
" Blessed are they which are persecuted for right
eousness' sake, for theirs is the kingdom of heaven."
97 7

SPIRITUAL TEACHING OF CHRIST'S LIFE
" Blessed are ye when men shall revile you and
persecute you, and shall say all manner of evil against
you falsely, for my sake."
"Blessed are they that mourn, for they shall be
comforted." Having, first, described the attitude which His dis
ciples must bear towards the world without ; secondly,
the purity of heart and single-mindedness required
within ; our Lord now adds what will be the effect
upon themselves, His disciples, at the hands of the
world.1 It will considerably aid one's comprehension of
this Sermon on the Mount — preached by our Lord at
the very commencement of His ministry — if it be
borne in mind that He is not so much giving an
absolute line of conduct for Christians to follow for
all time to come, but one more especially adapted
to His contemporaries, who were forming His new
church on earth. And in the various injunctions
there is shown the bearing they should assume to
wards the Gentile world about them, i.e. the Greeks
and Romans among whom the Gospel was to be first
preached. This will be more manifest if we take an example
which will also exemplify what Jesus meant by
meekness. Thus the words : " Whosoever shall smite thee
on thy right cheek, turn to him the other also";
1 The reader will find much help in reading chaps, xxi. and
xxii. in Ecce Homo, on " The Law of Forgiveness."
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THE SERMON ON THE MOUNT
this sentence has reference to the manner in which
His immediate disciples were to meet" their heathen
revilers, who could not understand the principles of
the Kingdom of Heaven. Not at all the attitude
that any one Christian should bear towards another
contumelious Christian — both being members of His
church. On the contrary, what their conduct should
be, He states as follows : " If thy brother (that is, a
fellow Christian) sin, rebuke him ; and if he repent,
forgive him."1 Here, however, our Lord is laying
the foundations of the Christian Church, which at
that time, we must remember, did not exist at all :
and He is impressing upon those who were to form
it, what their duties and conduct should be as lights
to. the Gentiles or as the salt of the earth. We may
almost think that His prophetic eye was even then
contemplating the painful persecutions to which His
church would be subsequently subjected : when every
cruel device that could be invented was brought to
bear upon its members. But, on the other hand, it
must have been a source of thankfulness to find how
literally His injunctions were fulfilled ; so that from
emperors striving to crush out the spiritual life from
that unresisting, meek, and forgiving brotherhood,
tyranny at last gave way, tired out by meeting with
no opposition ; when the truth conveyed in the words,
" the meek shall inherit the earth," was at last realised
by emperors themselves becoming Christians; and
so the prophecy of Isaiah was fulfilled that kings
1 Luke xvii. 3.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
should be the nursing fathers of the Church, and
queens its nursing mothers.
Thus, too, is it that we can understand how
" Blessed are they that mourn, for they shall be
comforted." True has this been of the collective Church ; true
shall it ever be of individuals.
There is a sustaining power in a religious trust in
God which no worldly forces can overthrow. It is
a power which the religious only can feel and know,
and it is useless to describe it to those who feel it
not. There is a peace which the world cannot
give, because it has it not to give, nor knows it. It
can only come from above. " My grace is sufficient
for you," says our Lord ; but it rests with each
one of us, individually, whether we will accept it
or not.
We can, however, say where it is not. It is not in
the quarrelsome, the contentious, or passionate ; it is
not in the selfish and discontented ; it is not in the
ungrateful and thankless ; and it is not in the impure
of heart.
But it is in the hearts of all those who exhibit the
opposite traits of character. It is in the meek and
lowly of heart. It is in the amiable, self-sacrificing,
and contented. It is in those who delight in doing
for others, not only what they would look for in
return from them, but in looking for no return at all.
It is in those who hunger and thirst after righteous
ness, and who verily are filled !
ioo

THE SERMON ON THE MOUNT
Blessed are all they ; for they let their light so shine
before men, who are thereby led to glorify God their
Father who is in Heaven.
To the martyr at the stake, in those darkened ages
when men persecuted the body under the delusion
that they could crush out the freedom of the soul :
to the godly young man who has the courage to
retrace his steps from a downward career, and bears
alone the sneer and scorn of those with whom he now
refuses to associate : to the boy who refuses to pilfer
and lie, though his companions may one and all
ridicule his conscientiousness, — to all such who are
persecuted for righteousness' sake, does our blessed
Lord say the same words : " Rejoice and be exceeding
glad, for great is your reward in heaven."
It is interesting here to recall the utterances of
St John the Baptist and compare them with the
beatitudes. The repentance which the former urged upon his
contemporaries was simply to do their duty and try
to be generous. Thus, e.g. the publican was to exact
only what was due ; the soldier was to be content
with his wages, and so on ; while if a man had two
coats, he should be generous enough to let a coatless
man have one.
Mostly outward acts, which must be just and
generous and based on external injunctions.
But what does the Sermon on the Mount teach ?
Christ appeals at once to character, as founded on
spiritual characteristics within the heart ; e.g. to a
IOI

SPIRITUAL TEACHING OF CHRIST'S LIFE
spirit of meekness, of peacefulness, of purity, of
single-mindedness, and of forgiveness.
We thus see why St John was still of the old
covenant — only a voice to recall the Jews to neglected
or abused duties, laid down long ago in their own
scriptures. On the other hand, we see at once that the prin
ciples of the Kingdom of Heaven are spiritual, and
concentrated within a man's heart.
All His parables and teachings follow on the same
lines as the Sermon on the Mount; so that a true
Christian no longer requires external maxims, rules, or
laws to govern his conduct. His heart responds to
impulses, by rejecting the bad and absorbing the good.
He is now " a law unto himself." As this difference
is so important as forming the fundamental distinction
between the Old and New Testaments, it is worth
considering it more in detail in the next chapter.
But herein must be added a few words with regard
to the remaining and larger portion of the Sermon on
the Mount; for we have great principles laid down
for all to embody in their characters. Instead of the
outward law being enough to obey, I repeat, Christ
bases conduct on the spirit within.
In so doing He seems to utter paradoxes and
impossibilities, such as plucking out the offending
eye, and cutting off the offending hand.
Again, in offering the left cheek to him who smites
one on the right ; if a man take away a coat, to give
him the cloak also ; while apparently indiscriminate
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THE SERMON ON THE MOUNT
charity is recommended. Elsewhere Christ said that
if a man hate not his relations, he could not be His
disciple, etc.
Now it is the above statements which have proved
a stumbling-block to present-day rationalists, who
say that modern society could not exist, and the
commercial world would perish, if Christ's injunctions
were followed; they add, that His remarks about hating
one's father, showed He had no sympathy for family
life ! In a word, such writers are " literalists " pure and
simple, and fail to grasp the living principles under
lying these utterances of non-retaliation, except by
returning good for evil. The motive Christ had for
His so-called "hard sayings" was to kindle an
enthusiasm for holiness in the hearts of His followers.
Sir J. Seeley has well described this : " All other
faults or deficiencies he could tolerate, but he could
have neither part nor lot with men destitute of
enthusiasm. . . . Once, when it seemed that the
magic of his presence and words would draw his entire
audience into the number of his followers, alarmed
lest he should find himself surrounded by half-hearted
or superficial and merely excitable adherents, he
turned suddenly upon the crowd, and with one of
those startling expressions which he seldom, and yet,
like all great reformers, sometimes employed, declared
that he could receive no man who did not hate his
father and mother and his own life." x
Besides the above passage, our Lord said : " He
1 Ecce Homo, p. 138.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
that loveth father or mother more than me, is not
worthy of me." x
Again : " Whosoever shall deny me before men, will
I also deny before my Father which is in heaven." 2
" He who will not take up his cross and follow me, is
not worthy of me." 3
What does He mean ? It is simply that if a
husband, a wife, or anyone, even the most dearly
beloved, tries to make us belie our conscience, i.e. to
deny Christ, we must refuse to do so.
The first instance the Church witnessed was that of
the martyrs tempted to belie their consciences by
offering incense to Diana. They refused to deny
Christ, and so were led off to the arena.
To love one's relations is a divine law of nature,
and Christ did not come either to repeal or enforce it.
He never meant to supplant our love for our parents
by hatred, as the rationalists say, and draw the
conclusion that Christ had no sympathy with family
affections and relationships !
What He obviously meant was that, whenever the
occasion rose when such love is incompatible with
being true to Him, love must be sacrificed to loyalty
on that occasion.
In other words, conscience must be paramount.
But, let us not forget that the persons who would try
to induce us to relax in any way the high moral tone
which our Lord demands of His followers as His
standard of character, are also of the number of those
1 Matt. x. 37-39. 2 Matt. x. 33. s Matt. xvi. 24.
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THE SERMON ON THE MOUNT
who are denying their Lord and Master, as well
as those who yield to the temptation. All such He
distinctly declares He will deny before His Father
which is in Heaven.
The development of conscience which took place as
a consequence of Christ's teaching — there is no Hebrew
word for conscience — illustrates a remarkable con
trast between Judaism and Christianity.
The Christian conscience is correlated with a spirit
of freedom from all external rules and laws of
conduct. It thus sharply differentiates Christianity
form all religions based on legal observances.
Let us, then, consider the fundamental differences
between the Old and the New Testaments in the en
forcement of right conduct.

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CHAPTER IX
THE EXTERNAL LAWS OF THE OLD TESTAMENT
CONTRASTED WITH THE INTERNAL PRINCIPLES
OF CHRISTIANITY, OR THE "CHRIST-LIFE"
" For this is the covenant that I will make with the house of
Israel
After those days, saith the Lord ;
I will put my laws into their mind,
And on their heart also will I write them :
And I will be to them a God,
And they shall be to me a people." ]
THERE is one, and a most important, feature of God's
kingdom which distinguishes it from all human
sovereignties. It is a fact, moreover, which at the
same time elevates Christ, the Founder of that
kingdom, far above the wisest lawgiver amongst
mankind, and stamps His official character with the
seal of divinity.
The fact or feature to which I allude may be
called the " naturalness " of Christianity, by which I
mean that, if any man would be a Christian, he will
find that all conduct which must mark him as a
1 Heb. viii. 10 (quoting from Zech. viii. 8).
1 06

THE OLD AND NEW TESTAMENTS
regenerate being for the future, will not arise from
mere obedience to an artificial outward law, but he
will instinctively, naturally, come to act upon the
divine principles impressed upon the heart within.
This is why it received the title of " Life."
But yet, with reference to the Kingdom of Christ,
we find the usage of such terms as king, government,
laws, commands, and obedience sanctioned by the
Gospels. Here, however, the phraseology of earthly
society is taken to represent spiritual relationships.
In their ordinary sense, each of these words conveys
to the mind a definite idea or meaning. A king and
his ministers frame laws, truly as best they can to
suit the requirements of the age in which they live ;
and they are careful so to compile them as to meet
with the acquiescence of the nation, who will be
ready to obey them from the obvious motives of
justice and expediency.
Now, all this is the human method of composing
and enforcing law. It is not, at least at the present
time, the divine method. It was God's method
formerly in dealing with the Jews of old ; but it was
not Christ's way in founding His kingdom.
To appreciate God's method of imparting law for
the guidance of mankind in the Kingdom of Heaven
upon earth, we must first study it in nature. We
there find innumerable "natural laws," as they are
called, to which all things living or dead are ever
subject : and if for a moment we confine our attention
to the living portion of creation, we discover that
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SPIRITUAL TEACHING OF CHRIST'S LIFE
every individual obeys laws not so much external to
it, but, as it were, internal, and impressed upon its
very constitution by the Creator.
A brief illustration, but a truly marvellous one, will
elucidate my meaning. Take some eggs of any, but
of different, kinds of birds. Break them open, and
the closest scrutiny will not enable the observer to
detect any appreciable differences between their
contents. Yet, if those same eggs had been allowed
to have developed into birds, we all know what
innumerable differences would have ultimately
become manifest between them. What is the inter
pretation of these marvels ? It is that each kind of
egg is subjected to its own special " laws of develop
ment" impressed upon it by the Creator. Laws
internal — beneath the shell, as we might say, and
not coming from without.
Now this principle of internal law is universal in
nature — physical, mental, or moral.
One other fact in nature before we educe the
parallel in the spiritual kingdom. Although subject
to its own inherent laws, no living organism can be
independent of external circumstances. Nay, rather
is it that, by a tolerably harmonious adjustment of
all its outward conditions, can it only live and thrive.
A plant cannot grow unless it have a suitable
environment, good soil, proper nutrition, abundance
of air, light, moisture, and so forth. And man him
self, I need hardly say, is subject to similar laws :
thus he cannot thrive unless the laws of health,
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-THE OLD AND NEW TESTAMENTS
which are natural laws, are rigidly obeyed, for if
they be disregarded — as in eating, drinking, or in
sanitary arrangements — they will, as we all well know,
most assuredly exact the penalties of at least dis
comfort, and, it may be, disease and death.
It is, however, also true that all circumstances are
not equally suitable to all beings alike. Some
creatures are better adapted to one kind of life than
another. Thus an animal or a plant to which certain
conditions are favourable, will thrive and flourish ;
while others, competing with them under the very
same external conditions, will inevitably degenerate
and be soon exterminated.
All this, and much more that might be adduced, is
but an illustration of nature's laws : and by nature I
mean the regulations or laws which the Great Creator
has impressed upon the creatures of the physical
world in which they live, move, and have their being.
It would be out of place, not to say impossible, to
discuss this great principle more fully now, but I
would only remark that, when the student of nature
and of revelation finds powerful yet beautiful analogies,
nay more, identically the same laws holding good
between them, he cannot but rejoice in recognising,
on the one hand, a grand and uniform plan as form
ing a basis for the development of nature's offspring ;
on the other, an exactly analogous method in the
spiritual growth of religion in the human heart ; so
that, when compared, they bear mutual testimony to
one and the same divine origin and authorship.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
Let us now return to the history of the revelation
of the Gospel as unfolded in the Old and New
Testaments. First let us notice the condition of the Jews of old.
With them — isolated as they were from the world —
the law came from without. According to their views,
God Himself was looked upon as their King ; their
codes of laws were regarded as having been taken
at His dictation. He ruled them Himself, and He
fought their battles. Under these circumstances,
strict obedience to the letter was the unqualified
demand, while disobedience incurred severe natural
penalties as well as individual punishments.
Moreover we must also remember that the whole of
the Jewish ritual was, in its entirety as in its minutiae,
representative or typical, though unintentionally so,
at the time. It was the shadow of the substance, or
of the good things to come, which Christ came to
usher in ; a time when the external law on stone was
to be superseded by the internal law engraven on
the fleshly tablet of the heart.
The very beginning of His ministration was
marked by a new method of procedure. He came,
as St John had said, with a fan to separate the chaff
from the wheat, i.e. all who wilfully refused to enter
His new kingdom, and those who joyfully accepted
His offer, although they might know little or nothing
of their reward.
Now, what was that fan? He did not question
them, as they came to Him, as to their creed, selecting
no

THE OLD AND NEW TESTAMENTS
some and rejecting others : that would have been
the human way. Indeed, has it not been tried over
and over again by " Puritans " of all ages, and ever
found wanting? How then did the fan work? It
was no other than in nature's way. All were invited
to come, but out of all who did come to be baptized,
the selfish, the proud, the worldly ambitious, the
scornful, would soon fall away ; the spiritual soil was
unsuited to them, and so they would gradually and
naturally withdraw themselves, and none but the
select few would remain ; not specially selected by
Christ, but naturally selected of themselves, because
the words of Christ found in them a congenial soil.
The heart responded to the call, and so they became
followers by instinct and not solely by persuasion.
No process could be simpler, none more true to
God's universal method in nature. It was a truly
natural, but in this case a spiritually selecting pro
cess ; and all who obeyed the call did so because its
precepts were in harmony with their own feelings;
while the Pharisee, Sadducee, and Scribe who came
with exalted pride and unprepared hearts, found
nothing congenial to them and so were self-excluded
as "unfitted to survive" in the Kingdom of Heaven.
Next, we speak of Christ's government : that He
is a King, and rules from everlasting to everlasting.
What is the nature of the laws of His government ?
How do His faithful subjects obey?
The conditions to which a true and loving member
is subjected are those most congenial to his heart,
in

SPIRITUAL TEACHING OF CHRIST'S LIFE
and therefore appeal to him as most suitable and
therefore most natural. The laws of our spiritual
development, or of a growth in grace, as it is called,
are strictly analogous in their action with the natural
growth and development of the body. There is no
obeying in the strict sense of the word. When we
say that a tree puts forth its leaves in spring in
" obedience " to a law of nature, it is only a figure of
speech. It is the external stimuli of light and heat
which influences its vital powers, and awakens them
into action. The tree " obeys " the law unconsciously ;
or, in other words, the law is impressed upon it.
Exactly similar is it with the organs of our body in
their growth and development.
Similarly, too, is it with the Christian in heart
and not only in name. The laws of love, of thanks
giving, of mercy, of forgiveness and the rest are laws
of the same kind, though affecting our moral nature.
Just as the genial warmth of spring stimulates the tree
to put forth its leaves, so does the sight of distress
awaken the emotion of pity which excites to active
generosity. For the hardness of man's heart only, is
it necessary that there should be given him any laws
from without to worship God, to honour his parents,
to forbid stealing and evil-speaking and coveting.
But the more the true spirit of Christ be in us, the
more shall we find the external edict " to love one
another " to be superfluous, because to do so becomes
an instinctive action, and it would be agonising, nay,
impossible, to be forced to do otherwise.
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THE OLD AND NEW TESTAMENTS
This is, then, what is meant by the words I have
quoted, or, in other phraseology, the edict from with
out is now replaced by an edict which acts from
within. Every Christian thus becomes a lawgiver
to himself — or rather instinctively obeys the law
which is now engrafted in his very nature — just as
the tree is known by its fruits, for it cannot obey
any other law than that which regulates its power of
bearing. The true Christian, that is, one who has arrived as
nearly as possible to the full measure of the stature
of Christ, feels no irksomeness in acting righteously,
soberly, and godly. He is unconscious of any burden,
the yoke of Christ is virtually a garland of roses.
Philanthropy is a pleasure, and self-sacrifice a delight.
Such only is Eternal Life.
We must not forget, however, that this blessed
condition is not arrived at easily, or by a single
stride. As nature, as a rule, makes no leaps, but
works out her purposes slowly but surely, as are
growth and development in all departments constantly
at work aiming at an ideal perfection which has never
yet been attained in the physical world, so we find
an accurate parallel in the spiritual world. " To be
perfect as our Father which is in heaven is perfect "
is a lifelong work, and then never fully realised.
St Paul tells us why. We have a tendency to
abuse God's laws in our flesh, which wars against
the spirit, and constantly keeps up the struggle
within. What is the issue of this? In proportion
113 8

SPIRITUAL TEACHING OF CHRIST'S LIFE
as we allow our appetites to get the upper hand,
so far do we recognise the necessity of obeying
God's laws only as edicts from without, we may feel
bound to obey them ; but we do so only as slaves,
and not yet with the filial love of sons.
But just so far as our higher moral nature, our
conscience, enlightened by the Spirit of God, gains
the ascendency, so does the outward law transfer
itself to the heart within, and we begin to follow it
instinctively. This is what St Paul means when he
says, " We are debtors, not to the flesh, to live after
the flesh : for if ye live after the flesh, ye must die ;
but if by the spirit ye mortify the deeds of the body,
ye shall live. For as many as are led by the Spirit
of God, these are sons of God. For ye received not
the spirit of bondage again unto fear; but ye
received the spirit of adoption, whereby we cry, Abba,
Father."1 On the one hand, therefore, there is the spirit of
bondage, i.e. obedience to the external law, the
cringing obedience of a slavish fear. On the other
is the spirit of adoption, i.e. the filial, loving
obedience instigated by affection or a service of
perfect freedom.
Remember, too, the words of the Prodigal — how
applicable and how true ! He felt he was not worthy
to be called a son, but to be treated only as a servant.
But note, also, how that very feeling of repentance is
itself a witness to a congenial soil in which the in-
1 Rom. vii. 14-25 ; viii. 12-15.
114

THE OLD AND NEW TESTAMENTS
ward law may be at once implanted, and then sonship
is immediately recognised.
Another, amongst many illustrations, will be found
in a passage where our Lord is describing the
"naturalness" of His kingdom.1
As grapes do not by nature appear on thorn-bushes,
nor figs on thistles, but briars and thistles must alike
produce their respective and worthless fruit, so is it
with the worldly-minded, the hypocrite, and the
sinner. Their conscious actions which they have not
used their will to restrain are their fruits; but they
are just as natural a result from a depraved heart as
the down is to the thistle. On the other hand, a fig-
tree bears figs and cannot bear thistle-heads ; so the
man who has received the spirit of adoption, in whom
Christ lives again, cannot bring forth evil fruit !
His conduct must be in accordance with the living
principles of righteousness engraven in his regenerate
heart, and his fruits are then just as natural to him
as the evil fruits are to the evil man. As " a good
tree cannot bring forth evil fruit," so St John says :
" Whosoever is begotten of God, doeth no sin." 2
But, finally, our Lord closes with the memorable
words : " Not every one that saith unto me, Lord,
Lord, shall enter into the kingdom of heaven; but
he that doeth the will of my Father which is in
heaven,"3 — words which disclose the fact that man
may put on the appearance of good which he does
not really possess : but his words and appearance
1 Matt. vii. 15 ff. 2 1 John iii. 9. 3 Matt. vii. 21.
"5

SPIRITUAL TEACHING OF CHRIST'S LIFE
will have to be put to the test, and unless his actions
stand God's scrutiny, he will be finally rejected,
though he may have appeared to man to have been
the saintliest on earth.
There is a particular application of the outward
and inward laws which I think throws great light
upon a subject deeply connected with the history of
Christianity, and helps to answer the questions, Why
the Jews rejected the Messiah, and why His teaching
was so readily received by the Gentiles.
The Jews were subject to external laws, of which
the Decalogue, supposed to have been engraven upon
the tables of stone by the finger of God, may be
taken as the representative. And how did they
differ in this respect from the Gentiles ?
As far as we are aware, the heathen nations made
no profession of having had a revelation given to
them. Their religion was a natural religion. They
looked through nature up to nature's God, and took
the phenomena of nature as illustrative of their ideas
of Deity. Thus, for example, the sun is actually the
great life-spring of the world. His light and heat are
essential to all creatures, and therefore it was but
natural to regard that great luminary as the repre
sentative of the divine power who was supposed to
have created and to sustain all living beings.
The great founders of heathen religions — the
Zoroasters of antiquity — fully believed in a great
intelligence, as the. following quotation will amply
show : " God is One, Creator of all that is ; God is
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THE OLD AND NEW TESTAMENTS
like a perfect sphere, without beginning or end ; God
rules and governs all creation by a general providence
resulting from first-determined and fixed principles.
Thou shalt not make inquiry into the essence and
nature of the existence of the Eternal One, nor by
what laws He governs. An inquiry into either is vain
and criminal. It is enough that day by day and
night by night thou seest in His works His wisdom,
power, and mercy : benefit thereby." x
Now what could be a grander conception of the
Deity than that ? And yet those words are believed
to have been written amongst the earliest that are
known in the world's history.
But, as appears to have been very general else
where, such pure doctrines became distorted and
thickly overgrown with superstitions, and although
the founders might have merely taken the sun as a
symbol of the Personal Creator, and never thought
of worshipping it, yet those who came after them
did so, and so came to reverence the symbol instead
of the One Holy and true God which their forefathers
believed in.
It was to bring their contemporaries to the worship
of the true God that great religious teachers rose up
in Israel to preserve His name before the world.
But, as St Paul testifies, as long as the Gentiles
acted in accordance with nature's dictates, they acted
right : " When the Gentiles which have no law do by
nature the things of the law, these, having no law,
1 From the Shastah of Bramah.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
are a law unto themselves; in that they show the
work of the law written in their hearts, their con
science bearing witness therewith, and their thoughts
one with another accusing or else excusing them." x
The contrast, then, between Jew and Gentile at the
period of the world's history when our Lord came
upon earth was this: — The Jews trusted to and
obeyed a law dictated from without ; nay, they added
humanly contrived burdens which had no religious
sanction. On the other hand, the Gentiles had no
such religious geniuses as the prophets ; but as far
as the light of nature guided them, so far did they
obey it.
Now, the Jew had, in fact, unquestionably the ad
vantage. He had Moses and the prophets, from
which he might easily learn God's purposes, and how,
in the fulness of time, the outward law that he had
obeyed was to be repealed, or rather substituted by
the inward principle of action which should be en
graven on the tablet of the heart, and not upon
stones from Sinai.
But when our Lord came He found Jew and
Gentile had alike degenerated. The chamber of the
Jewish heart had, it is true, been swept of idolatry
at the Babylonian captivity, but it was already occupied
by the evil spirit of pharisaical hypocrisy and a
casuistical letter-serving: all faith and love had been
long ago sapped away by routine and sham. Mere
external observances of religion had become the order
1 Rom. ii. 14, 15.
118

THE OLD AND NEW TESTAMENTS
of the day ; hence it was inevitable that the re
ligionists of the time — Scribes and Pharisees — should
utterly misunderstand Christ's mission. So that when
He came preaching purity of heart, and an obedience
to a law from within, they might well cry : Do we
not keep every jot of the law ; what more can
this babbler want ? It was not more, but less, that He
wanted of the kind. Instead of being superlatively
holy men, He would have the proud Pharisees know
that the heathen publican was nearer heaven than
they ! Nay, they were all wrong altogether ! They
must learn that it is not what the eye looks upon, but
what issues from the heart, that God judges ; that a
tree is known by its fruits ; and it is not difficult to tell
from what sort of a tree each fruit has come. All
this, and much more, as all can read in the Gospels, is
what galled their pride. It was this which led them
to reject, revile, and finally crucify the Best of men.
Not so with the Gentile. Overgrown through ages
by a mass of stupid superstitions it is true, yet
some of the earlier forms were marvellously pure ;
and wherever the feeble light of natural religion was
shining in a human soul, there, it would seem, was
a condition more suitable for receiving the pure
truths of Christianity than the barren ground of the
mind of the Jewish Pharisee. See this in the case of
Cornelius, the Roman centurion. The Jews had
Moses and the prophets, and they would not hear
them. The Gentiles had nought but nature, and they
listened to her truthful voice. 119

SPIRITUAL TEACHING OF CHRIST'S LIEE
The Pharisees heard the new law as pronounced by
Christ. It was a stumbling-block and rock of offence ;
for they thought that all who knew not the Mosaic
law by heart were cursed. But Cornelius, because
he obeyed the law in his heart, was accepted by
be God.
The contrast between ancient and modern ideas
of worship is great ; but with us it matters not where
we are, for heartfelt worship in spirit and in truth will
be always acceptable.
This we have learnt from the New Testament, a
lesson our Lord taught the Samaritan woman, who
would limit worship to a temple. Thus was it with
the Jews — their worship was bounded by local condi
tions. The places where he could only, so to say, meet his
God, were fixed by the presence of an altar. There
he presented his homage, not, as with us, in prayer,
but by an altar-gift. At the altar only God would
bless. '' In every place where I set the memorial of
my name, I will come unto thee and bless thee." x
Divine worship was an external offering of a
material gift. With Christians it is an internal offer
ing self-made in the heart and will.
The Jewish form was condemned by the prophets,
who urged that God was only pleased with justice,
mercy, and moral obedience.
This was echoed later by St James, who said :
" Pure ritual 2 and undefiled before God, is to visit
1 Exod. xx. 24. 2 Threskeia.
120

THE OLD AND NEW TESTAMENTS
the fatherless and widows in their affliction, and to
keep unspotted from the world."1
There is yet another fact of importance which I
would point out between the beliefs of the ancient
Jews and modern Christians. They supposed that
God rewarded or punished them directly, according
as they kept His statutes and ordinances or disobeyed
them. We now refer everything to God's natural
laws instead. By natural law is meant any observed
order of facts. They may be compared with human
laws ; for while the latter state what a man ought to
be, the former only says what invariably is under the
same circumstances. If men were invariably good,
their conduct would become a natural law.
Now, not knowing anything of science, David, Job,
and many others were perplexed when they saw the
wicked prosper and the righteous afflicted.
And these seeming incongruities must perplex
men now, as long as they entertain the old idea of
wards and punishments, whether here or hereafter.
When our Lord said, " Seek ye first his kingdom
and his righteousness, and all these things shall be
added unto you,"2 He does not mean that God
will personally interfere with a miracle, but that
blessings follow by natural law. Thus, e.g. " Honesty
is the best policy"; for it is the honest man, who
not only gains most respect, but will be oftenest
employed, because he can be trusted with certainty.
But supposing he fail from no cause of his own mis-
1 Jas. i. 27. 2 Matt. vi. 33.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
doing, he is just the one whom others will be most
willing to help. Because this is another of God's
natural laws, which works through our fellow-men,
as much as His beneficent rain makes a crop to
flourish. Even insurances against temporal losses are based
on natural laws of probabilities.
War, too, may be a success or failure in part
according to law : for — like the Jews of old — through
a firm belief that they were in the right and fighting
a just cause, that faith, by one of God's natural laws,
gives an immense moral advantage to aid their
material strength in the day of battle.
Carlyle, like the prophets of old, said : " Right is
the one omnipotent thing in the world; and where-
ever right is, might must and shall be." So too
Matthew Arnold wrote : " Down they come, one after
another ; Assyria falls, Babylon, Greece, Rome ; they
all fall for want of conduct, i.e. righteousness . . .
Judaea itself, the Holy Land, the land of God's Israel,
falls too, and falls for want of righteousness. Look
a little deeper, and you will see that one strain runs
through them all ; nations and men, whoever is
shipwrecked, is shipwrecked on conduct!'
If, then, the formation of the Christian character is
the one great object of the New Testament — for to
be a Christian is to be Christ-like — how is the full
measure of the stature of Christ to be attained ?
There is one way, and that is, by a faithful obedience
to God's laws which rule the formation of character ;
122

THE OLD AND NEW TESTAMENTS
while a patient endurance of inevitable afflictions is
the best means of acquiring the Christ-character.
How was our Lord Himself " made perfect " ?
Was it not "through suffering"?1
St Paul, again and again, speaks of his sharing the
sufferings of Christ ; 2 but he considered all afflictions
on earth to be as naught for the glory which shall be
revealed.3 So, too, Peter writes : " Insomuch as ye
are partakers of Christ's sufferings, rejoice ; that at
the revelation of his glory also ye may rejoice with
exceeding joy."4
If there was one thing more than another which
our Lord impressed upon His disciples, in founding
His Kingdom, it was that they must expect to suffer
for the Kingdom of Heaven's sake. He sent them
forth to preach, and told them plainly what they
might expect — to be brought before rulers, and
possibly killed ; but with the sole encouragement,
" He that endureth to the end, the same shall be
saved " ; clearly intimating thereby that their " being
saved " referred to a future life. So St Paul says to
Timothy of his converts to Christianity : " All that
would live godly in Christ Jesus shall suffer per
secution." 5
Soon were Christ's words fulfilled, as when Peter
and the Apostles " departed from the presence of the
council, rejoicing that they were counted worthy to
suffer dishonour for the Name." 6
1 Heb. ii. 10. 2 As, e.g. 2 Cor. i. 5, 6. 3 Rom. viii. 18.
* 1 Peter iv. 13. 6 1 Tim. iii. 12. 6 Acts v. 41.
123

SPIRITUAL TEACHING OF CHRIST'S LIFE
Lastly, the whole army of martyrs is a standing
witness of the truth of our Lord's words and of His
Apostles.
Now, let us consider the individual. The word
" temptation " (peirasmos) is not always a correct
rendering. We first x find the word in the LXX., as
a translation of Massah ; 2 as if the children of Israel
were putting Jehovah's long-suffering to the test by
their thankless conduct.
It is next used for the afflictions upon the Egyptians,
as an inducement to Pharaoh to let the people go.3
The word does not again occur till we come to
Ecclesiastes ; the author uses it five times in the
sense of "travail," as given in R.V. Thus he writes:
" What profit hath he that worketh in that wherein he
laboureth ? I have seen thepeirasmos which God hath
given to the sons of men to be exercised therewith." 4
So, too, he speaks of the love of riches by " mad
venture," marg. " travail," R.V. (peirasmos).
In Ecclesiasticus we approach the meaning of the
word as generally used in the New Testament : " My
son, if thou come to serve the Lord, prepare thy soul
for peirasmos. Set thy heart aright, and constantly
endure, and make not haste in time of trouble.
Whatsoever is brought upon thee take cheerfully,
and be patient when thou art changed to a low estate.
1 It does not appear to occur in profane writers.
2 Exod. xvii. 7.
3 Deut. iv. 34 ; vii. 19 ; xxix. 3 ; and Ps. xcv. 8.
4 Eccl. iii. 10.
124

THE OLD AND NEW TESTAMENTS
For gold is tried in the fire, and acceptable then in
the furnace of adversity. Believe in him, and he will
help thee ; order thy way aright, and trust in him." J
Now let us come to the New Testament again.
The word peirasmos and its verb often occur, as well
as its correlative " suffering." The former, with rare
exceptions, signifies " trials " ; twice it means " tempta
tions to sin," as follows : " Brethren, if a man be
overtaken in any trespass, ye which are spiritual
restore such a one in a spirit of meekness ; looking
to thyself, lest thou also be tempted." 2
St James also says : " Let no man say when he is
tempted, I am tempted of God ; for God cannot be
tempted with evil, and he himself tempteth no man ;
but each man is tempted, when he is drawn away by
his own lust and enticed."3
In all other occasions the word peirasmos seems to
refer to trials through external afflictions. Thus St
James adds : " Count it all joy when ye fall into mani
fold peirasmoi; knowing that the proof of your faith
worketh patience."4
Hence we may trace the following parallels : —
" Temptation " from without, with a ready response
from within, leads to sin and death.
But, on the other hand, a firm resistance to tempta
tion strengthens and ennobles the character.
Trials by afflictions from without may induce a
weak man "to go to his ruin."
1 Ecclus. ii. 1-6. 2 Gal. vi. i.
3 Jas. i. 13. 4 Jas. i. 2, 13.
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SPIRITUAL TEACHING OF CHRIST'S LIFE
But, on the other hand, if he have faith in God,
in Christ, and in immortality, though he be tried in a
furnace of affliction, like gold, he will come out purified
and ennobled.
Temptations to sin are always recognised as trials
of character, so I need not dwell upon that side
of the question ; but it is the meaning of physical
evils, including all trials brought on us by nature
or man, which does not appear to be so readily
grasped. It is the common charge of the infidel and atheist,
against the conception of a " Good God," that He
permits the existence of " evil."
Now, apart from Christ's teaching, and in the
assumed absence of all "proof" from nature of a
future life — at least such as will satisfy the atheist —
there may seem to be some a priori grounds for this
charge, i.e. of course from his point of view, which is
very much that of the despondent Ecclesiastes. But
we already begin to see a more hopeful aspect under
afflictions in the story of Job, and in the teaching in
Ecclesiasticus. The full explanation, however, is only to be found
in Jesus and His apostles. Even death itself is now
counted as naught in comparison with the formation
and ennoblement of personal character. It was this
which was Paul's "crown of glory," for which he
strove. The idea of suffering and of trials being necessary
for the perfection of the Christian character is certainly
126

THE OLD AND NEW TESTAMENTS
very plain in the Gospels and Epistles of the New
Testament.1 It is this which is the point of the Parable of Dives
and Lazarus. All we know of them was that one
was rich, the other a beggar. The one had no trials
wherewith to form his character on earth, and, there
fore, failed in the next world. Lazarus had his trials
— his character was formed by them, with the blessed
? result afterwards.
Now, what happens to-day ? Because many fail
to stand their trials, that is no proof that trials may
not " make a man." Man is a moral being. He is
personally responsible to God, and is bound " to
work out his own salvation." He has — and he alone
— free-will, as it is vaguely expressed. That is to
say, he has a consciousness of the power to choose. His
moral discipline is not confined to his temptations ta
sin, but it embraces the trial of faith as well.
Moral evils are mainly concerned with the first,
physical evils with the latter. And as many a man fails
to resist the power of temptation, and falls grievously
into sin, so is it under afflictions and trials. Many have
no faith, and so " go to the dogs " or commit suicide.
It is quite immaterial what the nature of the
affliction may be. It resides in whatever a man
considers as painful to himself, be it small or great ; and
1 Under the word " suffering," Young in his Concordance
adds the significant words, '' See also adversity, affliction, bear,
decrease, famish, hunger, lacking, live, manners, reproach, ship
wreck, thirst, tribulation, trouble, wrong."
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SPIRITUAL TEACHING OF CHRIST'S LIFE
whether he endures, or whether he fails to endure, it
is a question of his own strength of character being
firmly based upon faith in God and Christ, or
whether he is weak and of little faith, and so cannot
walk to Jesus on the waters of affliction.
But, above all, there must be a firm belief in a
future life, and in the promise that, " He who
endureth to the end, the same shall be saved." Jesus
Christ Himself " was made perfect through suffering."
A sceptic observes : " If this be true, and suffering so
beneficial, we ought not to relieve it, and it must have
been a mistake that Christ went about doing good."
The reply is, that this world has been so constructed,
that it is a natural law that " man is born to trouble, as
the sparks fly upwards " ; x and that God has given man
the power and right to alleviate himself and others to
the best of his ability. Moreover, the alleviating others
not only tends to elevate the character of the giver of
help, but calls out the gratitude of the recipient, which
is a help to his own moral improvement : " Sin no
more, lest a worse thing happen unto thee."
This world was never intended to be a paradise,
but a school for man.
Besides the Sermon on the Mount, our Lord
has given us invaluable lessons to learn from His
beautiful parables.
Consequently to complete this feature of His
method of influencing man to holiness, I will next
consider one of His parables as a type of the whole.
1 Job v. 7.
128

CHAPTER X
THOUGHTS ON THE PARABLES OF OUR LORD,
ILLUSTRATED BY THE "VINEYARD"
WHAT is a parable ? It may be defined as a descrip
tion of things and events of common life, as well as
features of human character and conduct, to show
forth divine truths.
Our Lord's parables are easily distinguished from
fables. Though these may contain moral maxims,
they are entirely regarded from an earthly or merely
human standpoint ; whereas Christ's parables always
illustrate some fundamental or divine principle of
religion. There are two fables in the Old Testament ; one, of
the trees which wished to choose a king;1 and the
other, of the thistle and the cedar.2
In the former Jotham only wished to show the men
of Shechem their folly (not sin) in making Abimelech
king. In the latter Jehoash would teach Amaziah
his presumption in challenging him to a conflict ;
plainly showing that his own pride was offended.
1 Judg. ix. 8-15. 2 2 Kings xiv. 9.
129 9

SPIRITUAL TEACHING OF CHRIST'S LIFE
Parables go much beyond this. They are to teach
us how God rules in His kingdom, and what conduct
He expects to see in all His subjects ; namely, loving-
kindness and self-sacrifice, as of the Good Samaritan ;
diligence and perseverance in holiness, as in the
Parable of the Talents, etc.
Fables often indicate mere shrewdness and cunning,
as that of the fox which had lost its tail, and often
correspond with a good deal of the worldly
wisdom ; as may also be found in the stories of the
Hebrew Talmud. As an example : " Rabbi Simon
related the following parable : ' A certain king
had a favourite officer to whom he said : Express
a wish, anything I can give thee shall be thine.
Then the officer thought: If I ask the king for
gold or silver or precious stones, he will give
what I ask ; yet I will ask him for his daughter,
for if he grants that, all the rest will be included.' "
Several others might be given to show how "the
wise man" was one who had "worldly wisdom,"
and sometimes displayed what we should call rather
" sharp practice." Such was what might be called
a degenerate form of the true wisdom, so much
exalted by the writers of Proverbs, in the Wisdom of
Solomon, and in Ecclesiasticus. Indeed the Talmud
often, but unconsciously, bears testimony to the words
of Christ : " The children of this age," i.e. His
contemporary Jews, " are wiser in their generation
than the children of light." x
1 Luke xvi. 8.
130

THE PARABLES
Our Lord's parables are concrete illustrations of
great spiritual truths easily to be deduced by all who
have ears to hear.
As I am endeavouring to put before the reader The
spiritual teachings of Christ 's life, it will be appropriate
to take at least one of His many parables as a special
illustration of a great principle, which the Church
has not always upheld, namely, that you cannot make
God your debtor — the Kingdom of Heaven is not to
be bought. For centuries men have thought they
could purchase salvation. Such has been the raison
d'etre, to a large extent, of our cathedrals, as well as
of innumerable charities bequeathed by rich men who
thought to save their souls thereby.
The Church, in former days, instead of refusing
gifts offered in this spirit, was only too eager to get
them !
Now, this Parable of the Vineyard x is an apt illustra
tion of the folly of hoping to bribe the Deity. It has
received various interpretations ; and certain difficulties
felt by some interpreters appear to turn upon their
not having freed their explanations from earthly con
siderations. For the parable (as it stands, apart
from its spiritual signification) represents an un
usual, not to say unreal, state of things ; because no
ordinary householder is at all likely to overpay the
later arrivals. It is much more probable that he would
bargain with them for half or one-third of a day's
wage, than be ready to give them the same as those
1 Matt. xx. i-io.
131

SPIRITUAL TEACHING OF CHRIST'S LIFE
who had worked for a whole day's payment As an
example of a false interpretation, it has been suggested
that the last hired worked harder or better than
the first, so that the amount of work done was
practically equal in value to that of those who had
toiled during the heat of the day. But this supposi
tion really destroys the whole force of the parable : for
the key to its interpretation is lost when any such
temporal considerations are thought necessary.
Surely the obvious meaning is, that anything that
can be called a reward in the Kingdom of Heaven is
of the nature of grace, i.e. a free gift of God, and not a
debt! Hence arises the seeming difficulty in combin
ing the two aspects in one and the same parable.
Since, as an ordinary social arrangement between
capital and labour, the penny is a debt, due from the
master to the man, for his work done ; but as an
illustration of God's method of dealing with man, the
penny is one of grace, or a free offering, or rather,
as we shall see, it is a natural result of a good life.
In order to consider the real force of this parable,
we must go back to the concluding verses of the
nineteenth chapter. Our Lord has been remarking
upon the difficulty which a rich man experienced in
entering the Kingdom of Heaven. " Then answered
Peter and said unto him : ' Lo, we have left all, and
followed thee ; what shall we have?" Jesus replies
in figurative language adapted from the well-known
visions of Daniel, that they should sit upon twelve
thrones, judging the twelve tribes of Israel ; that
132

THE PARABLES
they should not by any means lose their "reward." But
— He adds as a warning — " Many shall be last that are
first " ( " As ye are now the first in my kingdom,"
He could have added) "and first, that are last";
for the Kingdom of Heaven is like a man that is a
householder, etc. And then follows the parable
before us, as an explanation of His warning to His
immediate disciples.
Now we must recollect that their ideas of Christ's
kingdom were as yet entirely associated with a
temporal rule of the Messiah at Jerusalem. It
will be remembered how the mother of the sons of
Zebedee came to Him, worshipping Him, with her
sons, asking a certain thing of Him : and He said unto
her : " What wouldest thou ? " She saith unto Him :
" Command that these my two sons may sit, one on
thy right hand and one on thy left, in thy kingdom."
It is at least remarkable that this request is recorded
in the very same chapter in which this parable occurs ;
i.e., closely following the promise of Jesus, that the
disciples should sit on twelve thrones judging the
twelve tribes of Israel.
Now this clearly shows that they did not in the
least understand the spiritual meaning of the parable
which they had just heard. Indeed we find them
asking Christ, even subsequently to His resurrection,
" Dost thou at this time restore the kingdom to
Israel 7"1 — still looking for a temporal or earthly
kingdom to be set up at Jerusalem.
1 Acts i. 6.
133

SPIRITUAL TEACHING OF CHRIST'S LIFE
Consequently, to grasp the full meaning of the
parable, we must at once divest our minds of the
temporal transaction and try to translate it entirely
into the spiritual sphere.
In the first place, then, the parable shows that all
the relationships between man and God are different
from those between man and man, in ordinary
business transactions.
Now, this has been the error underlying all religions
of the world : ceremonies, or acts done in accordance
with external rules, have been always thought to be
all that were required, not so much to make a man
pleasing to God, as to appease the wrath of the
Deity Himself. Not only is this universally true
with uncivilised races of to-day, but it was the idea
underlying all the sacrifices and ceremonies of the
Judaic laws of the Old Testament. Indeed, the
Hebrew word translated " atonement " always conveys
the idea of " appeasing." In fact, the conception of
the old covenant was to reconcile God to man, In
the New Testament it is reversed ; for man is now
reconciled by Christ to God.
Herein lies a fundamental difference between the
Old and the New Testaments. St Paul is perpetually
arguing that no man can be saved by the works of
the law : so whatsoever man may do, with the notion
of either appeasing God, or of getting a reward for
his acts from God, is so much waste labour.
Because, he cannot make God his debtor : and such
is the whole gist of the parable before us.
134

THE PARABLES
Now we must bear in mind that this old view of
religious services was not then wrong, i.e. when men
knew no better. It represents the usual elementary
stage of religion, and is probably the only form
which an uneducated mind can entertain. It corre
sponds with the first stage of the mental develop
ment of our own children, who behave well solely by
compulsion, and through a sense of fear of punishment,
or else with the prospect of some tangible reward.
The Jews, however, in our Lord's day had — or at
least ought to have — advanced far beyond that
crude and elementary stage. Indeed, His con
temporaries had fallen from a much higher condition
of moral thought — they had Moses and the prophets
to teach them better things ; but they would not
hear them.
It was, however, the great purpose of our Lord's
teaching to elevate man to a higher stage of religion
— to pass from outward ceremonies to inward con
victions ; from a " covenant " x of works to one of grace.
The change is not so much one of development,
or a progress from one degree of religion to another,
for it involves an invertion or a regeneration.
Now, the first illustration or application of the
parable is seen in the Jewish nation — the first called
into the vineyard of the Lord — but they were soon
to be superseded by the Gentiles. These received
the Messiah willingly, but " His own," the Jewish
nation, received Him not. This at once shows the
1 See above, p. 1 3.
135

SPIRITUAL TEACHING OF CHRIST'S LIFE
first meaning of the penny. The Messiah came to
the Jew. The Jew expected a totally different one
from Him. The Jew looked for His coming as a
reward of merit. The nation had laboured for
centuries in keeping the letter of the law, and the
traditions of the elders ; and it was a common belief
that if any one Jew could keep every jot and tittle
perfectly, for one whole day only, the Messiah would
come. But no ! No such works could be rewarded.
On only one condition would the Messiah come ; that
they should accept Him freely as He was ! This they
would not do. We know the value of that great re
ward ; but the Jew expected a warrior king, and so the
Son of Man was not appreciated ; nay, He was despised,
condemned, and slain ! Those first are still last !
Now let us apply the parable generally. The value
of the penny does not correspond in its spiritual
interpretation to the actual work done ; but its real
value to the receiver lies in his own appreciation of it.
Is not this perfectly true even in worldly matters?
We value anything according to our wish to possess
it. Go to any sale, and you will see this exemplified
at once. Because, no article put up for auction has
any price put upon it, until it is bid for. It then
goes to him who values it most.
Our Lord illustrated this fact by the Parable of
the Pearl of Great Price. It had so high a value in
the estimation of the merchant who found it, that
he sold all that he had and bought it.1 So is it with
1 Matt. xiii. 45, 46.
136

THE PARABLES
God's grace. If a man is still a "natural" man, as
St Paul calls the unregenerate, he does not care to
repent, he does not yet appreciate God's forgiveness
and his own salvation. He prefers to go on in the
old ways of selfishness and indifference to others — the
ways of the world, as we call them ; and he has no
desire to lead any higher life. He may perform
perfunctory worship for decency's sake every Sunday,
but what good does it do him, unless the heart be in
God's service ?
It is not so to one who realises that eternal life is
an inestimable boon and may be had, so to say, for
the asking, if we do but ask aright. And so the
penny changes its value according to the mind of
the receiver. If one thinks that he can gain or
purchase heaven either by much praying, many
partakings of the sacrament, many churchgoings,
much money given away in charity — but all done as
works wherewith to buy a right to heaven — he had
better not do them at all. It is all so much waste
of energy ! The penny will become an unsubstantial
thing, and vanish before his eyes !
Now did not this prove to be precisely the case
with the disciples ? Where were the twelve thrones
for them to sit upon, which they had doubtless
pictured in their imaginations as set up in a glorious
palace at Jerusalem ?
They found out their mistake surely enough after
wards ; and how ashamed of himself must Peter have
felt, when he recalled to mind his question : " And
137

SPIRITUAL TEACHING OF CHRIST'S LIFE
what shall we have, who have left all and followed
thee ? "
Instead of a throne, a cross was preparing for that
disciple, as well as for His Master ! Aye, and when
the time came, he was quite ready and willing to
receive it !
It may perhaps be as well to add a few words upon
the disciples "judging" the twelve tribes of Israel.
The expression is, of course, metaphorical only. The
meaning appears to be that, as the mere presence of a
saintly person in the company of sinners is a silent
condemnation of their conduct, or as a child may
unconsciously put to shame and to the blush a
hardened sinner by its innocent prattle, so, as to His
disciples — who would ere long become Christ-like in
character, and be as beacons in the darkened world
around them — their very lives, spent among heathens,
would expose the wickedness of the world, judge it,
condemn it.1
Now let us inquire a little more into the nature of
the so-called reward, represented by the penny,
which we are taught as Christians to hope for.
St Paul frequently alludes to a reward ; and trusted
that he himself might not lose it, by being after all a
reprobate (as he says).
What is this so-called reward ?
Of the many passages to which I might refer, perhaps
the following, from St John's writings, will be appro
priate ; especially as this Apostle and Evangelist was
1 See above, p. 39.
138

THE PARABLES
actually one of the two disciples that hoped for the
temporal reward of a throne by the side of the Messiah.
In his second epistle, addressed to an honourable
lady and her children, he says : " Look to yourselves,
that ye lose not the things which we have wrought,
but that ye receive a full reward. Whosoever goeth
onward and abideth not in the teaching of Christ,
hath not God ; but he that abideth in the teaching,
the same hath both the Father and the Son." 2
This reward is, therefore, here represented as the
possession of both the Father and the Son. Elsewhere
St John tells us that Christ described this possession
as the indwelling of Himself and of His Father.
Again, He expresses it in the words : " This is life
eternal, to know thee, the only true God, and Jesus
Christ whom thou hast sent." While St Paul calls it
the apprehension of Christ which he strove to attain.
But all these and other expressions mean one and
the same thing. It is what we now recognise as the
highest, the purest, the most Christ-like character
attainable by man on earth.
This is the putting on the Lord Jesus Christ,
that is, the making of His character to be ours, or the
indwelling of God in our hearts.
The Kingdom of Heaven is not so much a thing
outside of us, as something within our own hearts. It
is not offered to us as an outward reward, in the
common sense of the term, like a penny handed to us
from a paymaster. i 2 John 8.
139

SPIRITUAL TEACHING OF CHRIST'S LIFE
The word " reward " is always symbolical. It
does not come in payment of a debt; but it arises
spontaneously in our own consciences, mind, and heart
by a natural law, and it is finally evolved as the en
noblement of our own personal characters.
It is simply " the reward — and an ample one — of a
good conscience before God." In fact, the old
saying, " Virtue is its own reward," comes very near
to the true value of the penny in the parable.
It is the same in itself, the " Christ-life," i.e. what
is called its intrinsic value ; but its actual value to us,
depends entirely upon ourselves and how we choose
to appreciate it.
To St Paul, perhaps, more than to any other man,
was it a pearl of great price to win Christ ; that was
simply to become as like Him as he possibly
could. But the difficulty which most men and women
appear to feel is to realise the fact that this value of
the penny depends entirely upon themselves. Their
personal conduct is a sufficient and outward witness
of this, for they do not live in accordance with any
such appreciation of the value of Christ as St Paul
had. Indeed, we Christians, probably all of us, are always
only half-regenerate. There is so much of the old
man clinging to the new, so much of the natural
mixed with the spiritual, that to many of us there is a
still lurking belief that worship and conduct will
somehow buy heaven. 140

THE PARABLES
What we all want to do is to rise to the conscious
ness of the mischief of this mixed life — this half-
accepting of God's free-will offering of grace, and half-
dallying with Christianity as a business transaction.
Let us begin, then, by forgetting the word
" reward " altogether. Let us look for none at all ;
but live the life of Christ, not merely on Sundays, but
in all business transactions during the week, i.e. a life
of purity, truthfulness, honesty, consistency in oneself;
above all things avoiding hypocrisy and formality,
and having unbounded charity towards others.
Such is the Christ-life spent altogether in the love
for God and His Christ. Then, and then only, will
the full "reward," as it is symbolically called, most
assuredly come of itself.
All Christians are, therefore, having the penny
offered to them in this world, i.e. the inevitable result
of a truly Christian progress, namely, the elevation of
their own personal characters towards the "full
measure of the stature of Christ."
Mr Blatchford, in his God and my Neighbour, quotes
a number of " rock edicts " engraved by King Asoka
in the year 25 1 B.C. They are thoroughly " Christian "
in ethical value, but with two differences. One is,
they have not been followed. The second is, they are
done with the prospect of reward : " Whoso doeth
this (prayer for those who differ from him) is blessed
of the inhabitants of this world ; and in the next
endless moral merit resulteth from such religious
charity." 141

SPIRITUAL TEACHING OF CHRIST'S LIFE
If it be thought strange that Asoka could have
uttered such precepts, it must be remembered that
Christianity is the " Christ-life," and identical with
the purest and highest type of humanity. There
is no a priori reason why a religious genius should
not have arrived at the same ethical conclusions ; but,
as Aristotle pointed out, no one has ever been able
to enforce them on the ignorant multitude. Whereas
Christ began with them, while the intellectual men
of the day rejected Him.
As for a good life resulting hereafter in " endless
merit," that is a species of "other-worldliness" not
of Christ's teaching at all, as explained in this Parable
of the Vineyard : " rewards " are figurative. They
come naturally, and consist of the reward of a good
conscience. The " Christ-life," which is " Salvation," is the final
goal for man to aim at, but without any object of
" reward " at all.
Unfortunately, there is another side of Asoka's
history which shows that Asoka was by no means
" as pure as Christ," as Mr Blatchford wishes to
make out.1
1 For a complete exposure of this author's book, God and my
Neighbour, I must refer to Mr W. T. Lee's work, My Neighbour
and God (Jas. Clarke), who not only gives a full account of Asoka,
but exposes mercilessly Mr Blatchford's innumerable assertions
and misstatements.

142

CHAPTER XI
THE DIVINE SOURCE OF THE "CHRIST-LIFE" IN
MAN, AND OUR LORD'S MOTIVE POWER IN RE
GENERATING THE WORLD
I HAVE described the Christ-life, when once it has
become developed in man, as being " natural." But
whence is the source of it ? God is the source of all
forms of terrestrial life. All that is artificial is of
human production. So, too, the source of the
spiritual Christ-life can only be traced to God in
Christ. Let us see how this is established from the life of
Jesus Christ Himself.
In the last chapter I selected a parable as illustrat
ing our Lord's method of exhibiting one of the divine
principles of the Christian life. His contemporaries
were astonished at His teaching, and wondered how
He could do it, " never having learnt." They came to
the true conclusion, that " Never man so spake." x
On two critical occasions Christ might have lost
His life ; for we read : " For this cause the Jews
1 John vii. 46.
143

SPIRITUAL TEACHING OF CHRIST'S LIFE
sought the more to kill him, because he not only
brake the sabbath, but also called God his own
Father, making himself equal with God."1
On another occasion, after holding an argument
with the Jews, Christ said : " Verily, verily, I say
unto you, Before Abraham was, I AM. They took
up stones, therefore, to cast at him."
The officers, however, who were sent by the
Pharisees to bring Jesus to them, said : " Never man
so spake."
Peter described our Lord as "Jesus of Nazareth,
whom God anointed with the Holy Ghost and with
power." 2 Another disciple called Him " the Son of
God," and a third cried out, " My Lord and my God " ;
while St Paul declared that " in him dwelt the fulness
of the Godhead bodily." 3
What was their " proof of Christ's divinity " ? Can
the modern scientist accept it? Can the modern
philosopher accept the words as true : " I and my
Father are one"; "Before Abraham was, I AM";
" He who hath seen Me, hath seen the Father"?
Was Christ no more than a man? Present-day
rationalists say He was not. They declare He was
only another moralist repeating the old maxims and
uttering nothing new.
They refer us to Confucius, Zoroaster, Buddha,
Plato and Greek philosophers ; but Christian students
of comparative religions, are as familiar — perhaps
more so — than rationalists with philosophic writings,
1 John v. 1 8. 2 Acts x. 38. 3 Col. ii. 9.
144

DIVINE SOURCE OF THE "CHRIST-LIFE"
yet unhesitatingly declare that Jesus Christ vastly
surpassed them all put together.
Why do we believe this ?
St Paul said : " God was in Christ, reconciling the
world unto himself, not reckoning unto them their
trespasses." x What did he mean ? We say, " God
was incarnated in Christ Jesus " ; but nothing of God's
nature or essence can be known. We know nothing
even of the nature of our own souls.
Similarly, to know God's nature is impossible ; for
spiritual natures are beyond the apprehension of our
senses. To understand how that "in Him we live,
move, and have our being " on earth is inconceivable.
So that all the terms like " substance," or " essence,"
or, in Greek, ousia, hypostasis, in Latin, substantia,
persona, are merely terms wherewith to conceal our
ignorance. Can we find any analogy from natural forces ? Let
us take a few examples. We know nothing of the
nature of force, but distinguish the different forms
solely by their activities. Many kinds are recognised
and estimated by their effects, as heat, light, electricity,
etc., and we know their several actions in accordance
with special natural laws, so that we can utilise them
and depend upon them to serve us.
But besides physical forces and laws, there are
moral laws for man alone to obey.
The Ten Commandments represent a primitive
code of moral laws binding men in a community.
1 2 Cor. v. 19.
145 IO

SPIRITUAL TEACHING OF CHRIST'S LIFE
Customs (called mores in Latin) become recognised
and in time equally binding ; so that one who kept
strictly to the " customs " was called " moral."
Morality, however, in the Christian sense was
formerly unknown. All religion was bound up in
rites and ceremonies. Such was the Jewish. Now
what did Christ do with regard to all the ceremonial
laws of Israel? He swept them all away as useless
and mischievous.
The keeping of the old laws was on purely self-
interested grounds. The young man who came to
Jesus and said, referring to the Decalogue, " All these
have I kept — what lack I yet?" he was a moral
man. He kept the laws under the promise of reward,
and the fear of punishment if he failed to do so.
Thus was the sense of "duty" maintained. The
psalmists and prophets rose to a higher level, but
that young man was perhaps the average type of a
good Jew of the period.
St Paul was one to see clearly that such a system
was only suited to the half-educated religionist. It
was a " school-master " to bring man to Christ. He
continually denounces the bondage of the law and
contrasts it with the freedom of the Gospel. It was
a slavery to outward law replaced by a willing and
inward acceptance of the Gospel.
Our Lord consecrated two existing customs, and
the Church regards them as sacraments. Everything
else, previously regarded as all-important, have gone
for ever. Surely this was something new to the Jews ?
146

DIVINE SOURCE OF THE "CHRIST-LIFE"
It was nothing less than the establishment of in
ward principles in the place of outward observances.
Herein lies the fundamental difference between the
religions of the Old Testament and the New.
In the next place, how did Christ regard the moral
laws of the Pentateuch? He did not cancel these,
but He breathed His spirit into them. He shifted
the centre of gravity, so that they now stood upon
love, whereas they were formerly based on duty.
Rewards and punishments as coming from without,
whether upon the nation collectively or upon indi
viduals, are abolished. Christ placed religion in the
heart of the individual ; hence, the religion of the
nation must be the same, as it is composed of indi
viduals. Henceforth every individual is morally
responsible to God alone for the life spent on earth.
The Church formerly preached that the only
difference was that our rewards and punishments
would be in the future, and not expected, as was by
the Jews, in this world, by an increase of their corn,
wine, oil, and flocks on the one hand, and by pestil
ences, famines, and the sword on the other.
The New Testament seems at first to support that
idea, but we now see it was only metaphorical, or
rather parabolical, to suit the limited understanding
of the Jews at that time.
The fact is, that if we do " good works " for the
sake cf any future reward, that reward will never
come, as has been explained in a previous chapter
on the Parable of the Vineyard. The " great prize of
147

SPIRITUAL TEACHING OF CHRIST'S LIFE
our high calling," " the crown of glory which fadeth
not away," is identical with the perfect Christ-like
character. Such is our salvation. It is left in our
own hands to work out: just as our "punishment"
will be self-inflicted if we wilfully throw Christ to the
winds. On the other hand, Christ said : " If any man willeth
to do his will, he shall know of the teaching, whether
it be of God, or whether I speak from myself."1
In these words our Lord testifies to the presence of
the divine source within Him, in contradistinction to
the idea that He was asserting His truths on His
human authority only. Hence, too, we can see why
St Paul declared that " God was in him."
As we cannot tell what force may be present till
we experience its activity, so is it with God's moral
laws. Man cannot realise them until he has tried to
put them into action. That is why it is said, " The
natural man cannot discern spiritual things." The
old laws were devoid of " the Spirit," hence Christ came
" to fulfil," i.e. " to fill " them " full " of the Spirit.
Christ's success in so doing has been fully realised
by the experience of nigh two thousand years.
We have seen what has been substituted for
" rewards," what has taken the place of " punish
ments." The sinner has two alternatives — he may
repent, or he may wilfully persist in sin.
Our Lord says to the first : " Thy sins are for
given thee ; sin no more, lest a worse thing happen to
1 John vii. 17.
148

DIVINE SOURCE OF THE "CHRIST-LIFE"
you." The second will find the result in the twenty-
fifth chapter of St Matthew's Gospel and elsewhere.
Every man is his own priest, his conscience
forgiving or condemning himself.
Compare the Parable of the Prodigal Son with the
appeasements by sacrifices of bulls and goats, etc.
The father of the prodigal neither wants nor expects
any vicarious sacrifice or offerings wherewith to ap
pease him. Instant forgiveness follows all repentance.
What human priest could ever have uttered these words
to a repentant sinner : " Come unto me all ye that
are weary and heavy laden, and I will give you rest " ?
How many thousands have gone to Jesus spiritually
and found it !
Christianity, then, like physical forces, is proved to
be true by its effects. It is what Christ called " the
Truth." Its effects are the fruits of the great
tree of Love called the " Tree of Life " in the Garden
of Eden, whose branches are gradually spreading
over the world, whose leaves are for healing1 and whose
fruits are " the fruits of the Spirit." 2
As God the Creator is recognised in nature by His
natural laws and the prevalence of order, and not by
mechanical or capricious interferences, so is Christ
thus proved to be divine in the sense that " God was
in him " by His having established a new natural law
of love in the heart of everyone who will accept Him
as the only and great motive power for salvation.
1 Rev. xii. 2. 2 Gal. v. 22.

149

CHAPTER XII
CHRIST'S MIRACLES AND THEIR SPIRITUAL
TEACHING
HAVING seen our Lord's spiritual power displayed in
instruction, as in the Sermon on the Mount and in
parables, and having endeavoured to find a "scien
tific proof" that " God was in Christ " as the source of
the spiritual " life " which He offers to man, we now
have to consider His divine powers as exemplified in
His miracles.
The question at once arises at the present day,
when science enters every sphere of thought and
investigation, Can we believe the miracles recorded
of Jesus Christ as having been actually performed ?
Comparing them with ordinary experiences of the
results of natural laws of the physical world, we could
not ; but there are other considerations.
The miracles recorded are not altogether and solely
concerned with material facts. They involve great
religious truths, and much spiritual instruction is
conveyed by them, which elevates them far above
the capriciousness, not to say silliness, of the stories of
150

THE MIRACLES
miracles composed about Jesus as recorded in the
Apocryphal Gospels.
Supposing them to have been true, what is the
nature of their evidence? As Christ's miracles are
utterly repudiated by present-day rationalists as
being per se contrary to reason — at least such as they
profess to have — it will not be amiss to give the
opinion of one who was well able to estimate the
value of historical evidence. Sir John Seeley thus
writes in "Christ's Credentials"1: — "Between the
astonishing design and its astonishing success there
intervenes an astonishing instrumentality — that of
miracles. It will be thought by some that in assert
ing miracles to have been actually wrought by Christ,
we go beyond what the evidence — perhaps beyond
what any possible evidence — is able to maintain.
Waiving, then, for the present the question whether
miracles were actually wrought, we may state a fact
which is fully capable of being established by evi
dence as ample as any historical fact whatever — the
fact, namely, that Christ professed to work miracles.
We may go further and assert with confidence that
Christ was believed by his followers really to work
miracles ; and that it was mainly on this account
that they conceded to him the pre-eminent dignity
and authority which he claimed. . . . On the whole,
miracles play so important a part of Christ's scheme,
that any theory which would represent them as due
entirely to the imagination of his followers or of a
1 Ecce Homo, chap. v. p. 40.
151

SPIRITUAL TEACHING OF CHRIST'S LIFE
later age, destroys the credibility of the documents,
not partially but wholly, and leaves Christ a personage
as mythical as Hercules. Now the present treatise
(i.e. Ecce Homo) aims to show that the Christ of the
Gospels is not mythical,1 by showing that the
character those biographies portray is, in all its large
features, strikingly consistent, and at the same time
so peculiar as to be altogether beyond the reach of
invention, both by individual genius and still more
by what is called the ' consciousness of an age.' " Sir
J. Seeley further adds that " the reality of the miracles
themselves depends in a great degree on the opinion
we form of Christ's veracity " ; and " It is none the
less true that those apparent miracles were essential
to Christ's success, and that had he not pretended
to perform them, the Christian Church would never
have been founded, and the name of Jesus of
Nazareth would be known at this day only to the
curious in Jewish antiquities."
The two greatest miracles consist of the personal
character of Jesus Christ Himself and the indubitable
truth of His resurrection.
Supposing the miracles to be accepted, are they
" evidences of Christianity " ?
1 This forms the main subject of the late Preb. C. A. Row's
work, The Jesus of the Evangelists, which was a complete refuta
tion of Strauss's mythical theory of Christ ; and, if I may judge
from Professor Margoliouth's paper in the Contemporary Review
(Nov. 1905) on "The Narratives of the Resurrection," that book
will also reply toProfessor Cheyne's Bible Problems and the New
Material for their Solution ; but I have not seen the latter.
152

THE MIRACLES
They might be : but it must be remembered that
Jesus Himself deprecated all appeal to such " works " ;
as when, e.g. He said, " Unless ye see signs and
wonders, ye will not believe": and they are not
absolutely necessary to convince anyone at the
present day, who is not yet a Christian.
What, then, is the most convincing proof of Christ's
Messiahship ?
By the writers of the epistles, especially St Paul,
it is based on His resurrection : but besides that, it
is His personal character and conduct as exhibited
in the portraiture of Him in the Gospels. Such is of
so unique, of so elevated a type, that it is inconceivable,
as Sir John Seeley asserts, that it could have been
evolved from the brain of any Jew of the first century.
Indeed, the description itself, if it were all an inven
tion, would have required a Jesus Christ to write it.1
One more quotation from Ecce Homo must be
made. Speaking of Christ's resolution to reserve His
miraculous powers solely for the use and good of
man, the author says : " This temperance in the use
of supernatural power is the masterpiece of Christ. It
is a moral miracle superinduced upon a physical one.
This repose in greatness makes him surely the most
sublime image ever offered to the human imagination."
It is somewhat extraordinary that, when the
Apocryphal Gospels were compiled, in which texts,
phrases, and sentences are quoted from the canonical
1 I would refer the reader for particulars to my little book,
Christ, No Product of Evolution (Williams & Norgate, is.).
153

SPIRITUAL TEACHING OF CHRIST'S LIFE
ones, showing therefore that the former were written
long after the latter were well known, the inventors
should not have conceived miracles on the same lines,
or of a similar character, and in a like spirit with
those recorded in our Gospels.
In these we read of no miracle performed by Jesus
until the changing of water into wine ; and that was
after His baptism by John the Baptist.
We can understand why this was so ; for all the
recorded miracles of Jesus Christ had a moral value
or import, involving some religious teaching. They
were either beneficent or spiritually instructive.
Their value did not solely or merely reside in their
marvellous character as miracles. That was their
least importance in our Lord's eyes as evidential of
His mission.
Their real value lay in the fact that they were
" signs," as the Greek x word expresses it. They were
acted parables, symbols of great spiritual laws of
God's heavenly kingdom.
A great number were miracles of healing, requiring
faith on the part of the sick ; being miracles of love
and mercy, with occasional warnings.
It is a present-day question whether certain, at
least, of our Lord's so-called miracles may not be
now removed from the miraculous and be grouped
under the recognised phenomenon of " faith-healing,"
which many physicians now believe to be established
as a fact, however inexplicable the power may be by
1 Semeion. 154

THE MIRACLES
which the bodily cures are effected through the agency
of the mind.
Some of the recorded miracles of Jesus Christ are
instructive only, as the so-called " cursing " the barren
fig-tree ; but they contain solemn warnings to all who
have ears to hear.
But in not a single instance is there a particle of
meaningless grotesqueness about it.
When, however, we turn to the Apocryphal
Gospels, we read of miracles wrought by Jesus both
as an infant and a boy.
Thus, during His infancy, His body acts as a
magical charm.
The water in which the babe was washed cures
leprosy. A boy, possessed with devils, wore a jacket made
from the swaddling clothes of Jesus. They instantly
fled in the forms of crows and serpents.
When Joseph, Mary, and the child were in Egypt,
idols fell down before Him.
On one occasion a boy had been changed into a
mule ; but as soon as the child Jesus was placed upon
the mule, it changed back again to the youth, who
was thus restored to his friends.
Many others of His infancy are recorded, as well as
the fact that He addressed His mother, in the cradle,
as follows :
" Mary, I am Jesus, the Son of God, that
Word, which thou didst bring forth according to
the declaration of the angel Gabriel to thee, and
155

SPIRITUAL TEACHING OF CHRIST'S LIFE
my Father hath sent me for the salvation of the
world." When passing through Egypt, the family came to
a desert infested by robbers. There were two, Titus
and Dumachus, and one of them wished not to inter
fere with them ; so " when the Lady St Mary saw the
kindness which this robber did show them, she said
to him : The Lord God will receive thee to his right
hand, and grant thee pardon of thy sins."
Then the Lord Jesus answered, and said to His
mother : " When thirty years are expired, O mother,
the Jews will crucify me at Jerusalem. And these
two thieves shall be with me upon the cross, Titus
on my right hand and Dumachus on my left, and
from that time Titus shall go before me into
Paradise." When He was seven years old, He used to make
little animals of clay, and command them to walk
and return to Him. Similarly, birds of clay were
made to fly, etc.
On two occasions He did something of service.
James was bitten by a viper, but by blowing upon
the bite, it was cured.
On another occasion Joseph was ordered by the
King of Jerusalem to make a wooden throne; but
when it was made, it was found to be two spans on
each side of the appointed measure. Jesus tells
Joseph to take hold of one side of the throne, and
that He will hold the other. Then they both pull,
and the throne is stretched to the right dimensions.
156

THE MIRACLES
These specimens are grotesque enough: but in
others Jesus is made to exhibit petty spite.
When the Lord Jesus was coming home in the
evening with Joseph, He met a boy, who ran so
hard against Him, that he threw Him down; to
whom the Lord Jesus said: "As thou hast thrown
me down, so shalt thou fall, nor ever rise." And
that moment the boy fell down and died.
The significance of all this rubbish lies in the fact
that the writers, whoever they may have been, had
not the remotest sympathy with the religious tone of
the miracles recorded in the Canonical Gospels.
It will be noticed that the infantile and boyish
miracles have no moral — but rather immoral — signi
ficance. They are merely miraculous acts, and that
is all. They are not " signs" with ulterior objects and
meanings. They are utterly devoid of all spirituality.
That, of course, means that the writers had none.
If all such miracles had been written of the Messiah
in some year before Christ came, there would have
been a less incongruity ; because the Jewish idea of
the Messiah was that he would be a temporal ruler,
who would acquire a universal sovereignty by force ;
and if the Messiah were to have any miraculous
powers, it would undoubtedly be supposed that he
would use them to enable him to establish his throne
at Jerusalem.
Indeed, this idea appears to have been present to
our Lord during His temptation in the wilderness, as
already explained. 157

SPIRITUAL TEACHING OF CHRIST'S LIFE
He recognises Himself as a spiritual Messiah who
would use no force, except the "force of example," to
establish His spiritual kingdom upon earth. If we
now turn to His first miracle of changing water into
wine, we seem at first sight to be somewhat on a par
with apocryphal miracles : but we soon discover vast
differences. It is described as our Lord's "beginning of
miracles." If that be correct, therefore, it puts out of
court all the supposed manifestations of miracles
previous to that time, during His infancy and youth.
Secondly, it was an act of love involving sympathy
for the host in his embarrassment.
Thirdly, Jesus uses an expression which one cannot
conceive a forger or inventor inserting. If true, we
can suppose it to have been said in reply to His
mother's whispered observation : " They have no
wine." St John very likely was sitting next to Him
or His mother and overheard it.
" Woman, what have I to do with thee? " though not
rude, as it sounds in English, was undoubtedly of the
nature of a rebuke. Nevertheless Mary recognises in
His tone or expression an acquiescence, and so bids
the servants do whatever He may direct.
Whether she expected a miracle, or not, one cannot
say ; but for some reason she looked to her son to
extricate the host from his embarrassment.
Christ knew better than she did what was His own
resolution, made during the temptation in the wilder
ness : " His hour had not yet come." It looks as if
158

THE MIRACLES
she would " force His hand," as we say, being, it may
be, informed by Him that He possessed powers,
acquired perhaps at His baptism, at which period
Peter said : " God had anointed him with the Holy
Ghost and with power."
However, Jesus did not consider that His " hour,"
or the right opportunity for commencing His mission
of preaching and healing, had yet come, though it was
at hand.
Mary was not yet en rapport with His spiritual
nature. Her mind merely touched concrete matters,
like Martha's on a subsequent occasion.
She was, in fact, quite out of sympathy with Him,
and He indirectly tells her so.
As a boy He had doubtless willingly been subject
to her and Joseph ; but by His baptism He became
henceforth consecrated to His Heavenly Father, to
do His will, and not merely or unhesitatingly obey
His terrestrial parents.1 His spiritual relationships
from that day superseded all human relationships.
" Who is my mother ? " All who do the will of God
are relatives of mine, call them what you will on
earth, they are all one in heaven.
In the picturesque account of the temptation
in the wilderness, the idea of turning stones into
bread seems, as we have seen, to imply that He
was conscious of the power to do it, but would not ;
because it would have been employing powers
1 He is, in fact, carrying out in principle the "hard saying"
described above (p. 104). 159

SPIRITUAL TEACHING OF CHRIST'S LIFE
given Him for the benefit of others to His own
advantage. Knowing what line subsequent inventors of His
miraculous powers took, the question arises, What is
the probable direction that a previous one was likely
to take ?
If His recorded miracles taught the later inventors
nothing, how could the writer of the Gospels, written
previously to the Apocryphal Gospels, have invented
them ? That is the question.
To invent that reply of Jesus to His mother,
implies an insight into both His and her mind which
seems incredible when the Gospel was written.
That John was present is perhaps indicated by the
expression " manifested his glory " : when we compare
it with " the Word became flesh, and dwelt among us,
and we beheld his glory, glory as of the only begotten
from the Father, full of grace and truth." x
This is not a very general use of the word " glory "
in Greek, which implies more often the supposed
external luminous glory, as of Jesus at the trans
figuration : or external magnificence, as of Solomon
and his kingdom : or again, " power," as in miracles.
But here it means the loving and gracious character
of Jesus Christ.
St Paul also uses it in this sense of Jesus Christ,
calling Him the "Lord of glory,"2 which we all
should imitate by gradual growth in grace.3
Each of our Lord's miracles should of course be
1 John i. 14. 2 1 Cor. ii. 8. 3 2 Cor. iii. 18.
160

THE MIRACLES
examined on its own merits ; all I would say here is,
that I agree with Sir John Seeley that to strip the
Gospels of every so-called miraculous occurrence
would practically render them nugatory and well-nigh
valueless. The real and most important objection to the
miracles of the New Testament, from a scientific point
of view, is that many at least represent events which
involve phenomena which require some distribution,
at least, of forces not yet known to exist.
Thus, assuming the miracle to be true, in the turn
ing of water into wine, we know that the ingredients
of wine consist of alcohol, acids, and sugar — all being
composed of the elements carbon, oxygen, and
hydrogen, all of which are present in water, and
carbonic acid dissolved in it ; so that all ..that these
elements would require, would be a rearrangement
and recombination, to be converted into the in
gredients of wine.
But to rearrange atoms and molecules requires
force under what may be called " directivity " ; x and
although a chemist can do a great deal in the
laboratory, and can even build up certain " organic "
substances, such as madder, indigo, etc., otherwise
only made by living plants, an ordinary man has
no forces at his command which he can direct
by his will alone to carry out the processes
1 I have fully explained the use of this new word in my
Present-Day Rationalism critically examined (Hodder &
Stoughton).
161 n

SPIRITUAL TEACHING OF CHRIST'S LIFE
among the elements, without otherwise interfering
with them.
Herein, then, lies the superhuman power which
such a miracle necessitates, as well as the stumbling-
block to a scientific belief in them.
The process normally would be briefly as follows : —
Carbonic acid is absorbed from the air by the leaves
of the vine. It is then and there turned, first into
starch, which, in turn, becomes sugar. As the grape
ripens, tartaric acid is formed, and partly also changed
into sugar. The juice is subsequently fermented by
means of a fungus-growth within it ; thence is formed
alcohol, etc., and the wine is made.
In the miracle there is only the first and the last
stages in the process apparently present.
Similarly, bread is the final stage of which minerals
form the first.
The above considerations show that, in our present
state of science, it does not help to explain how the
intermediate stages can possibly be omitted ; i.e. how
substances like bread and wine can be made without
the normal intermediate organic processes carried out
by the growing wheat and vine.
If Christ's miracles were true, we are compelled to
leave science, and turn to another source of evidence;
but it is one which science will repudiate ; so that if
their moral support be insufficient to scientific men,
while it may satisfy those who think St Paul was
right when he said "God was in Christ," then— they
must agree to differ. 162

THE MIRACLES
To change water into wine by an effort of thought
or will alone, is reported as the first miracle as having
been wrought by Christ.
If the statement, therefore, be true that " God was in
Christ," we may regard God as having performed the
miracle through Christ as the ostensible agent.
Now, assuming God to have been the Author of
Creation, we must regard Him as having not only
created, but also endowed nitrogenous protoplasm,
when coloured green, with the power of changing
carbonic acid and water into starch and sugar.
I have observed that all the ingredients of wine
were present on the occasion, including bacteria in the
air for fermentation, if required. Consequently, if it be
a miracle to turn water into wine, it would seem to have
been also a miracle to make starch out of minerals,
and, we may add, flour out of inorganic matters.
But, since these processes are done every day in
plant life, we do not call them miracles in nature.
Of course a critic may raise all sorts of objections,
that, e.g. fermentation requires time, and the water was
changed suddenly ; but the miracle was either done
or not at all ; and no speculations as to how it could
be performed are really of much value as interpreta
tions. The above, therefore, does not profess to
amount to more than a suggestion to avoid the idea
that any ingredients of wine must have been created
there and then out of nothing.
As natural scientists see evolution in every direction
in the physical world, and no evidence of direct divine
163

SPIRITUAL TEACHING OF CHRIST'S LIFE
interference, as is imagined to take place in miracles,
they at once consider all miracles recorded in the
New Testament as impossible. But the inquirer
might ask : " Do miracles ever occur in nature ? " Of
course they do not ; but the following is an illustration
of some interest.
It may be added that this modern conception of all
things being worked out in accordance with natural
laws has entirely put the old " argument of design "
out of court. Evolution will not allow of any organic
structure ever having been made at first in anticipation
of a want. The function precedes the structure, which
is made under its influence. When, however, the organ
which exercises the function is made, then it is formed
in the embryo in anticipation of its use, when it be
sufficiently developed ; as are the wings of birds
within the egg-shell.
Now let us imagine the possibility of a miracle
occurring in nature. Let us dig up a violet plant
and transfer it to a garden, in order to watch it
carefully ; then imagine its leaves, one day, suddenly
to assume the form of rat-traps, so as to catch insects
successfully, while certain " glands '' appear upon them
simultaneously, capable of secreting solvents and
digestive fluids ; so that all the nutritious juices of
the insects are extracted, digested, and assimilated by
the trap-like leaves.
Such an occurrence, if observed as above described,
would undoubtedly be called a miraculous procedure
on the part of nature. 164

THE MIRACLES
Seeing, however, that the above process has actually
taken place in some other plants, but, as we suppose,
slowly, requiring probably many generations to perfect
it, botanists do not recognise any miracle at all; though
they are in absolute ignorance as to how the changes
took place, or to what natural laws the evolution of
the trap can be assigned.1
The organic world, embracing all animals and plants,
is full of such " evolutionary miracles." How can a
leaf, e.g. as of the pea, be changed into a tendril ? or
a flowering branch, as that of the sensitive tendril of
a vine? If done suddenly, should we think it
miraculous ?
Indeed, such " adaptations " of structure, for special
use, are sometimes met with, occurring suddenly, i.e. as
far as growth will allow. The tendrils of members of
the cucumber family climb like ordinary tendrils, being
endowed with a sensitiveness to touch, so that they
twist round any stick in contact with them. The
tendrils of the Virginia creeper, however, are adapted
to cling to a rough wall by adhesive pads, which are
developed only in consequence of the contact. The
tendrils of a certain member of the cucumber family,
happening to rub against the brick wall of the house
it was in, developed adhesive pads, in response to the
irritation of the contact, unknown to exist before in
that family. Was that a miracle ?
Speaking of the development of the wonderful
1 1 am here referring to the Venus fly-trap (Dionaa muscipula),
which has some "affinities" with violets.
165

SPIRITUAL TEACHING OF CHRIST'S LIFE
pitchers and carnivorous habit of Nepenthes, Sir J. D.
Hooker adds : " The subsequent differentiation of
the secreting organs of the pitcher into aqueous,
saccharine, and acid, would follow pari passu with the
evolution of the pitcher itself, according to those
mysterious laws which result in the correlation of
organs and functions throughout the kingdom of
nature; which, in my apprehension, transcend in
wonder and interest those of evolution and the origin
of species." x
The old idea that God created each kind or
" species " of animal and plant separately, according
to preconceived designs, after the manner of men,
was practically equivalent to a supposed miraculous
appearance of each and every species of animal
and plant.
Species, however, do exist and have to be accounted
for. The only difference between the present and
former view is that they have come into existence by
the process of evolution, through natural generation
coupled with variation, or "descent with modification"
as it has been described. But how it was done, is as
mysterious as ever.
All we can say is, that instead of the "Agent"
being external, manipulating, so to say, terrestrial
substances and moulding animals and plants, as a
potter moulds his clay, the power to make new species
1 Address to the Department of Zoology and Botany of the
British Association, Belfast, Aug. 21, 1874 ; by Dr Hooker, C.B.,
D.C.L, Pres. R.S.
166

THE MIRACLES
is invested in the living protoplasm, together with its
nucleus. These are practically omnipotent.
We see " varieties " appearing in our gardens, corn
fields, and farmyards ; but we do not call them
" miracles," because we believe that they come into
existence " naturally," i.e. in accordance with " natural
laws." But their evolution is quite as mysterious as
a fig-tree suddenly withering at the word of command.
Why should a protoplasmic compound of five or six
elements have the power to respond to some new
external influences, and immediately set to work to
construct cells, tissues, and organs in adaptation to
them ; whereby the plant or animal becomes very
different from what it was before, and a new species
appears in time, i.e. after some generations, upon the
world ?
We may call it "adaptation," or, if we like, a
" miracle," either word would do equally well to
express our absolute ignorance as to how the changes
are wrought.
We cannot eat stones, nor live on water and carbonic
acid gas and a few other minerals ; but plants can and
do. Why should their protoplasm alone be able to do
this, solely because it is green, and ours is not ?
It is easy to say it is a " natural law," but that
only means "it is so, because it always is so." A
natural law only records the fact that the same
occurrence is always repeated under the same con
ditions. If Christ fed some thousands every time
they came to hear -Him, it would be recognised as a
167

SPIRITUAL TEACHING OF CHRIST'S LIFE
natural law, and perhaps cease to be regarded as a
miracle. " Familiarity breeds contempt " is a true saying ;
for as soon as a phenomenon is constantly repeated,
we think little of it, and fancy we know all about it !
Science, however, is still constantly meeting with
surprises. If any truth were more firmly fixed in the
modern scientist's mind, it is the correlation of forces
and the indestructibility of atoms ; as well as the
impossibility of perpetual motion. Yet here is
radium, to all appearances completely upsetting these
quasi-fixed beliefs of all scientific men !
So, too, in the biological world, thought-revealing
and telepathy are recognised phenomena ; and who
can foresee what may be the potencies of etherial
brain-waves ?
It was a grand discovery how to send a message
by a telegraphic wire. Nowadays no wire is required.
When we have discovered the natural laws of tele
pathy, wireless telegraphy, in its turn, may become
obsolete.

1 68

CHAPTER XIII
CHRIST'S REPUDIATION OF FASTING, AND THE
TRUE FASTING OF A CHRISTIAN
Having now illustrated our Lord's teaching and His
miracles, we will touch upon one aspect of His
conduct which called forth remarks from His con
temporaries, who could not understand His ways.
We have seen what were the fundamental differ
ences between Judaism and Christianity fn the first
century : that the one consisted of ceremonies and
formal acts of ritual, with moral laws ; the other is
entirely spiritual and based on the heart. An ele
ment of that ritual was fasting.
As fasting has ever been regarded as a most
important religious act, it will be desirable to see why
Jesus repudiated the custom, and what is the Christian
equivalent to a formal abstinence as a part of religion.
There are two kinds of fasting, the material and
spiritual, just as there are two motives ; the former
is for oneself alone, the latter is for the sake of
others. Material fasting, by which I mean abstaining from
169

SPIRITUAL TEACHING OF CHRIST'S LIFE
food, has been practised from the remotest ages to
the present time ; the other is essentially Christian.
The origin of the custom has been lost in antiquity;
but there is much reason for supposing that it arose
out of compulsory sacrifices. The original source of
the ancient gods was, as stated above, from deified
ancestors ; and it was thought that after death they
became vastly more powerful as gods : and as men
were more inclined to selfishness and tyranny than
mercy, so it appears to have been pretty universally
believed that as gods they were much more disposed
to be malevolent than beneficent. Consequently, the
ideas of appeasing them and winning their favour,
so that men might get temporal benefits, were the
central features or motives for all worship. In primi
tive times, worship and religion were one and the
same thing; i.e. as long as a man offered the best
sacrifices he could to satisfy and appease the gods,
and induce them to behave propitiously to him, that
was all that was required. Morality as we under
stand it had nothing to do with religion whatever:
it was regarded as belonging to the province of
philosophy. Now, to get the deity to be most propitious, the
suppliant must offer the best of food. So we read
in Numbers that the red heifer and the lambs of the
first year must be without spot.1 This means, that
the man must be contented with inferior food him
self; or it may happen, in times of drought, that he
1 Num. xix. 2 ; xxviii. 3, 9, 11 ; xxix. 17.
170

THE MEANING OF FASTING
may have barely enough both for his god and himself
and family.
Hence it is not difficult to surmise that a greater
or less degree of abstinence on the part of the
worshipper often occurred as a necessary consequence
of the feasting of the gods.
Such abstinence was, of course, a purely non-moral
and inevitable result of the supposed meritorious act
of offering the best, and plenty of food, thereby
furnishing the sweet-smelling savour so agreeable to
the gods.
As illustrating this object of appeasing the deity,
we may take Noah's sacrifice after the flood : " Noah
builded an altar unto the Lord; and took of every
clean beast, and of every clean fowl, and offered burnt
offerings on the altar." This is then represented as
appeasing God, for it is said : " And the Lord smelled
the sweet savour ; and the Lord said in his heart : ' I will
not again curse the ground any more for man's sake.'"1
It is interesting to compare this with the corre
sponding passage in one of the stories of the flood,
as recorded in the recovered tablets of Babylonia.
Hasiandra, the hero of the flood, is relating his
adventures after sending forth a dove, which, finding
no resting place, returned to the ark. He then sent
forth a swallow, and finally a raven. . . . Then (he
says) " I sent the animals forth to the four winds,
and poured out a libation on an altar ... an offering
of herbs. . . . The gods gathered at the smell, yea,
Gen. viii. 20, 21.
171

SPIRITUAL TEACHING OF CHRIST'S LIFE
the gods gathered at the savour, like flies they
gathered at the sacrifice."
Now it is quite conceivable that, though there may
often be times of scarcity for the man, yet the
demands of the gods would be still incessant, and
their appetities insatiable — at least he thought so —
and a dearth upon the land would (as whenever a
famine occurred in Israel) be to him ample proof of
the anger of the gods. Hence the man would, doubt
less, strive his utmost to satisfy the supposed hunger
of his deity.
Now it is quite in accordance with a well-known
law that the sacredness attached to one thing gene
rally passes over to its accessories; as our Lord
reminded the Pharisees : " Woe unto you, ye blind
guides, which say, 'Whosoever shall swear by the
temple, it is nothing ; but whosoever shall swear by
the gold of the temple, he is a debtor.' Ye fools and
blind : for whether is greater, the gold, or the temple
that hath sanctified the gold} " x
Hence the merit of offering the meat to the god
passes over to the suppliant for his abstinence, and
so fasting became as meritorious as offering ; and
an act in itself as well pleasing to the gods and
as helping to pacify them. We thus read in the
Institutes of Manu, of India : " He who performs
annually a sacrifice of a horse, and the man who
abstains from flesh meat, enjoy for their virtue an
equal reward." 1 Matt, xxiii. 16, 17.
172

THE MEANING OF FASTING
In all cases, fasting, regarded as a part of religion
(and not hygiene), falls within the list of outward acts
supposed to be praiseworthy simply as ceremonial
acts per se.
On the other hand, the prophets of Israel denounced
it as utterly valueless.
Thus Isaiah replies to his contemporaries who came
to him and said : J —
" Wherefore have we fasted, and thou seest not ?
Wherefore have we afflicted our souls, and thou takest
no knowledge ?
" Behold (Isaiah replies) in the day of your fast ye
find pleasure. . . . Ye shall not fast as ye do this day
to make your voice to be heard on high.
" Is such the fast that I have chosen ? The day for
a man to afflict his soul ? Is it to bow down his head
as a rush, and to spread sackcloth and ashes under
him ? Wilt thou call this a fast and an acceptable
day to the Lord?
" But is not this the fast that I have chosen (saith
the Lord)? To loose the bonds of wickedness, to
undo the bands of the yoke and to let the oppressed
go free ? Is it not to deal thy bread to the hungry,
and that thou bring the poor that are cast out to thy
house ? When thou seest the naked, that thou cover
him ; and that thou hide not thyself from thine own
flesh? " Then shall thy light break forth as the morning,
and thy healing shall spring forth speedily : and thy
1 Isa. lviii. 3-8. See also Zech. vii. 2-7.
173

SPIRITUAL TEACHING OF CHRIST'S LIFE
righteousness shall go before thee ; and the glory of
the Lord shall be thy rearward."
We find that this was also the view taken by our
Lord. From the Gospel of St Mark x we learn that
He either privately, or by setting the example Himself,
discouraged all bodily fasting.
That Christ ever encouraged fasting cannot be
supported from His own fasting of forty days in the
wilderness, as this was compulsory ; 2 and He did not
refuse to turn stones into bread in order to carry out
His fasting as a religious act, but to maintain the
principle of invariably using His miraculous powers
solely for the good of man.
Now this strikes the key-note of true Christian fasting
— that is, it must be done for the sake of others, and
not only, if at all, for oneself. Nor can the practice of
fasting be supported by what Christ said : " When
ye fast, be not as the hypocrites, etc."; 3 for there was
no question then raised as to the duty of fasting as an
act, but solely — as it was an established custom —
how it should be done, if a man felt conscientiously
bound to fast, and not to be a hypocrite about it.4
Nor can it be maintained that Christ postponed the
practice till after His disappearance, in the reply to
the disciples of John :5 " Can the sons of the bride-
chamber mourn, as long as the bridegroom is with
1 Mark. ii. 1 8. 2 Mark i. 12 ; Matt. iv. 2. a Matt. vi. 16.
4 Of course this applies now to anyone who deems it a con
scientious duty to fast, as in Lent.
6 Matt. ix. 15-16. 174

THE MEANING OF FASTING
them ? but the days will come, when the bridegroom
shall be taken away from them, and then will they
fast. And no man putteth a piece of undressed cloth
upon an old garment. . . . Neither do men put new wine
into old wine-skins." By this He implies that the old
customs, as of fasting for fasting's sake, as a ritual act
only, was altogether out of place in His new kingdom.
To see the fulfilment of our Lord's words, we have
but to turn to St Paul's experiences. When he says
of himself that he was in fastings often, in cold and
nakedness, etc., does he mean that he practised fasting
in the ecclesiastical sense ? Most certainly not ; but
that the preaching of the Gospel necessitated his being
often without sufficient food ; J just as his Master was
hungry in the wilderness and by the well of Sychar,
when going about doing good and preaching the
Gospel of the Kingdom.
Bodily mortifications, asceticism, fasting, be it long
or short, if done solely with the pre-christian idea of a
religious act of ritual service, is therefore condemned
not only by the prophets, but by our Lord Himself.
There is not a single word of injunction as a duty to
fast in the whole of the New Testament.
Lastly, if we turn to a writer of the first century of
about the year 70, " the Shepherd of St Hermas," we
find him echoing the same sentiments : — The shepherd
1 On the other hand, when he says : " I buffet (i.e. bruise) my
body and bring it into bondage" (1 Cor. ix. 27), he appears to
have adopted some asperities, but with a good object, and not
merely as an act pleasing to the Deity in itself.
175

SPIRITUAL TEACHING OF CHRIST'S LIFE
asks Hermas : " What has brought thee hither [on
this mountain]?" I answered, "To-day I keep a
fast." He said : " Ye know not what it is to fast
unto God ; nor is this a fast which ye fast, profiting
nothing with God. This is not the true fast. But I
will show you what that is which is a complete fast,
and acceptable unto God. Hearken ! the Lord does
not desire such a needless fast : for by fasting in this
manner, thou advances nothing in righteousness. But
the true fast is this : Do nothing wickedly in thy life ;
but serve God with a pure mind ; and keep His
commandments and walk according to His precepts,
nor suffer any wicked desire to dwell in thy mind.
Trust in the Lord ; that if thou dost these things and
fearest Him, and abstainest from every evil work, thou
shalt live unto God. If thou wilt do this, thou shall
perfect a great fast, and an acceptable one unto the
Lord."1 The Shepherd of Hermas returns to the subject of
fasting elsewhere, and adds, for those whose conscience
bids them fast: "Thus, therefore, do. Having per
formed what is before written, that day on which thou
fastest thou shalt taste nothing at all but bread and
water ; and computing the quantity of food which
thou art wont to eat upon other days, thou shalt lay
aside the expense which thou shouldest have made
that day, and give it unto the widow, the fatherless,
and the poor. And thus thou shalt perfect the
humility of thy soul ; that he who receives of it may
1 Similitude, v. 1-7, 28-32.
176

THE MEANING OF FASTING
satisfy his soul, and his prayer come up to the Lord
God for thee. If, therefore, thou shalt thus accomplish
thy fast, thy sacrifice shall be acceptable unto the
Lord, and thy fast shall be written in His book."
I cannot improve upon those quotations. They
cover the whole duty of man as concerns his own
moral character : and if he sin, then the Psalmist
supplies the sacrifice of "a broken spirit, a broken
and a contrite heart, which God will not despise." x
Lastly, Isaiah supplies the fast which covers his duty
to his neighbour.
Thus spiritual fasting — the only kind demanded of
a Christian— -embraces all his religion, as defined by
St James.
"Pure religion and undefiled before our God and
Father is this, to visit the fatherless and widows in
their affliction, and to keep himself unspotted from the
world."2 1 Ps. Ii. 17. "A fast," or " to fast," never occurs in the Psalms.
2 Jas. i. 27.

177 12

CHAPTER XIV
THE SPIRITUAL TEACHING OF THE LAST SUPPER
As we draw near to the close of our Lord s life on
earth, we find one of His most important acts — at
least so far as the Church has estimated it — was the
institution of the " Holy Communion " or the " Lord's
Supper"; while the spiritual teaching of this event
has probably given rise to more literature than any
other feature of Christ's existence here ; not to add,
it has unfortunately given cause for the greatest
amount of ceremonialism and error.
When we read the simple account of the Last
Supper as recorded in the Gospels, and then turn our
eyes to the celebration of High Mass in a Roman
Church of the present day, one is inclined to wonder
how the latter could possibly have been developed
out of the former.
Putting all the accessories on one side, it is pretty
clear that the underlying conception of the "Real
Presence," which is the raison ditre of the striking
ceremonial adjuncts, rests upon the two words, " This
is." 178

THE LAST SUPPER
If the two sentences " This is my body," " This is
my blood," whether uttered by Christ Himself or by
any priest to-day, really caused a miraculous change of
any sort, and if such a change could be proved to have
taken place from any or all of the several accounts of
the Supper given in the Gospels and by St Paul,
then one could understand why the Church should
have made so much more of the celebration than if
it were solely regarded as representative of a bond of
union between Christ and His Church, coupled with
a bond of fellowship between all members of that
Church. If, on the other hand, strict exegesis forbids us to
entertain any such an interpretation of the words
"this is," then the whole superstructure of transub-
stantiation, in whatever form or meaning the dogma
may be held, necessarily falls to the ground as having
no basis of truth.
Our Protestant Church took, at the Reformation,
what we may call a common-sense view of the mean
ing of the words and repudiated transubstantiation
altogether. Since, however, many Englishmen now
appear to have returned to medieval theology, and
have reintroduced this dogma, it is advisable to show
that the only legitimate interpretation of our Lord's
words is that "is" really does, and can only mean,
" represents." To make this assertion clear, one must make the
Bible interpret itself; for we have Hebrew or Jewish
methods of expression throughout, which at once
179

SPIRITUAL TEACHING OF CHRIST'S LIFE
explain the usage of words and phrases in the New
Testament as well as in the Old.
When we look for what might be called parallel
instances, we soon discover that they are many, and
that it was customary to use the verb "to be" where
we should adopt "represent" or some similar ex
pression. Thus in Joseph's interpretation of the
dreams of the butler and baker, we read that it' runs
thus : " The three baskets are three days," and " the
three branches are three days." So too with Pharaoh's
dream, he said, " The seven good kine are seven years,"
etc. Again, Aaron made a golden calf and said,
" This is thy God, O Israel." This may be compared
with the sentence, " for all the gods of the nations are
idols." x In Ezekiel 2 it is said, " These bones are the
whole house of Israel." Similarly, in the New Testa
ment, in Revelation, we read that "fine linen is the
righteousness of the saints." Again : " The seven stars
are the angels of the seven churches; the seven
candlesticks are the seven churches."
When St Paul spoke of the old tradition of the
rock which was thought to have followed the children
of Israel, he said, " and that rock was Christ." 3
Our Lord frequently uses the same expression " is "
for "represents," e.g. in His interpretation of His
Parable of the Sower, He said, " The good seed are
the children of the kingdom " ; " these are they which
are sown," etc.
In describing His own flesh, He said : " The bread
1 Ps. xcvi. 5. 2 xxxvii. 11. 3 1 Cor. a. 4.
180

THE LAST SUPPER
which I will give is my flesh ; my flesh is meat
indeed, and my blood is drink indeed." x
These words conduct us to the Last Supper ; upon
the consideration of which we must remember His
words : " The flesh profiteth nothing ; the words that
I speak unto you, they are life."
St Paul is thoroughly convinced of the metaphorical
meaning of our Lord's words ; thus he says : " The
bread which we break, is it not a communion of the
body of Christ, seeing that we who are many are one
bread, one body. The cup, is it not a communion of
the blood of Christ." 2 I.e. it represents the life of Christ
which dwelleth in all the members of Christ's Church.3
So our Lord said, " I am the vine, ye are the branches."
Now it does not require the reader to be an expert
in the Higher Criticism, nor even a Greek or Hebrew
scholar, but to have merely an unbiassed opinion or
common sense, in order to see that one cannot isolate
one particular instance, wherein two things connected
1 John vi. 51 ff. 2 1 Cor. x. 16, 17.
3 Those who hold the view that Christ's body and blood are
actually "communicated," misuse the word koinonia in the
above passage. It is a mistaken adaptation of a rare use of the
word by the apostle for "almsgiving." Thrice it means a
contribution of money (2 Cor. viii. 4 ; 2 Cor. ix. 13 ; Rom. xv.
26). The author of the Epistle to the Hebrews, also, once has
it in the sense of " alms " coupled with " good deeds." In this
passage it is translated in our Bibles by "communications,"
which does not convey to the English reader what is really
meant by koinonia.
Elsewhere it always has the meanings of "fellowship" or
"joint participation," etc. 181

SPIRITUAL TEACHING OF CHRIST'S LIFE
by the verb " to be," as subject and predicate, are not
identical but representative.
But further, in addition to this proof, we may ask,
What did the disciples themselves understand Christ
to mean ?
He very often spoke parabolically or metaphorically,
and not always literally ; and touching His body He
had already made it perfectly clear that His refer
ences to His flesh and blood were metaphors : " The
flesh profiteth nothing ; the words that I speak unto
you, they are spirit and they are life."
Yet further, in St Paul's account, the flesh and blood
are said to constitute a "covenant." No one has
attempted to take that literally, and assert that when
the priest consecrates the elements they then and
there become changed into a covenant.
Christianity is a purely spiritual religion. Flesh
and blood can give no spiritual benefit per se what
ever, being purely carnal matters ; hence St Paul
said : " Flesh and blood cannot inherit the kingdom
of heaven." x But, if we thoroughly identify ourselves
with the Spirit of Christ, and become Christ-like in
our character and conduct, then that is the only
union He would have us enjoy.
But the Church has deviated much further from
the truth. Starting with a literal acceptation of the
words " this is," the next step was to explain how it
was possible for Christ to have identified His flesh
and blood with bread and wine. To do this, a Greek
1 i Cor. xv. 50.
182

THE LAST SUPPER
word (ousia) was borrowed from Platonic philosophy.
This word had different shades of meaning, but the
one which the Church adopted was that every kind
of matter — the four herein concerned being bread,
wine, flesh, and blood— had a "real nature" or in
visible "substance," as well as the "accidents," of
which our senses can only take cognisance.
As no change could be proved by the senses, after
the prayer of consecration, of which the essential
words were "this is," then it was thought that the
change must be in the ousia, i.e. a miracle which
conveniently could not be proved to have occurred.
The question is, What is the ousia or " substance,"
whether of bread, wine, body or blood, without which
it is obvious that neither transubstantiation nor con-
substantiation can occur ?
Substantia in Latin represents ousia in Greek, a
synonym for which was hypostasis (literally, a " stand
ing under," and identical with substantia) ; while
ousia is " being," the participle of the Greek verb " to
be," and is the same as '' essence," corresponding to the
non-existent participle of esse "to be," which would
have been essens. Plato regarded ousia as standing
for the " true nature of a thing," a purely metaphysical
idea; and as applied to the Deity, it signified spiritual
substance. Of this we can know nothing; and on
this fact all men cannot be other than agnostics.
Turning to organic matters, what is, or wherein
lies, the supposed ousia of bread and wine ?
Here we are on safe ground, and can at once see
183

SPIRITUAL TEACHING OF CHRIST'S LIFE
that modern chemistry has dissipated into nothing
ness all ideas of " essence," substantia, or ousia under
lying matter of all kinds whatever.
Since everything can be analysed into its con
stituent elements and their compounds, we find that
bread consists of the elements carbon, hydrogen,
nitrogen, oxygen, with some mineral matters ; these
being compounded into cellulose, starch, gluten, etc.
Besides which there is — nothing; so that unless these
things — recognisable by their physical properties, the
so-called " accidents " — undergo some change, nothing
can change, for there is no " substance " in the old
philosophical sense at all. Hence the above-
mentioned ecclesiastical dogmas stand condemned
as having no basis to rest upon whatever.
In Plato's time, no science, in the modern sense
of the word, existed. Chemistry was unknown.
The existence of an ousia, I repeat, was a pure
assumption. To explain why, e.g. ice, water, and
steam were identical yet interchangeable, there must
be, it was thought, a "real nature" besides the
" accidents " appealing to the senses, as solidity with
coldness, a liquid state and a cool sensation, a hot
and vaporous condition.
But what says modern physics and chemistry?
The differences in the so-called accidents are merely
due to changes in the relative positions of the mole
cules, composed of the elements oxygen and
hydrogen, of which alone water consists.
Similarly, the component elements of bread, wine
184

THE LAST SUPPER
flesh, and blood are, respectively, well known. The
elements and their combinations are thoroughly
understood. All the causes of changes perceptible to
the senses are readily explicable ; consequently the
total absence of any ousia cannot now be gainsaid.
If, therefore, the Church ventures to express an
opinion upon the scientific side of the question, by
pronouncing upon a change of "ousias," she is
bound, at the present day, to make good her claim
to adopt the Platonic theory propounded some
four hundred years B.C.
No one at the present day can possibly accept the
dogma of transubstantiation without, tacitly at least,
first confessing his deliberate intention to ignore
common sense, and secondly, to reject the modern
scientific spirit of investigation.
It is not faith, but credulity, to do so.
I will now turn to consider the true meaning of our
Lord's words. It is not difficult to find a practical
illustration or proof from the subsequent fulfilment ot
His wishes.
One thing is most patent in the Acts and
Epistles of the Apostles, viz. the unity among the
brethren. The bond of peace is everywhere in
evidence. The " love of the brethren " is, according
to St John, the "proof" of their being children ot
God — joint-heirs with Christ — or whatever the meta
phor used may be which indicated the koinonia or
"fellowship" which was so characteristic a feature
of the early church. 185

SPIRITUAL TEACHING OF CHRIST'S LIFE
It is this spirit or enthusiasm for humanity
which began with the twelve, increased with the
growth of the Church, and so broke down the
wall of partition between Jew and Gentile ; and
will, one may hope, break it down between
nations yet separated by creed or hatred or both
combined.1 Now, what is the meaning of " communion ? " It
is a "binding together by common obligations."
Meats in ancient days had a certain sanctity attached
to them, as if they were sacred rites (sacra mensce).
Sir J. Seeley observes that it may not only be
compared to a " club-dinner," but that it is one ; " but
the club is the New Jerusalem ; God and Christ are
members of it : death makes no vacancy in its lists,
but at its banquet-table the perfected spirits of just
men, with an innumerable company of angel9, sit
down beside those who have not yet surrendered their
bodies to the grave. What is its object? The
doctrine of the Brotherhood of mankind and of the
duty of universal benevolence and charity are main
features of Christianity, and very plainly symbolised
in the Lord's Supper. . . . When men of different
degrees sit and kneel together, they are reminded of
their common character of pensioners on the bounty
of the Universal Father." But, turning to an ordinary
"celebration," who ever now thinks of his or her
neighbour when kneeling side by side at the altar-
1 Sir John Seeley has an excellent chapter on this subject in
Ecce Homo, " Universality of the Christian Republic " (chap. xii.).
1 86

THE LAST SUPPER
rail, or that they are there together just because it is
a "communion"?
The old custom of administering the elements
simultaneously, the priest having said the words, "The
body of our Lord," etc., once for all at the table, was
a nearer representation of the Last Supper than is the
modern style. Christ said the words: "This is my
body," once, as well as, " Drink ye all of this," and then
all the disciples partook of the bread and wine
together. The fundamental error of transubstantiation resides
in setting a value upon the material or carnal side
of the elements, with a corresponding loss of the
spirituality of the ceremony ; the error of modern
Protestantism is to lose sight of the " communion " by
substituting "individual communication." It is at least
interesting to note how history here repeats itself, but
with a difference. For if self-interested individualism is
characteristic of modern recipients of the bread and
wine at the Communion, selfish individualism was the
characteristic feature of certain members of the
Corinthian Church in St Paul's day. Each brought
his own contribution to the " communion meal " ; and
they should have been all put together and equally
divided, so that the poor had enough to eat and drink.
But we learn that everyone kept to his own, not caring
whether others were present or had enough. This
abuse of the rule aggravated social differences.
St Paul condemned this selfish practice, because it
not only violated the Christian brotherhood, but it
187

SPIRITUAL TEACHING OF CHRIST'S LIFE
ignored the equality of all present in the sight of the
Lord. Is a similar danger existing now?
We thus see that the " spirit " of the Last Supper
was "unity" among the disciples, not "individualism."
Christ was about to die for, or on behalf of (huper)} all
men, as He said : " If I be lifted up, I shall draw
all men unto myself."
"All" includes individuals; but the spirit of com
munity, i.e. the spirit which binds together with
common obligations, is now largely if not entirely
forgotten. Each of the communicants partakes of the
elements separately ; for the words, " Take and eat
this " — and " Drink this " — are uttered by the priest
to each individually ; so that our Church thereby
emphasises individualism. The recipient is thus
induced to forget that it is a Holy Communion to
which he is called.
The true lesson, therefore, to be learnt from the
Holy Communion is not so much an individual
salvation by partaking of the body and blood of
Christ, as an absorption, so to say, of the true spirit
of Christ's character, i.e. the gradual apprehension of
the Christ-life, which is best seen in daily exercise
of acts of love in whatever sphere we may live. That
is the true enthusiasm for humanity, which was
practically unknown before our Lord came and died
on behalf of man to show us, by example, how we
must share His enthusiasm. 1 See note, p. 190.
188

THE LAST SUPPER
Christ tells us we can only acquire "Life" by
eating His flesh and drinking His blood. What is
this Life ? " It is," says Sir J. Seeley, " that healthy
condition of the mind which issues of necessity in
right action." And what is the health of the soul but
salus, soteria or salvation ?
The next and closing event of our Lord's life as a
public teacher was His Crucifixion, the vast importance
of which must now be considered.

189

CHAPTER XV
THE CRUCIFIXION, OR CHRIST'S VOLUNTARY DEATH
ON BEHALF OF MAN, AND ITS GREAT SPIRITUAL
LESSON OF LOVE
OUR Lord, in a sense, anticipated His death when
He said : " Greater love hath no man than this, that
he lay down his life for x his friends." 2
A very important conversation between Jesus and
Peter, as bearing upon the true meaning of love, is
the following :
" When they had broken their fast, Jesus saith to
Simon Peter : ' Simon, son of John, lovest thou me
more than these (agapas me) ? '
" He saith unto him : ' Yea, Lord ; thou knowest
that I love thee (philo se)! He saith unto him : ' Feed
my lambs.'
1 Whenever Christ is said to die "for" man, the Greek
preposition is always huper, which signifies " on behalf of,"
never "instead of"; which is the translation of anti. The
Latin Vulgate makes no distinction and always has pro, " for."
The English versions have followed the Latin, and translate
pro by " for " indiscriminately.
2 John xv. 13. 190

THE CRUCIFIXION
" He saith to him again a second time : ' Simon,
son of John, lovest thou me (agapds me) ? ' He saith
to him : ' Yea, Lord thou knowest that I love
thee (philo se)! He saith unto him: 'Tend my
sheep.' " He saith unto him the third time : ' Simon, son of
John, lovest thou me (phileis me) ? ' Peter was grieved
because he said unto him the third time, ' Lovest
thou me ? ' and he said unto him : ' Lord, thou
knowest all things; thou knowest that I love thee
(philo se)! Jesus saith unto him : ' Feed my sheep.' " x
The reader will observe that our Lord twice uses
the verb agapan, " to love," to which Peter replies by
the verb philein, " to love" ; but on the third occasion
Jesus uses philein. There is a very important differ
ence between the meaning of these two words. The
former, agapan, implies "reverence" rather than
personal " love." It did not at that time include the
love of a parent for his child, or that of a husband to
wards his wife, or of a man for a friend. This kind of
love was the only one known to Peter, hence he uses
the verb (philein) to express it.
Agapan in its new Christian sense means " to have
consideration for all," leading to active exhibitions of
it in self-sacrifice for others. There need be no
personal love or even knowledge of another whom a
man will risk his life to save, if he be drowning, that
is Christian agape, the noun corresponding to agapan.
A great deal is unfortunately lost to the
1 John xxi. 15-17.
I9I

SPIRITUAL TEACHING OF CHRIST'S LIFE
English reader, since no difference is shown in the
translation. "There is a delicate play of feeling
which entirely disappears where no variation is intro
duced. Peter is now deeply penitent and abashed,
his heart is beating with deep affection for his Lord.
We may well think that he did not know how much
he loved Him till He was gone ; and now that He
was restored to him again, and once more alive in
the flesh, his pent-up affection is as a cup full to the
brim. But when Jesus questions him as to his
'respect' or 'reverence' for Himself, the word
sounds cold and distant on his Master's lips. It
does not seem to express the intense warmth of his
own personal affection. It seems rather to remove
him from Jesus than to draw him to Him, and so
in his replies he substitutes 'love' for 'reverence.'
Our Lord tries him a second time with the same
word ; but the third time Peter has conquered.
Christ now uses the word which Peter feels can alone
express all that is welling up in his heart, and he is
now satisfied that Jesus no longer doubts his love." x
The noun agape, which occurs so frequently in the
New Testament, is unknown in heathen Greek
literature ; but it came to be used to signify the bond
of Christian brotherhood. In the Authorised Version
it was translated " charity," but in the Revised one it
is " love."
It is a significant fact that there was in use no
1 This paragraph is based on Archbishop Trench's observa
tions, New Testament Synonyms, s.v.
192

THE CRUCIFIXION
Greek word to express this regard for one another
which Christ introduced into the world. In former
days it was limited to the family or tribe, or, by a
fiction that as a nation was regarded as of one blood,
to all members of it : but beyond that there was no
tie. All nations were naturally at enmity, unless any
treaty had been made. Hence hostis in Latin and
echthros in Greek meant both " foreigner " and
" enemy " alike, because they were identical.
But Christ came to break down the partition walls,
first between Jew and Gentile, and then between all
Gentile nations, till every man is a brother of every
other in the sight of God, and agape is the silver cord
which binds all humanity into one. No one can
love (philein) another person at command ; but when
Christ said : " A new commandment give I unto you,
that ye love one another (agapan)" this can be done,
and the sentiment will grow, till to do good will
become instinctive and a natural law in the true
Christian's heart.
It is, of course," the ideal" in men that we reverence.
In Christ alone, the Son of Man, was that ideal fully
realised ; but when we say we love mankind for
Christ's sake, it is that we love Christ in every man.
This is what He meant when He said : " Whatsoever
ye do to the least of these, my brethren, ye have done
it unto me." That is agape.
The sacredness of human life, as the eloquent
author of Ecce Homo so well expresses it, which Christ
has 'so wonderfully discovered to us in His dealings
193 J3

SPIRITUAL TEACHING OF CHRIST'S LIFE
with mankind, has thrown a light upon the meaning
of man's existence here which we cannot too clearly
remember. It explains why He laboured so much
among the poor, the sinners, and the outcast. Society
had branded such and expelled them. Christ saw the
" man " in each, and because they were men, He never
rejected any that would receive Him.
The prophet could not have found a more touching
and truthful metaphor by which to describe the
conduct of Jesus than that of never wishing to quench
the smoking flax nor crush the bruised reed ; while
the Psalmist sung of the Lord that He is loving unto
every man.
" But many may ask, How can I be made to feel this
respect for all mankind, foreigners or not, including
the most degraded? What is there in them which
can possibly kindle any such enthusiasm in my
heart ?
" In reply, I would remind such that, as ' example
is better than precept,' so in acquiring this love no
absolute commands will develop it ; though an
authoritative precept to love one another was
necessary when hate held previous sway. But
place one example before him, against whom the
most cynical cannot speak a single word, and he will
get a new heart within him by the mere sight of the
spectacle. " Can we, then, find an example for each one of
us to gaze at in admiration and be affected at
the sight?" asks Sir J Seeley, when, like Pilate,
194

THE CRUCIFIXION
he bids us "Behold the Man." "Can we find an
ideal man, a type of mankind, whom we can set
before our eyes, a noble, amiable, and truthful being,
by whose example not only ourselves, but the whole
race, including the very meanest members, can be
raised and made to reflect His glory ? Yes ! did not
Christ come to present such an one to the world?
Was not this the great purpose of His advent ? Did
the command go forth to love one another to those
who had never seen a human being whom they could
possibly revere or even respect ? Could His followers
turn upon Him and say, ' How can we love a creature
so degraded, full of vile wants and contemptible
passions, whose little life is most harmlessly spent in
an empty round of eating and sleeping, a creature
destined for the grave and for oblivion when his
allotted term of fretfulness and folly has expired.'
" Is not such pretty nigh the character of all of us ?
and how do we ask and expect any one to reverence
a man? " But it is our glory to remember that of this very
race Jesus Christ Himself was a member; and to this
day is it not the best answer to any such blasphemers
of mankind, the best consolation where our sense of
degradation is keenest, that a human heart was
beating in His breast, and that within the whole
creation of God nothing more elevated or more
attractive has ever yet been found than He ? "
I cannot improve upon these beautiful words of Sir
J. Seeley. 195

SPIRITUAL TEACHING OF CHRIST'S LIFE
Agape is here described as the foundation stone of
the Christian edifice — the corner-stone which, alas,
the world has too long refused to make use of. Self-
love, self-interest, selfishness ruled, and does largely
now rule, the world ; but Christ has taught us that
those hateful traits of human character must be rooted
out, and a heartfelt agape take their place.
Such is the lesson to be learnt from the great self-
sacrifice of our Lord and Saviour, by dying on behalf
of us on the cross.
I cannot conclude this chapter without adding a few
words on the true meaning of the word " atonement,"
generally regarded as the true meaning of the cross.
In the view generally held, this word has been
supposed to represent the fundamental idea of the
effects of Christ's death. Hence that death has been
called " vicarious," on the theory that Christ died as
a substitute for man (Greek, anti), and so saved all
from the penalty of sin.
I have already had occasion to allude to Anselm's
teaching, but the idea of our Lord's dying instead of
man, is due to a mistranslation, as explained in the
note (p. 190).
The idea of " atonement " as now understood is
" making amends for," or a " substitutional offering,"
and has been foisted upon the word, which never
had that meaning when the Bible was translated in
the sixteenth century ; it only acquired it generally
about 1650.
It meant " at-one-ment," i.e. " reconcilation," as
196

THE CRUCIFIXION
where two persons have disagreed, and finally are
friends again, they are now " at one," or reconciled.
The only passage in the New Testament where
" atonement " occurred was in the Authorised Version,
as follows : " We also joy in God through our Lord
Jesus Christ, by whom we have now received the
atonement." But in the Revised Version it is altered
to : " We also rejoice in God through our Lord Jesus
Christ, through whom we have now received the
reconciliation." x
Hence this entirely agrees with what St Paul wrote
to the Corinthians : " All things are of God, who
reconciled us to himself through Christ, and gave unto
us the ministry of reconcilation ; to wit, that God was
in Christ reconciling the world unto himself, not
reckoning unto them their trespasses, and having
committed unto us the word of reconciliation." 2
Hence it will be seen that the " doctrine of the
atonement," as representing a vicarious sacrifice
"instead of" man, has no foundation from Scripture.
Our Lord came to "redeem" man, that is, to
'' rescue " him from sin, as His name, " Jesus," implies.8
There is a word which is in constant use in connec
tion with Christ's self-sacrifice on the cross, and one
which He employed as a figure of speech, namely, His
"blood"; which He told His hearers they must "drink,"
1 Rom. v. 1 1. 2 2 Cor. v. 18, 19.
3 Matt. i. 21. For further considerations I must refer the
reader to my little book, The At-one-ment, or Gospel of Recon
ciliation (Williams & Norgate). 197

SPIRITUAL TEACHING OF CHRIST'S LIFE
if they would be His followers. What did He mean ?
I will consider it at length in the following chapter, as
it is a word of much significance, and much erroneous
conception has become attached to it, as in the
doctrine of transubstantiation.

198

CHAPTER XVI
THE MEANING OF " BLOOD "
The reader should turn to Leviticus xvii. 10-12,
and to St John's Gospel vi. 53-60, as typical passages
where " blood " is spoken of. The clue to the proper
understanding of all kinds of vicarious sacrifice of
animals when some victim was offered to the Deity
instead of the guilty person, turns upon the old con
ception of the nature of blood. This is always
assumed to be familiar to their readers by the writers
in the New Testament; but perhaps it may not be
equally so to all now.
Well knowing the stern prohibition against eating
the flesh with the blood of any creature whatever, as
given in the Levitical laws, is it to be wondered
that Jews, who could never see deeper than the out
ward sense of our Lord's words, and always took them
literally, should ask : " How can this man give us his
flesh to eat ? "
The fact that whosoever tasted blood was to
be cut off from Israel, shows that there must have
been some most significant meaning in blood; and
199

SPIRITUAL TEACHING OF CHRIST'S LIFE
the passage in Leviticus referred to explains what
it was.
The fact is, that the blood was supposed to contain
the life or soul of the creature ; and when the blood
was separated and flowed away from the body by a
violent death, the life of the being was thought to be
conveyed away in the blood ; and thus its life was at
the disposal, so to say, of any other creature which
consumed it.
Now, as the victims were rams, bulls, and other
animals, and this notion being so firmly held, we can
understand the force of the prohibition : for although
to eat the flesh was a harmless act, to partake of the
blood was to incorporate into the eater the nature of
the life of the creature. For it was thought that the
life did not cease to exist, but was conveyed away in
the blood, after being spilt.
This idea is seen in the blood of Abel, of which the
Lord said : " The voice of thy brother's blood crieth
unto me from the ground." That signifies that his
soul still cried out from the blood after Abel had
been slain.
It is interesting to compare this with the following
sentence from the Epistle to the Hebrews : " Ye are
come to Jesus, the mediator of a new covenant, and
to the blood of sprinkling that speaketh better things
than that of Abel.1 That is, while Abel's blood
cried out for vengeance upon Cain, Christ's blood offers
forgiveness. 1 Heb. xii. 24.
200

THE MEANING OF "BLOOD"
This prohibition of the use of blood as food shows
the significance of it in the sacrifices. For, the
" atoning," or, as this word really meant, " at-one-ing,"
i.e. reconciling efficacy of the sacrifice, did not lie in
the material substance of the flesh and blood, but in
the life, which the blood conveyed to the Deity : as it
was looked upon as still alive when sprinkled upon
the altar.
Bearing this in mind, we see that a sacrifice involved
two distinct conceptions. On the one hand was the
death of the victim, incurred by the separation of the
blood, together with the life, from the body or flesh.
Secondly, the life, now being free from the body of
the animal, became available for another end, and
was by a fiction supposed to be that of the offerer
himself. Moreover these two ideas corresponded with the two
persons officiating at the sacrifice : one, the offending
offerer; the other, the officiating priest. It was
properly the duty of the offerer to slaughter the
victim, while the sprinkling of the blood upon the altar
was the exclusive work of the minister ; so that while
the death was inflicted by him who thereby acknow
ledged the due punishment of his sins, the bringing
the sinner near to God, by the life thus rendered up
figuratively in the blood of the victim, was the office of
the duly appointed mediator between God and man.
Thus was it that the death of the victim — implying
the " death unto sin " by the shedding of its blood
and the offering the blood to God — meaning the
20 1

SPIRITUAL TEACHING OF CHRIST'S LIFE
" life unto righteousness " for the future, always stand
out as the two essential features in every sacrifice.
Of course, as the writer of the Epistle to the
Hebrews points out, all this was symbolical in the
sacrifices of old. The blood of bulls and of goats
could not really take away sin, nor atone (i.e. at-one),
that is, reconcile man to God. Any supposed identity
between the offerer and the victim, as well as between
the blood of the latter and his own life, was but con
ventional and not real.
Consequently, the death of the victim being entirely
involuntary, no sacrifice could embody the highest
form of any true surrender of the human soul to the
will of God.
But the new victim, Jesus, the Lamb of God,
knowingly, willingly offered His own blood; and
thus makes it available, in a spiritual sense, for the
life of all the world : so that now all men are capable
of a vital union with the life of Jesus by " drinking
His blood." That is, it represents His life and
character. Consequently, the efficacy of His life depends upon
the true incorporation by the believer of Christ's
spiritual nature, i.e. by imitating His divine character.
Such is described as "putting on the Lord Jesus
Christ" by St Paul.
In his Epistle to the Romans,1 he expresses the
whole process very forcibly : " Being now justified by
his blood, shall we be saved from the wrath of God
1 Rom. v. 9.
202

THE MEANING OF "BLOOD"
through him. 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
by his life" i.e. by his blood which is the life.
Death indicated the penalty paid and reconciliation
secured. Blood, i.e. life, indicated the source of salvation, or
a new life of righteousness, purity, truth, and love.
Again and again does St Paul refer to Christ's blood
as the source of a new life in man. But of course it
is always in a figurative or metaphorical sense, for what
he means by life is what we understand by personal
character. So he says to the Colossians : " It was
the good pleasure of the Father, through him, to
reconcile all things unto himself, having made peace
through the blood of the cross." x
There remains one more thing to be said. All
these scriptural phrases, such as "redemption,"
"reconciliation," or "atonement," "life irt Christ,"
"eating his flesh," "drinking his blood," and others,
seem to require some translation into modern phrase
ology. The moral change in the early days of Christianity
was, with the Gentiles, from heathenish polytheism
and immoralities to Christianity ; with the Jews,
from letter-worship to spirituality.
The change with us now, is from selfishness and
world liness to sanctity.
A man, we will suppose, has been living the life of
1 Col. i. 20.
203

SPIRITUAL TEACHING OF CHRIST'S LIFE
the world, i.e. unscrupulous, dishonest, regardless of
the welfare of others provided he could benefit
himself at their expense and so pile up millions.
Something happens in God's good providence which
lifts the scales from his eyes; just as it happened
to St Paul in another way. His eyes were holden
before, now they see. He arises to the conviction
that self is not everything, that he has been sinning
against God. He falls on his knees in remorse.
He hears the gracious words : " I will, be thou made
clean." x He is now " justified." He is " washed
in the blood of the Lamb." He rises a new man.
He determines henceforth to live a new man, and —
does so.
In scriptural language he has been " redeemed " by
Christ's blood and " regenerated." He has " entered
the covenant of grace." He is now " putting on the
Lord Jesus Christ," or is " apprehending him " and
"abiding in him." He is "working out his own
salvation," striving to attain perfection, as his
heavenly Father is perfect.
Instead of continually offering up victims to his
own lust and cupidity, he daily offers himself in
innumerable small and great sacrifices; while the
blood, i.e. the life of Christ, becomes a daily renewal
of grace to his soul.
Once alienated from God, like the Colossians,
Ephesians, and other heathens, he too is now recon
ciled (" at-one-ed ") and brought nigh to God.
1 Matt. viii. 3.
204

THE MEANING OF "BLOOD"
Henceforth his aim in life is to live up to, and
attain, if possible, " the full measure of the stature of
Christ." Such is the crown of glory or reward of the saint,
and such only is salvation in the highest sense of the
word, and alone carries with it the guarantee of
eternal life in the world to come.
The next great event of our Lord's life was His
resurrection, to the proofs of which we must now
address ourselves, as the fact of its occurrence has
been disputed.

205

CHAPTER XVII
THE PROOFS OF THE RESURRECTION, AND ITS
SPIRITUAL TEACHING
The earliest account we possess of the resurrection of
Jesus Christ is that recorded by St John,1 in which he
describes his own experiences and convictions as to
the event.
It is worth while studying them closely; but we
must go to the original Greek to understand the
narrative properly.
We read that Mary Magdalene went early to the
sepulchre, while it was yet dark. Why did she go,
and what did she expect to see ?
St John does not tell us, but St Luke says it was
to embalm the body ; 2 but her experiences were
certainly not what she anticipated. No thought of
a resurrection crossed her mind, for her first impres
sion was that the body had been secretly carried
away. She comes and tells the disciples. Peter and
John resolve to go to the tomb. The younger man
naturally outran Peter and reached the sepulchre
1 John xx. 1-20. 2 Luke xxiii. 56 ; xxiv. 1.
206

PROOFS OF THE RESURRECTION
first. He looks in, and can just see, in the dim light,
the white linen cloths lying on the shelf where the
body of Jesus had been placed.
The Greek word (blepei) implies no more than that
he caught sight of them.
Peter then comes up, and with his usual intrepidity
enters the tomb. He at once notices something
peculiar ; he gazes intently (theorazei) at what he sees.
The noticeable feature was that the linen cloths were
lying, and the napkin rolled round by itself.
It must be understood that in preparing a body for
burial it was customary to wrap it round and round
with long strips of linen cloth, the spices being
sprinkled between the folds. The head of the corpse
rested upon a little ledge above the level of the shelf
on which lay the body, and was wrapped round by a
cloth or " napkin " somewhat in turban fashion.1
Now, had Jesus only swooned and awoke in the
tomb, He would have raised Himself, supposing He
could have freed His arms, unwound the napkin from
His eyes, and laid it down. To free Himself from the
grave-cloths, He must have unwrapped them, scatter
ing the spices unavoidably in so doing ; and, let
us remember, no less than " about a hundred pound
weight " 2 of myrrh and aloes are mentioned, though
perhaps not all was used in His burial. The linen and
the spices could not do otherwise than make a heap
on the ground. What, then, struck the disciples as
1 As is mentioned in the case of Lazarus, John xi. 44.
2 John xix. 39. 207

SPIRITUAL TEACHING OF CHRIST'S LIFE
so remarkable was that the cloths were lying, i.e. flat,
on the shelf, or undisturbed, but the body had gone
from out of them. No mention is made of the spices
whatever. The napkin, too, was equally undisturbed, and still
retained the circular fold (indicated by the Greek
word), as if it were still bound on the head, but the
head was gone, without disturbing the circular form.
Lastly, St John adds that he now saw and believed;
but saw in the Greek (eide) signifies he "saw" or
" understood " with his mind ; for as yet, he adds, " they
knew not the scriptures, that he must rise from the
dead." Of course this account was written, perhaps, long
after the event, at a time when the apostle had not
only fully realised our Lord's resurrection, but had
heard His forty days' instruction as well, before His
final disappearance from the world.
It is open to sceptics to say that the whole story is
an invention ; but the use of three distinct verbs for
" seeing," as well as the perfect naturalness of the
description, speak strongly in favour of an eye-witness.
Moreover, is it likely that anyone would have in
vented . the conditions of the linen cloths and the
napkin ?
The proof of the resurrection, however, by no
means rests solely on the empty tomb.
St Paul wrote as follows to the Romans : " Are
ye ignorant that all we who were baptized into Christ
Jesus were baptized into his death ? We were buried
208

PROOFS OF THE RESURRECTION
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 him by
the likeness of his death, we shall be also by the like
ness of his resurrection ; knowing this, that our old
man was crucified with him, that the body of sin
might be done away, that so we should no longer be
in bondage to sin ; for he that hath died is justified
from sin. But if we died with Christ, we believe that
we shall also live with him ; knowing that Christ
being raised from the dead dieth no more ; death no
more hath dominion over him. For the death that he
died, he died unto sin once : but the life that he
liveth, he liveth unto God. Even so reckon ye also
yourselves to be dead unto sin, but alive unto God in
Christ Jesus." x
" In this passage, which is of great historical value,
St Paul refers to our Lord's resurrection as a
universally acknowledged fact. The parallel he
draws between Christ's death and resurrection as
exhibited in our baptism ; and the reference to its
moral power as a resurrection to holiness in all who
cordially accept the fact and its pledge of a future
life hereafter — all this implies the belief in the
resurrection of Jesus Christ as forming the very
foundation of that Christianity which had been
accepted by the Church at Rome in the first
century. 1 Rom. vi. 3-1 1.
209 14

SPIRITUAL TEACHING OF CHRIST'S LIFE
" This belief was a part of the original Christian
teaching, from which the members of that church
had derived their faith." x
In these days when " orthodoxy " is impeached and
some of our formerly most cherished beliefs are
shown to be groundless, we are bound to consider
what is true and what is false ; and however much a
belief be defended by antiquity, if it be proved
untenable, such must, nevertheless, be at once
discarded, as e.g. the idea of eternal torments in
hell. There are others which, the more rigid the
investigation may be to trace the origin of the belief,
only appear to stand all the firmer for it. Of such
I have no hesitation in saying is the great fact of the
resurrection of our Lord.
Science, which to-day invades every sphere of
thought, and claims invariable laws as her own,
1 Of the many writers upon the resurrection of our Lord, I
know of no more powerful argument than the very complete one
by the late Preb. C. A. Row, in his pamphlet, The Historical
Evidence of the Resurrection of Jesus Christ, published by the
R.T.S. (2d.).
This essay was originally a lecture published at the request
of the Christian Evidence Society as a supplementary one to
the course delivered at the Hall of Science, Old Street,
London. It was published by Messrs Hodder & Stoughton,
1873. It is from this edition that my quotations are made.
The above paragraph is adopted from the Appendix, p. 256.
It may be added that the pamphlet itself summarises the
argument dealt with in his Bampton Lectures on Christian
Evidences viewed in relation to Modern Thought, pp. 322 ff.,
1877, from which I shall also quote. 2IO

PROOFS OF THE RESURRECTION
raises her protesting voice against such a seeming
violation of nature that a man once dead can possibly
come to life again ; and on that ground charges those
who believed in it in the first century, and ourselves
who do the same now, with credulity and delusion.
But science in this instance overlooks the fact of the
necessity of accounting for the re-establishment and
continual existence of the Church of Christ; a fact which
itself must be explained on scientific principles and
logical sequences. Can we find such in support of
it elsewhere than in the fact of the Resurrection
having been true ? I unhesitatingly maintain, when
we investigate the historical origin of the re-establish
ment of the Church after the Crucifixion, that all
other suppositions are utterly inadequate; and that
the truth of the Resurrection rests on the highest form
of inductive evidence. Preb. Row took as his basis
the four Epistles of St Paul, the genuineness of
which is not disputed, viz. that to the Romans, the
two to the Corinthians, and the one to the Galatians,
as supplying an ample basis for the argument. The
latest of these was written within thirty years after
the Crucifixion.
Let us bear in mind that within seventy years after
that event Christian churches were to be found in
all the great cities of the Roman Empire ; and
that Christ's Church, collectively, has existed ever
since, and has ever asserted from this hour back
to a few days after Chrisfs death that the cause of
its renewed existence (i.e. after the death of its
211

SPIRITUAL TEACHING OF CHRIST'S LIFE
Founder) was not the belief in dogmas, but in a
fact, viz. that Jesus Christ had risen from the dead.
The importance of this fact cannot be over
rated. " All communities must have had an origin
of some kind. The supposed designs of its Founder
were cut short by His being executed by the
authority of the Roman Government. Yet it is a
positive fact that the institution was immediately
renewed after His death, and it was nothing else than
a conviction in the Resurrection which formed the
ground of the renewed life of the community." J
Unbelievers, such as Strauss and his school, say
that the Gospels at least consist of a bundle of
fictitious myths and legends grown up about Jesus
Christ, abounding in the miraculous, which have
simply been elaborated in course of time ; but this
assertion is made without any shadow of foundation.
The belief in the Resurrection, however, the greatest
miracle of them all, could not possibly have so arisen;
for the evidence is incontrovertible " that the early
Church firmly believed in it very shortly .after the
death of the Founder: for this belief was always
maintained to be the foundation on which the Christian
society was erected, and the sole cause of its renewed
vitality,"2 even within a few days after Christ's death.
1 Row, Lecture, p. 229.
2 Row, Ibid., p. 231. In a letter to me, the late Dr W. B.
Carpenter, F.R.S., observes : "The question of the Resurrection
has always stood quite apart in my own mind from that of the
miracles in general, and this for the very reasons assigned by
Preb. Row — that the belief in it is supported by quite other
212

PROOFS OF THE RESURRECTION
" It is perfectly evident that the public execution of
Jesus most completely extinguished the hopes of His
followers, that He could ever fulfil the expectations
which they had formed of Him. Such being the
case, the community which He sought to found
must have undoubtedly gone to pieces, unless a new
leader could be discovered, who was capable of
occupying His place. But as the existence of that
body of followers to the present hour proves that it
did not so perish, it is certain that it must have made
a fresh start of some kind ; something must have
happened which was not only capable of holding it
together, but which could impart to it a new vitality.
It is no less clear that this was not due to any new
leader, but to a new use made of the former one. Our
histories tell us that this new impulse was entirely
imparted by a belief that Jesus had risen from the
dead. Whether this belief was founded on a fact
or a fiction, it is quite evident that it is one which
could not have occupied many years in growing ;
for while this would be taking place, the original
community founded by Jesus must most certainly
have perished from the want of anything to sustain
considerations than the testimony of the Evangelists. ... I hold
it quite illogical to attempt to cover the miracles of the Gospels
by stretching the Resurrection over them." He adds at the close
of his letter : "I do not partake of the ordinary prejudices of
scientific men, on the subject of the ' laws of nature.' ... My
Brighton address was throughout a protest against their supposed
coercive power, and a vindication of the supremacy of mind as
the source of all the forces of nature." 213

SPIRITUAL TEACHING OF CHRIST'S LIFE
it in being." x And this community consisted, be it
remembered, of eleven ignorant men, who all forsook
Him and fled at His arrest.
When, however, we consider the testimony offered
to us by these four Epistles of St Paul which I have
mentioned, we find that they put us into direct
communication with the mind of this most active
missionary of the infant Church, whose mission had
extended over the preceding twenty years, the very
latest of these epistles having been written within
twenty-eight years of the Crucifixion. Although St Paul
had not seen Jesus Christ before His crucifixion, he
must have conversed with many who had done so.
For comparison sake, the Crucifixion, if true, would
have been as easily remembered by the contem
poraries of Paul as the Franco-German War is by
us now.
I will proceed to state the chief facts which can
be distinctly proved from St Paul's Epistles. He
not only himself believed in the Resurrection as an
historical fact, but he always regarded it as the
foundation on which the revived Christian community
was erected. This is clear from the well-known
chapter,2 read in our burial service. Moreover, his
repeated references to it elsewhere clearly prove that
his readers, like himself, also believed in it without
question. There is another fact of importance.
Party spirit raged fiercely in two of these churches
to whom these letters were written. In the Corinthian
1 Row, Lecture, p. 231. 2 1 Cor. xv.
214

PROOFS OF THE RESURRECTION
Church were men who were more or less adverse to
St Paul. One party of them went the extreme
length of denying his right to the apostolical office on
the ground that he had not been one of the original
companions of Jesus. But they never disputed the fact
of the Resurrection itself. He puts the question to
them, as knowing beforehand it would be accepted in
his favour: "Have I not seen Jesus Christ our Lord?"
Consequently both St Paul and his bitterest foes were
at least agreed upon the truth of the Resurrection.
This same was it even with the Judaising Christians
who professed to be followers of Peter and of Jamesi
of whom St Paul writes in his Epistle to the Galatians ;
though they were both opponents of St Paul, yet they
too agreed with him in regarding the Resurrection of
Jesus as a fact, and the foundation of the Christian
Church. Let us turn to the Epistle to the Romans.
The church there had evidently been in existence
many years before he wrote his letter to them. This
church was a large and important one, yet St Paul
addresses the members, whom he had never seen, with
the full confidence that they all held the same views
respecting the Resurrection as he did himself. Not
only is all his teaching based on the supposition of
its truth, and the fact again and again reiterated, but
the opening of the letter declares that Jesus Christ
was marked out as the Son of God by the resurrection
from the dead, and that on it were founded his own
claims to be an apostle.
Abundance of similar evidence might be adduced
215

SPIRITUAL TEACHING OF CHRIST'S LIFE
from these four epistles, both direct and indirect;
but the fact is that we may now most positively affirm
that the story of the resurrection of Jesus Christ was
no fiction which slowly grew up during the latter half
of the first century, but that it was fully believed in
as a fact by those who gave the new impulse to the
Christian Church immediately after the crucifixion
of the Founder.
Let us, then, sum up the main facts thus far de-
ducible from these epistles.
I. That within twenty-eight years after the
Crucifixion, all the Christian churches, without dis
tinction of party, believed that the one common
ground of their existence was that Jesus Christ had
risen from the dead.
2. That at that period there were more than two
hundred and fifty persons still living who believed
that they had actually seen Him alive, after His
crucifixion. 3. That it is an unquestionable fact that the whole
Christian Church believed in the resurrection of the
Founder as the sole ground of its existence, within
very much less than even ten years from the date of
the Crucifixion,
4. That the belief in the fact of the Resurrection
was equally held by St Paul and his most violent
opponents. 5. That at least three of the original apostles
asserted that they had actually seen Jesus Christ
alive after His death ; and lastly,
216

PROOFS OF THE RESURRECTION
6. That a belief that He had risen from the dead was
the cause which imparted its renewed vitality to the ex
piring Church and indomitable energy to its members.
Such, then, having been proved on unquestionable
evidence to have been historical facts, there remains to
be examined the question whether they are consistent
with any other assumption than that the belief in
them was founded on a reality.
There are four, and only four, alternatives, which
Preb. Row, from whose important volume the pre
ceding is compiled, thus summarises : First, the
resurrection of Jesus Christ was a fact; or secondly,
the belief of the Church in it was the result of a
fraud deliberately and consciously perpetrated; or
thirdly, the original followers of Jesus were the
victims of a delusion ; or fourthly, He did not die on
the cross, but rose from a swoon in the tomb.
We need not examine the second supposition (that
of fraud) as no one now entertains it among any of the
opponents of Christianity. Was, then, the early belief
in the Resurrection a delusion of any kind ? It has
been suggested that the disciples were intensely
enthusiastic and credulous, that one or more fancied
they had seen Jesus after His crucifixion, and per
suaded others to believe it. Others, like M. R£nan,
suggest that Mary Magdalene, in the midst of her
grief and emotion, mistook the gardener for Jesus,
thought He had risen from the dead, and communi
cated her enthusiasm to the rest.
The remaining other assumption is that Jesus did
217

SPIRITUAL TEACHING OF CHRIST'S LIFE
not really die, but was taken down from the cross in
a swoon, from which He awoke in the sepulchre ; that
He escaped, lived in retirement, and then died shortly
afterwards. First, let it be observed, that those who make these
assumptions should at least bring forth some historical
evidence in support of them. This they do not
attempt to do. On the other hand, as concerns the
idea that Jesus did not die, if opponents, as Row
observes, accept the account in the Gospels that He
was crucified at all, they are bound to accept the
statement that Pilate took pains to ascertain that
the body was really dead before he resigned it to
the care of Joseph of Arimathea; and that it was
interred, left in a sepulchre closed with a large stone,
and then well guarded by soldiers.
Supposing, however, that Jesus, by some mysterious
manner, escaped and lived in retirement and con
cealment as has been suggested, His followers either
had access to Him or they had not ; if they had, it
would have been utterly impossible for them to have
mistaken a wounded man, dying of exhaustion, for
the great Messiah of the Jews, or to have magnified
this into a resurrection from death.
But if they never saw Him, then the belief of His
resurrection resolves itself into a simple case of
absolute credulity and fanaticism; of which the
apostles furnish us with no trace whatever in their
subsequent history.
But further, " a Messiah who had crept out of His
218

PROOFS OF THE RESURRECTION
grave, and died from exhaustion shortly afterwards,
was not one who could have satisfied the exigencies
of the community, which had been so completely
crushed by His crucifixion. They had expected Him
to reign as the Messiah who would restore the
kingdom to Israel by expelling the Romans from
the land ; but lo ! a cross was the only throne allowed
Him. Yet it is the most certain of historical facts
that the little Christian community of eleven men
commenced at once a new life, immediately after its
original foundation had been so terribly and com
pletely subverted by His execution. This is the
real problem to solve. As there is not a single
trace in history that the place of Jesus was taken
by a new leader, who dared to assume the position
of the Messiah, which had been thus rendered
vacant by the crucifixion of Jesus, or even by His
retirement, it is absolutely certain that some event
must have taken place which enabled Him to
occupy the place which He originally had in the
opinion of His followers; for He occupies that
still."1 If, then, the supposition that Jesus did not really
die at the time of His crucifixion is thus proved to be
utterly inadequate to account for the revival of the
Church, which at once sprang into renewed life and
vigour and has not ceased to steadily grow and
flourish ever since till to-day, can there be any
truth in the other supposition that the disciples were
1 Row, Lecture, p. 246.
219

SPIRITUAL TEACHING OF CHRIST'S LIFE
deceived into a belief of a resurrection by means of
their enthusiasm and credulity ?
It is very easy to assert that some one or more
of them fancied that they had seen Him alive, and
communicated their enthusiasm to the rest : but in
practical and real life such things are the reverse of
easy; nor indeed are they possible. In a word, it
contradicts all the facts of human nature.
In the first place, were they, i.e. Peter, James, and
afterwards Paul, men of such unbounded credulity
that they should be the only persons recorded in all
history as firmly believing that a man had risen in the
body — not a ghost or spirit which has often enough
been believed in — and that he appeared alive again ?
For the profoundest credulity has its limits. It is
comparatively easy to get men to believe that they
have seen ghosts, still easier that others have seen
them. But there is one marvel 'which human credulity
has never yet been induced to accept, viz. that a
man who has actually died, has been seen and
conversed with in bodily reality ; not by one, but by
many. If, then, it is a most difficult thing to get a single
person who is in possession of his reason, to believe
that he has seen and held communication with one
who has been actually revivified, what shall we say as
to getting a considerable number, not to speak of the
five hundred persons mentioned by St Paul, to believe
in such a fact? Yet it is clear that considerable
numbers must have soon believed this fact before the
220

PROOFS OF THE RESURRECTION
Church could have commenced its renewed life. Such
beliefs, if based on delusion, can only exist to a wide
extent after very long intervals of time. But there is
no such time at our disposal; for it is positively
certain that the belief in the resurrection of Jesus
must have originated within a very brief interval
after His crucifixion. The historical evidence is, in
fact, overwhelming that this belief in the resurrection
of Jesus Christ was the starting-point of the renewed
life of the Church. But let us observe further that
" the belief in the Resurrection was no idle belief, like
that in a common ghost story, or an ordinary marvel.
Such beliefs begin and end in nothing. But this
had an energy and a power sufficient to refound,
reconstruct, and impart eternal life to the Church of
Christ. It was not the mere belief entertained by
individuals, but one which has sustained the entire
weight of a great and now world-wide institution.
This belief, as we have seen, went on spreading itself
until within less than seventy years it had firmly
established itself in all the great cities of the Roman
Empire, and had long before shown itself capable
of standing the test of martyrdom.
" It must, therefore have been a profound conviction
and not a merely sentimental dream!' x
More might be said, but I think the reader will see
how utterly inadequate either of these suppositions is
to account for the re-establishment of the Church.
Consider for a moment the state of things at the time.
1 Row, Lecture, p. 250.
221

SPIRITUAL TEACHING OF CHRIST'S LIFE
The devoted followers of Jesus had brought them
selves into a belief that a new kingdom was about to
be established in the person of Jesus Christ, but His
public execution must have utterly extinguished all
hopes that it would be established by Him. Could all
the enthusiasm and credulity in the world have thought
otherwise ? Suppose even that an enthusiastic or
fanatic woman had reported that she had seen Him
alive ; would His followers, utterly depressed as they
were, have been satisfied with that if He did not
appear to them Himself? Surely Thomas was but a
type of the rest, till they had each seen Him ? And
would such a report set the disciples at once to
reconstruct an utterly ruined institution, which had
no ground of existence except in its Founder's
life? One solution, and one only, is adequate to account
for this renewed life of the Church, that Jesus verily
appeared alive to those persons who asserted that
they had seen Him, and that He afforded them such
evidence of the truth of His resurrection as is
recorded in our Gospels. If this event was an
historical reality, if Jesus gave His followers evidence
of His resurrection, by allowing them to see Him
with their eyes, and to touch Him with their hands,
this and this only gives a rational account of all the
otherwise unaccountable facts of the reinstitution of
the Church : and no other supposition will. That the
faith of His followers was revived in Him as the
Messiah, within a short interval after His death, is a
222

PROOFS OF THE RESURRECTION
fact for which there is the strongest historical testimony.
His resurrection was believed in by multitudes, while
historical recollections continued of the freshest
character. His reappearance imparted to His
followers just that revival of their faith in Him
which gives a perfectly rational account of their
subsequent conduct. Nothing else can explain it
on any rational, logical, or scientific principles. It
was a great moral power, perfectly adequate, and
the only one that was capable to effect this mighty
change. In concluding his lecture, Preb. Row observes :
" We may then rest satisfied that no event in past
history has a stronger attestation to its truthfulness
than the Resurrection of Jesus Christ. It was
believed in by the whole Church as the very ground
of its existence. The early Church was torn by
parties (as it is now). The most adverse parties,
however, in the Church believed it. It was believed
in by churches widely separated from one another,
and imparted to them all their vitality. It was
believed in by the original Jewish Church, and formed
the sole ground of its renewed existence. Peter
asserted that he had seen Jesus Christ after He had
risen from the dead ; so did James, so did all the
apostles, and so did more than five hundred other
persons. Paul believed that he had seen Him alive,
and this belief of his actually changed him from being
a determined persecutor into a preacher of Christianity,
and caused him to devote the whole of his life till
223

SPIRITUAL TEACHING OF CHRIST'S LIFE
his martyrdom to the most self-denying labours in
its service." J
And it is this same belief that we hold to-day. It
was said in the early Church it was needful that
heresies should arise, that the truth should abound ;
so will it always be. In these days of advanced
scientific thought and of critical investigation into
the foundations of beliefs, enemies to the truth arise
in unexpected quarters, and bring their scientific
armament to attack the positions supposed hitherto
to be untenable. Those which are untenable, and
without doubt there are some, may go. Disbelief in
miracles is widespread, and the Resurrection stands
foremost of the miracles of Christ ; but the argument
herein advanced by Preb. Row appears to me to be
invincible, however much a rising from the dead in
itself is utterly opposed to all the experiences of
mankind ; but, accepting our Lord's resurrection as a
great historical fact, then, all the marvellous features
of His life are on a par with it. His perfect moral
character is in fact as inexplicable as His resurrection,
unless — and we may now include the miraculous
elements of His life — we accept the explanation that
He was not only the Son of Man, but — " Truly this
was the Son of God." 2
In this chapter I have both quoted verbatim as well
as adapted passages from Preb. Row's remark
able lecture. He reiterates himself sometimes, but
this is scarcely a blemish in his style ; for the subject
1 Row, Lecture, p. 252. 2 Matt, xxvii. 55.
224

PROOFS OF THE RESURRECTION
is of such vital importance, no emphasis can be too
strong. The resurrection of our Lord, however, is not only
to be considered as a proved fact, in the history of
man, but, like all other events in our Lord's life, it has
its after results.
The immediate effect upon Christ's disciples was
to regenerate their lost enthusiasm and to clear their
minds as to the nature of the Kingdom of the Messiah,
by abandoning the Jewish notion of a temporal
monarchy for a spiritual kingdom, where Christ reigns
in man's heart.
This effect was the result of what was called the
" Power of the Resurrection," next to be considered.

225 15

CHAPTER XVIII
THE POWER OF THE RESURRECTION AND THE
"HOPE" OF IMMORTALITY
In writing to the Philippians, St Paul says : " Yea
verily, I count all things to be loss for the excellency
of the knowledge of Christ Jesus my Lord . . . that
I may know him, and the power of his resurrection,
and the fellowship of his sufferings, becoming con
formed unto his death; if by any means I may
attain unto the resurrection from the dead."1
In this passage the apostle places in due order his
own spiritual progress : first, the knowing of
Christ; secondly, the influence of the power of the
resurrection upon himself; thirdly, his consequent
readiness and ability to bear sufferings even to a
death like his Master's ; and fourthly, the attainment
of the crown of glory or " Eternal Life.''"
When the apostles were dispersed in order to
preach the Gospel of Jesus Christ, there was one
thing which they insisted upon above everything else,
and that was His resurrection. 1 Phil. iii. 8, 10, n.
226

THE POWER OF THE RESURRECTION
Thus St Paul wrote to the Corinthians : " If Christ
be not raised, your faith is vain ; ye are yet in your
sins." x It was a necessity of the apostleship to have
witnessed it. And, although St Paul did not see Christ
between the period of His resurrection and His dis
appearance from the world, yet he too bears testimony
to the fact, and bases his own right to the apostleship
on it, having seen the Lord Himself, on the occasion
of his journey to Damascus.
The apostles speak of the " power of the resurrec
tion " in its application to Christians in two senses.
There is, first, the rising from a life of sin and selfish
ness now to one of purity and Christian love. This is
called our spiritual resurrection here on earth. The
second application will be only too well remembered
by us all, as it occurs in the fifteenth chapter of St
Paul's first Epistle to the Corinthians, read in our
burial service — That as Christ rose from the dead and
became the first-fruits of them that slept, so in His
resurrection St Paul would have us see the guarantee
that we shall all rise again — some to eternal life,
but others to judgment.
The Resurrection was not, of course, the only
important event. It could not have taken place had
Christ not died ; and the value of His death would
not have existed had He not risen as well, Con
sequently, each event must make the other effective
in bringing about the salvation of man.
" I determined not to know anything among you
1 i Cor. xv. 17.
227

SPIRITUAL TEACHING OF CHRIST'S LIFE
save Jesus Christ, and him crucified," wrote St Paul
to the Corinthians ; x but he did not omit to refer in
his letter to Christ's resurrection, and deduce im
portant inferences from it, as we know from the
fifteenth chapter.
The subject of his preaching was Jesus Christ, and
Him crucified ; that is, the life, character, doings, and
teachings of Jesus until He was crucified; together
with His unspeakable condescension, as described by
St Paul to the Philippians,2 in His coming upon
earth, and in dying for us upon the cross. Moreover,
that while He came possessed with illimitable power
to crush all opposition, had He chosen to use it so,
yet He ever kept that power in check, employing it
solely for the good of others, and refusing to use it
when called upon to save Himself.
But death could not hold Him. The third day
He rose again ; and as God raised Him up, so " Ye
Gentiles (St Paul writes) must walk in newness of
life." As the argument drawn from His death was to
induce men to die unto sin, to mortify their lusts, so
a new argument, based on His resurrection, was that
men should rise unto life, and sanctify their souls, by
" putting on the Lord Jesus Christ " ; and further,
that as Christ rose from the dead, so would all they
that are thus truly Christ's rise again to life immortal,
"out of" all the dead, as the Greek text expresses
it, i.e. selected out of all the dead ; the remainder of
1 i Cor. ii. 2. 2 Phil. ii. 5-8.
228

THE POWER OF THE RESURRECTION
which, who refuse to accept Him, shall rise to judgment,
perhaps, for the " second " or " eternal death."
Such, briefly, is the general line of the teaching of
St Paul. Let us, then, first see how the knowledge
of the resurrection of Jesus Christ affected the
Apostles themselves ; so that we shall be better able
to realise how the power of the Resurrection — so often
appealed to as a source of salvation for all men —
should influence men to-day.
If the refounding of Christianity had had to depend
upon the efforts of those eleven men after Christ was
crucified — who, be it remembered, all forsook Him
and fled — and supposing He had not risen at all,
what would have happened ? It is easy to see that
nothing would have happened. Humanly speaking,
the Messiah would have been a complete failure !
" We hoped," said Cleopas to Jesus on the way to
Emmaus, "that it was he which should redeem Israel."1
Is it not clear that all their trust in Jesus was
utterly wrecked ? Their hopes for the redemption of
Israel, that is, the rescuing the nation from the power
of the Romans, were dead.
So, too, on another occasion Peter said, " I go
a-fishing " ; the others say to him, " We also come with
thee." They have nothing to do now but to return
to their usual calling. So profoundly ignorant were
they of what the Saviour would really call upon them
to do, that when He did come back to them again,
their old hopes revived, and they asked Him : " Dost
1 Luke xxiv. 21.
229

SPIRITUAL TEACHING OF- CHRIST'S LIFE
thou at this time restore again the kingdom to
Israel?"1 Hence we see that the Apostles could never have
learnt what their mission was if Christ had not risen
and enlightened them during those forty days in
which He taught them what He would have them
do, and how the Scriptures had spoken of and had
been fulfilled in Himself.
This brief consideration of the real facts of the
case gives us, at once, the first illustration of the
power of the resurrection of Jesus Christ, and
shows us why the Apostles looked upon it as the
turning-point in their lives ; for we can see how
they passed from utter hopelessness and despair to
enthusiasm, and how their minds rose out of the
darkness of ignorance to the pure light of spiritual
knowledge. It was not until after Christ's resurrection that they
became completely changed men. They then learned
what " redemption " really meant — not a political but
a spiritual " rescuing " man from his own " ruling
passions " and from sin.
They learnt, therefore, what they had to do, viz., to
preach " the Gospel of Character," and the Power of
the Resurrection gave them the necessary enthusiasm
to do it.
It is easy to perceive how they would regard Christ's
resurrection as having itself effected this revolution
in their own minds : which involved a determination
1 Acts i. 6.
230

THE POWER OF THE RESURRECTION
to follow their Master's footsteps ; even to a like
death upon the cross, if need be.
They had been quite ignorant men before it. They
became the foundation stones of the whole Christian
Church on earth after it ; and that, too, solely in
consequence of the resurrection of Jesus Christ.
Hence the " Power of the Resurrection " upon the
Apostles was the influence that their certain belief of
it had upon their whole lives and conduct.
In no man was this to be seen better than St Paul,
for while he was continually preaching the two results
of it — namely, a rising to a life of goodness in this
world, and to a life everlasting in the world to come —
he shows how they were being daily worked out in
his own person, by his gradually conforming to the
life and death of Christ — " who was delivered (as he
writes to the Romans) for our trespasses, and was
raised for our justification."1
The meaning of this is that while a rising to a new
life in this world is the present aspect of our resurrec
tion, and that eternal life is the future one, yet the
former is but the commencement of the latter, death
being but the gateway to our heavenly home.
Moreover, the spiritual resurrection to life here on
earth is the guarantee of our reaching that home in
heaven ; for our salvation can only be secured to us
by " our own selves working it out " when alive in
the flesh, i.e. by conforming to the character of our
Lord Jesus Christ. 1 Rom. iv. 25.
231

SPIRITUAL TEACHING OF CHRIST'S LIFE
St Paul, in describing the effects of the power of the
Resurrection, only follows our Lord's own words ; for
He had already compared the resurrection of the dead
to a newness of life in His reply to Martha : " I am
the resurrection and the life : he that believeth on
me, though he die, yet shall he live : and whosoever
liveth and believeth on me shall never die."1
Martha had nothing in her mind but a return to life
on earth — the common belief of the Jews at that time ;
but Jesus, as was the custom, turns her reply to a
spiritual purpose ; as much as to say : " True,
Lazarus will rise again ; but whosoever will conform
to my character, will rise to a new life in this world,
as well as to a life everlasting hereafter; for I am
the resurrection and the life."
Now what are the motives ? What is the power
which influences us to-day to resist evil and to do
good ? First, it is a belief in a Holy God who framed
the great law of righteousness for man. Secondly,
it is faith in a still living Son of God, who died and
rose again, and thereby it is the sure and certain
hope of the resurrection to eternal life through our
Lord Jesus Christ : " who shall 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 subject all things unto himself."2
Haeckel calls the belief in immortality the " citadel
of superstition," and it is useless to suggest the
grounds of a Christian's hope to such incredulity.
1 John xi. 25. a Phil. iii. 21.
232

THE POWER OF THE RESURRECTION
There are certain scientific reasons for inferring the
probability of a continuance of life after death, though
science cannot yet offer any convincing proofs.
But when we consider what Christianity, i.e. the
Christ-life in each individual, really is, we see . a very
significant fact in the apparently hopeless task which
Christ gave His disciples of preaching the Gospel of
the Kingdom of Heaven, if this world were all in all to
them. We may consider our Lord's instructions as
" Christ's indirect evidences for immortality."
St Paul says that if the dead rise not again, we
may as well eat and drink and be merry, for to-morrow
the end will come.
But we may extend that, for merely sensual
pleasures do not appeal to all people alike. A more
general term would be to look after our own self-
interests and temporal happiness only, not caring
much, if at all, for those of other people.
But when Christ told His disciples to preach the
Gospel of the Kingdom, that is, purity and love, He
warned them not to expect any rewards on earth ;
but, on the contrary, persecutions and possibly death,
with the sole promise " that he who endureth to the
end, the same shall he saved."
" Behold, I send you forth as sheep in the midst, of
wolves. . . . Beware of men, for they will deliver you
up . . . and scourge you . . . but he that endureth to
the end, the same shall be saved."1 Similarly we
read in St John's Gospel : " They shall put you
1 Matt. x. 16-22.
233

SPIRITUAL TEACHING OF CHRIST'S LIFE
out of the synagogues : yea, the hour cometh, that
whosoever killeth you shall think that he offereth
service unto God." J
And just as the Jews persecuted Jesus, so did He
warn them that they too should be persecuted like
wise. History has most truly fulfilled that prophecy.
If, then, this world were all, would any ordinary
man be so mad as to run these risks if he were not
fully persuaded that Jesus was right, and that there
would be a resurrection for him, as well as for Jesus
Himself? Well might St Paul say that: " If in this
life only we have hoped in Christ, we are of all men
most pitiable." 2
Has the whole army of martyrs, nay, all Christians
for nigh two thousand years, been under an awful
delusion ? The Christ-life alone condemns such a
supposition. The last event recorded in our Lord's life on earth
is described in the Creed as " His ascent into Heaven,
where he sitteth on the right hand of God the
Father." This is, of course, a figure of speech.
We know that Jesus Christ was a living person on
earth, and not a mythical character. We know from
heathen sources3 that He was crucified, as well as
from the Gospels.
1 John xvi. 1-2. 2 I Cor. xv. 19.
3 Auctor nominis ejus Christus Tiberio imperante per pro-
curatorem Pontium Pilatum supplicio affectus erat," Tacit., Ann.
7. 15. 234

THE POWER OF THE RESURRECTION
He has long ceased to be a resident on earth. He
disappeared. How ? We know no answer, other
than what can be gathered from the New Testament.
In contrast to the hope of immortality for all who
" believe," i.e. " have faith in the Lord Jesus Christ,"
and try to " apprehend Him " by living the Christ-
life to the best of their ability, there is the alternative
of destruction (apoleia) put before us.
This Greek word means that the thing, as far as
itself is concerned, is actually " destroyed." Thus a
house may be pulled down. The house is destroyed,
but the materials are there, and it can be rebuilt, or a
differently designed one can be raised.
An allied word is used for a man who is "lost,"
(v. apollumi), as the Prodigal Son, as well as for the
sheep and coin in the parables.
Hence it is perfectly clear from numerous
passages in the New Testament that "destruction,"
i.e. annihilation of the soul, is maintained as a possible
consequence of inveterate and wilful persistence in sin,
when the man does his best " to quench the Spirit."
But another question arises, Will any man be finally
annihilated ?
There are many passages seemingly indicating
salvation for all, and the theory.of " Universalism " has
been based on the hope of ultimate salvation for all
sinners, even of the deepest die; but this amiable
desire is sometimes expressed with the forgetfulness
that man's free will must not be lost sight of.
It is generally based on the argument that God is
235

SPIRITUAL TEACHING OF CHRIST'S LIFE
too powerful to be finally overcome by evil in the
long run ; but if man can " quench the Spirit," this
view does not seem to be in accordance with
Scripture. What I would suggest is, that by God's natural laws
and not by any direct compulsion, all men will have
at least the chance of repenting.
As long as a man is in full swing of his evil life
and can gratify his passions and cravings, whatever
they may be, he is not in a condition favourable for
repentance, and it cannot be expected of him ; so the
Prodigal Son became " lost."
But, when he loses his money, his health, and is
deserted by his quasi-friends, like the Prodigal Son,
he may " come to himself." This is God's opportunity
of saving the man.
There is no saving him nolens volens, as so often
appears in the writings of universalists, for the
man has wilfully brought himself to that state
of degradation and misery which is most con
ducive to lead him to a voluntary repentance in
this world.
But supposing the man dies in his iniquity,
surrounded by all that can enable him to gratify his
wicked propensities, and dies unrepentant, will he be
inevitably " lost " ? x
1 The English words "everlasting punishment" have led
many astray in their supposing the sinner to be alive and
enduring everlasting tortures. But the " punishment " is said to
be a " second death." When a murderer is hung, he undergoes
236

THE POWER OF THE RESURRECTION
Here, then, death may give him his last chance.
Death has struck off' all his means of earthly enjoy
ments. He is now in the same condition as the
Prodigal Son, as if he were still alive upon earth.
May not, therefore, the man " come to himself" as
soon as he finds himself in a new sphere where no
terrestrial lusts can be gratified ?
What became of Dives in the parable? Full of
remorse — but not yet repentant — he at least begs for
his brethren. This may have been the first indication
of an unselfish thought, which, perhaps, he never
showed before.
Might not that be a sign of a possible repentance
to be followed by further remorse on his own
account ?
At all events we see in death a precisely similar
means of enabling a man "to come to himself"
without any pressure being brought to bear upon him,
and without his losing his free will. The moment he
¦' draws nigh to God," we may be quite sure of God
" drawing nigh " to him ; and the Father will rejoice
to see His son coming home of his own free will ;
though it may be aided by the Holy Spirit, as we are
told in the New Testament. Let us consider what
that means.
" capital punishment" : that punishment is practically "eternal,"
as there is no resurrection in this world.
Similarly, "eternal death" follows annihilation, because there
will be no second resurrection after it. It is not eternal torment,
but apoleia, which lasts for ever. 237

CHAPTER XIX
PERSONAL INSPIRATION; OR, THE SPIRITUAL CON
SEQUENCES TO MAN OF OUR LORD'S RESUR
RECTION
We have seen the effects of Christ's resurrection upon
His disciples, how its "power" enabled them to
establish the Kingdom of Heaven upon earth after
He was gone : that kingdom being now called
Christianity. The expression subsequently used by the writers
of the Epistles is the influence of the " Holy Spirit."
I will consider what that name means : but using it
now in the sense of the writers of the New Testament,
we will regard it as influencing man's heart for
good. The primary condition for the indwelling of the
Holy Spirit in man resides in the word " willeth " in
the following sentence : " If any man willeth to do
his will, he shall know of the teaching, whether it
be of God."1
It has sometimes been asserted that the " Church,"
1 John vii. 17.
238

PERSONAL INSPIRATION
as a corporate body, has received divine inspiration ;
so that whatever the " Church " establishes must be
right. Hence the Roman Catholics regard their so-
called " Catholic Church," and the Pope as its mouth
piece, as infallible.
But the Church is only a collection of individuals ;
therefore, if the above be true, then all the individuals
of which the Church is composed must be equally
and infallibly inspired. If that were so, there could
be no different opinions in doctrinal matters, no
schism in it whatever. The Church of Rome, how
ever, cannot say that such has ever been the case,
and that no diversities have ever existed within its
pale during any time of its existence.
In the words quoted from St John, Christ would
seem to take an opposite view, and tells us that any
man who willeth to do His will, he shall know of the
teaching, whether it be of God. What does this
mean ? It certainly implies that there is some
natural test or power of discrimination in the human
understanding. Is it reason, consciousness, intuition,
or what ? Let us turn to our Lord's own life as spent
with His disciples. These believed that He did speak
and act with divine authority. The Pharisees would
not believe that He did so. There was an entire
absence of the " willeth " with them, but not so with
the disciples. Why did they follow Him ?
Now, self-sacrifice for others — apart from the cynic
who suspects hidden, selfish motives — always appeals
to the heart. The sense of gratitude is innate, and
239

SPIRITUAL TEACHING OF CHRIST'S LIFE
has been implanted in our nature by the Creator
Himself, and is now part of our constitution. It
may be long undeveloped, but it is potentially there ;
or it may be lost under the degradation of moral
sentiments : but, with the disciples, when they saw
that Jesus possessed unlimited powers, but always
kept them in check, never using them except and
solely for the good of others in distress, never for
Himself, then they instinctively realised the beauty
of such love — that He was not as other men — so
that Peter could not but exclaim : " Thou art the
Christ ! "
What has been the effect of this great Example
upon mankind ? When a man who has lived for
his self-interests, if not with utterly selfish motives,
and awakes to the fact that he might do some good
to others with his wealth, and is induced "to will" to do
so, even though it be in some small way, he suddenly
finds that there is not only a pleasure in giving, but
in looking for no return. He repeats the experiment,
and the " will " becomes a " wish " to give and grows
upon him.1 He finds out that beneficence spreads
like irrigation in a thirsty land ; and he realises,
without reasoning it out, that the teaching, " Do unto
others as you would have them do unto you" — then,
" Give, looking for no return," are not of men but of
God. The effects upon the mind and will and
character of man are the issues of God's natural laws
in his spiritual nature.
1 Such was recorded of George Peabody, as stated by himself.
240

PERSONAL INSPIRATION
Similarly is it with the other branches of Christian
duty — the duty to oneself. If a man willeth, i.e. is
determined to live an honest, upright, sober, pure, and
truthful life — experience will soon teach him that this
too brings a happier state of existence than that which
he experienced when he was dishonest, intemperate,
unchaste, and untruthful.
If these two duties be carried out willingly, for the
love of God and His Christ, looking for no " reward "
in any this-worldly or other-worldly sense, then it will
be assuredly realised that such teaching is of God.
The fact is, that though St John the Baptist
preached " morality " and Christ " religion," the
practice of both is based on natural laws which God
has implanted in man. But man can resist their
action. This is what St Paul discovered when he said that
there was not only a prevailing tendency to lawless
ness and sin in his body, but there was also a really
stronger natural tendency to goodness, if only man
will allow it to rule him, i.e. if he " willeth." It rests
with his own will, whether he choose to follow the good
or to do the evil.
If we ask whence came these natural tendencies to
lawlessness on the one hand and to goodness on the
other, the answer is very simple. They arise out of the
consciousness of our having the power to choose. This
arises out of the fact that man, and man alone, has
the faculty of making an abstraction an object of
thought. Starting with that, what is called free will
241 16

SPIRITUAL TEACHING OF CHRIST'S LIFE
(i.e. the consciousness of the power to choose) leads
man either upwards or downwards.
As an illustration, eating and drinking are natural
laws of health ; but man can choose to eat and drink,
not for the sake of the right use, but simply on
account of the enjoyment of doing so. He thus
makes this an " end," instead of regarding it as an
agreeable accompaniment to the object of the natural
law of eating and drinking.
Animals cannot thus reflect upon the abstract idea
of the pleasure to be acquired ; they only eat to live :
and so while man alone can be moral or immoral,
animals are only non-moral, and in the wild condition
nothing like human degradations are ever seen, or
indeed possible.
Animals can have no free will, they are living auto
mata1 only. People have sometimes denied this
statement; but they cannot reply to the question,
" Why, then, do we not charge them with murder ? "
We should be bound to do so, had they, like men,
free wills.
But God's laws bring their own sanctions ; conse
quently, with man, beyond a certain latitude, excess
reacts, and, if the term be preferred, " punishes " the
man with disease of the body and degradation of his
mind and spirit.
1 A living automaton is not like a marionette, but all its actions
are done without a deliberate conscious choice. Hence they can
reason automatically, but only on concrete matters which appeal
to the senses (see Carpenter's Mental Physiology).
242

PERSONAL INSPIRATION
Abuse of natural law is lawlessness or immorality
and sin. To pass from an habitual state of such
to an exactly opposite one is not to be done by a
gradual moral evolution, but it must be by a sudden
break. That is why to become a Christian is called a
" Regeneration " or being "born again." Evil and good,
sin and holiness, impurity and chastity, hate and love,
are "opposites" or direct contrasts, not degrees of
difference. Our Lord says that if anyone who has previously
given himself over to evil, but now " willeth " to
do His will, such a one "repents," or as the Greek
word means, "changes his mind," or, as we might
say, " turns over a new leaf," the love of God in
Christ at once " covereth the multitude of his sins."
He is "forgiven," "justified," i.e. acquitted. All this
is the result of God's natural laws in the spiritual
world. It will now remain for him "to make his calling
and election sure " during the remainder of his life.
He has been born again.
If all this be true, then the idea of the Spirit of
God influencing a community, as the Church,
collectively, in doctrinal matters, and rendering it
infallible, is a total misapplication of Christ's words.
There is a confusion between, or rather a displace
ment of, character by dogma. Man may try to
reason out the latter, and has too often reasoned it
out wrongly. The Holy Spirit is only concerned
in influencing man's intellect for what is true and
243

SPIRITUAL TEACHING OF CHRIST'S LIFE
his character for what is good, and never incites him
to what is false in the one or evil in the other.
Such cannot be said of dogmas, nor of priests and
popes in the Church.
If it now he asked how the divine guidance is
effected by the Spirit in revealing to man the truth
of Christ's teaching, when he " willeth " to do the will
of God, the reply appears to be that such an
awakening to "the Way, the Truth, and the Life"
as comes to " any man that willeth," is the issue of
God's spiritual but still natural laws in the human
heart. We can only judge of any kind of force or energy
acting upon ourselves by its effects, while knowing
nothing of its essential nature. So is it with the
Spirit, as Jesus told Nicodemus.
The "willing to do" comes by natural law, and the
effects of the " doing " is also a natural result : but
how God acts upon man is unknown. We can
only conceive of some action upon the " automatic,"
or, as some call it, the "sub-conscious" part of
the brain, which then presents it, so to say, to the
conscious and volitional powers to take it up or
not, to obey or resist, to follow it or "quench the
Spirit," according to the conscious choosing of man's
free will.
Now all this is expressed in the words which St
Paul wrote to the Philippians : x " Work out your
own salvation with fear and trembling ; for it is God 2
1 Phil. ii. 12, 13. 2 Not " Holy Spirit" here.
244

PERSONAL INSPIRATION
which worketh in you both to will and to work, for
his good pleasure."
But this cannot mean that God controls the will of
man, for that would destroy man's free will and
moral responsibility ; but once let a man '' draw nigh
to God (i.e. of his own free will) and He will draw
nigh to him " ; and the way to do this St James says
is : " Cleanse your hands, ye sinners ; and purify your
hearts, ye double-minded." x
The first move must come from man, then by so
doing he at once places himself so that spiritual
influences can act upon him by natural law.
The Prodigal Son himself began the move, and
was received back with joy in consequence.
Two conditions are, at least, necessary. Just as in
the evolution of forms of life in the physical world there
are, on the one hand, the forces of the environment,
which act upon the organism, and, on the other, the
innate power of response possessed by the latter ; the
result being fresh adaptations to secure a more health
ful life under new conditions, so is it in the spiritual
world. There are the external influences for good,
which we attribute to the Holy Spirit, because we can
use no other than scriptural expressions, and there
must be the willingness on the part of the man to be
influenced by them. Then the result of their joint
action is the " new creature '' ; just as a new species
of plant or animal arises through God's laws of
evolution in the physical world.
1 Jas. iv. 8.
245

SPIRITUAL TEACHING OF CHRIST'S LIFE
When we turn to St Paul's Epistles, he appears to
describe this inward personal inspiration in various
ways. Thus he says to the Colossians : " The glory of
this mystery among the Gentiles, which is Christ in
you ; " x but elsewhere he says : " Know ye not that
the Spirit of God dwelleth in you ? " 2 and in the
passage quoted above from the Epistle to the
Philippians it is said to be " God"
St Paul thus uses various expressions to signify the
same thing. They cannot be " personally " distinct
when in man, but they are simply characteristic of
Judaistic phraseology.
I will conclude with a few remarks upon the general
idea of the spiritual agents held by the Jews at the
time. When St John says : " Believe not every spirit,
but prove the spirits, whether they are of God:
because many false prophets are gone out into the
world,"3 the spirits to which he refers really mean
the spiritual characters and teaching of the prophets
or itinerary preachers of the Gospel in the early
Christian Church.
But although it was thought they were inspired by
spirits, yet St Paul says : " The spirits of the prophets
were subject to the prophets," 4 i.e. the preachers were
responsible for what they said or did.
As many false teachers existed, St John says they
must be " tried " or " proved."
1 Col. i. 27. 2 1 Cor. iii. 16, 17.
3 1 John iv. 1-6. 4 1 Cor. xiv. 32.
246

PERSONAL INSPIRATION
What this means we learn from the Didache or
" Teaching of the Twelve Apostles." J In this book
we read in chapter xi. : —
"Whosoever cometh and teacheth you all the
things aforesaid, receive him.
" But if the teacher, himself being perverted , teacheth
another teaching to the undoing, hear him not.
"Let every apostle that cometh to you, be
received as the Lord.
" But he shall not remain [more than] one day ;
and if there be necessity, the second also ; but if he
remain three days, he is a false prophet.
" And when the apostle departeth, let him take
nothing except bread [to last] till he reach his lodging.
But if he ask for money, he is a false prophet.
" And no prophet that speaketh in [the] spirit
shall ye try or prove, for every sin shall be forgiven ;
but this sin shall not be forgiven.
[This throws light on the verse quoted (i John iv.
6), for it seems to mean that when the "teacher,"
" prophet," " apostle," or " spirit " — for they mean the
same persons — is unmistakably honest, then to reject
him is to resemble the Pharisees, who attributed our
Lord's powers to an evil spirit.]
" Not everyone that speaketh in [the] spirit is a
prophet, but only if he have the behaviour of the Lord.
By their behaviour, then, shall the false prophet and
the [true] prophet be known.
1 There is a similar instruction in The Shepherd of Hermas
(the Eleventh Command). 247

SPIRITUAL TEACHING OF CHRIST'S LIFE
" Every prophet that teacheth the truth, if he
doeth not what he teacheth, is a false prophet."
The preceding will be quite sufficient to show that
what is meant by "spirit" is the character of the
teacher and his teaching.
It is interesting to add that St Paul never alludes
to " spirits " in the above indefinite way, as imparting
the knowledge of Christian truth, but only to the
Spirit of God or the Spirit of Christ ; x hence, as
he says, " It is the Spirit of God which dwelleth in
you." 2
Lastly, by the Spirit of God he means God. Thus
he says : " Who among men knoweth the things of a
man, save the spirit of the man, which is in him?
Even so the things of God none knoweth save the
Spirit of God."
Since " the spirit of man " is really identical with
" man " himself, so the " Spirit of God " is God.
1 Rom. viii. 9, etc. 2 1 Cor. iii. 16.

248

INDEX

Abstractions, peculiar to man,
241 ff.
"Accidents," philosophical term,
184.
Adaptation, evolution by, 167.
Advent, preceding Christ's birth, 9.
Afflictions, Scripture teaching of,
123 ff.
Agapan, 190 ff.
Agape, 190 ff. ; Archbishop
Trench on, 192.
Annihilation, 235.
Apocryphal Gospels, grotesque
miracles of, etc., 37, 38-40,
I5S-IS7.
Apoleia, 235.
Argument of design, abandoned,
164.
Aristotle on inadequacy of moral
treatises, 92.
Ascension of Christ, 234.
Asoka, edicts of, 141.
Atonement, in Old Testament,
134-
At-one-ment, in New Testament,
196.
Automata, animals as, 242.
Baptism, consequences of Christ's,
63-
Baptist, St John, the last moral
teacher, and his preaching,
51-53 ; his ideas of Christianity
unknown, 59.
Beatitudes explained, 93 ff.
Berith, meaning of, 13.

Blatchford, on Asoka, 141.
Blood, meaning of in Old Testa
ment and New Testament, 199.
Blood, is Life, 200 ; Christ's effi
cacy of, 202.
Body and blood, 182.
Bread and wine, how made, 162,
163.

Character v. Dogma, 243.
Cheyne, Dr, Christian Use of the
Psalms, 19, 20.
Child Jesus in the temple, 36.
"Chosen," applied to Christ,
64-66.
Christ, ascension of, figurative,
234 ; as born the Son of God,
28 ; consciousness of His di
vinity, 68 ; crucifixion of, 190
ff. ; entry into the temple, 25 ;
the fan, no ; idea of God as a
Personal Father, 44; "hard
sayings" of, 103 ; as Messiah,
153 ; instructions to His dis
ciples, 233 ; title of King, re
fused by the Jews, 88 ; miracles
of, peculiar, 150 ; personality
of, 92, 143 ; rejected by Jews
and accepted by Gentiles, why,
116; a spiritual teacher, 62,
131; unique, 77-80; the Word
or Life of man, 71.
Christian, a law to himself, 113.
Christ-life, is Christianity, 62 ; is
salvation, 142.

249

INDEX

Church, alleged to be inspired,
239-
Communion, meaning of, 186.
Conscience, the Christian, 105.
Courage, moral v. physical, 94, 95.
"Crown of glory," meaning of,
126, 205 ; St Paul's view of,
is the Christ-life, 126.
Crucifixion, 190.
Cur Deus Homo, Anselm's, 31.
Death and Resurrection of
Christ, 227 ; their effect upon
St Paul, 231.
Death, the second, 229.
" Death " to worldliness, 89.
Decalogue, 93, 145.
Destruction, illustrations of, 235.
Didache, 247 ff.
Dives, repentance of, 237.
Downfall of nations, cause of, 122.
Duty v. love, 146 ff.
" Ebionites and the Virgin Birth,"
Rev. J. H. Wilkinson on, 48.
"Ends," making "means," as,
242.
Enoch, Book of, our Lord's use
of, 16.
Enthusiasm for humanity, 186.
Everlasting punishment, the al
ternative of forgiveness to, over
looked by Anselm, 31 ; mean
ing of, 236.
Evolution, 164.
Fables, 129 ff.
Fasting, two kinds of, 169 ff. ;
explanation of, 174 ; Isaiah on,
172 ; offerings equal to (Hindu),
172 ; origin of, suggested, 170 ;
repudiation of, by Christ, 169 ;
shepherd of Hermas on, 175,
176 ; St Paul on, 175 ; spiritual
meaning of, 177 ; uselessness of,
as ceremonial, 173 ; Zechariah
on, 173.

' ' Father," in Wisdom of Solomon,
39 ; in Old Testament, 42 ff. ;
as conceived by Christ, 44 ff.
Fatherhood of God, revealed in
Christ, 63 ff.
Force, refused to use, Christ, 158.
Forgiveness, law of, 79.
Free-will, or the consciousness of
the power to choose, 127.
Function, preceding formation of
structure, 164.
God, heathen conception of, 13 ;
Psalmist's conception of, 15 ;
in Christ, 150 ; no debtor to
man, 134; proved to exist by
induction, 62 ; glory of, 13, 160.
Good works, 147.
Gospel of conduct, proclamation
of, 22.
Grace v. debt, 132; growth in,
by heathens, 117.
Haeckel, on immortality, 232.
Health, equivalent to salvation,
189.
Hell, substituted by Church for
sins, 30.
Holy, original meaning of, 14.
Holy Spirit, is God, 248 ; mean
ing of, 238, 248.
Hooker, on Nepenthes, 166.
Hope of immortality, 226.
Hostis and Echthros, foreigner and
enemy, 193.
Horus, story of, 48.
Huper, "on behalf of," 188, 190.
Hypocrisy, 115.
Hypostasis, 145, 183.
I AM, suggested meaning of, 22.
Ideal servant, 65.
Immortality, Christ's indirect evi
dence of, 233 ; hope of, 226.
Incense, meaning of, 10, n.
Individualism in the Holy Com
munion, 187.

250

INDEX

Inspiration, personal, 238.
Introduction to the Literature of
the Old Testament, Dr Driver's,
19.
Jesus of the Evangelists, Preb.
C. A. Row on, 152; in the
temple, 36 ff. ; spiritual teach
ing of the Old Testament, 49,
50.
Jews, first called, 135 ; v. Gen
tiles, 118, 119; of Old Testa
ment, no.
John the Baptist, last of the moral
teachers, 51 ; his preaching con
trasted with Christ's, 102.
Judges, disciples as, 138.
Judgment Day, now, 28.
Justified, i.e. forgiven, 243.
King, title claimed by Christ, 67.
Kingdom of Heaven, definition of,
21 ; meaning of, 22.
Koinonia, meaning of, 181 ff.
Law, of body and mind, 114,
241 ; external and internal, 106
ff. ; fulfilling the, 148 ; natural
and spiritual, in harmony, 109 ;
Old and New Testament laws,
contrasted, 106 ff. ; to oneself,
102 ; as a schoolmaster, 146 ;
natural, illustrations of, 107,
108.
Lee, Mr, on Blatchford, 142.
Literalists, their errors, 103.
Logos, source of St John's use of
the term, 81.
Lord's Supper, contrasted with
High Mass, 178.
Lost, meaning of term, 235.
"Lovest thou me?" explained,
190 ff.
Man, contrasted with animals,
242 ; a priest to himself, 149.
Meekness, of disciples, 99; of

individuals, 100 ; illustrations
of, 101 ; with moral courage,
101.
Memorial, meaning of, n.
Messiah, Jews' idea of, 133.
Miracles, 150 ff. ; apocryphal,
155 ff., and defect in, 157;
contrasted with Christ's, 157 ;
deprecated by Christ as evi
dence, 153; Seeley on, 151,
153 ; unique character of
Christ's, 152; their value de
pends on Christ's veracity, 152;
imaginary, in nature, e.g.
"Venus' fly-trap," 164, 165;
scientific objection to, 161 ;
spiritual teaching of, 1 50 ; value
of, as signs, 154; of water
changed into wine, 158 ff.
Monogenes, 66.
Morality, of Old Testament, 51 ;
self-interested, 146.
Mores, 146.
Motives for holy living, 232.
Natural law, Christianity a new,
149 ; meaning of, 109, 167.
Naturalness of Christianity, 106,
115.
Natural religion, 116.
Natural selection in the spiritual
world, III.
Nepenthes, Hooker on, 166.
New Jerusalem, meaning of, 24."
Noah's sacrifice, 171.
" Oblation " and " satisfaction "
not in New Testament, 31.
Old Testament, contrasted with
New Testament, 106 ; Jews'
neglect of its spiritual teaching,
54-
" Only begotten," Wescott on, 66.
Origin of the conception of God, 10.
Original sin, fallacy of, 30.
Ousia, 145, 183 ; non-existent,
and refuted by chemistry, 184.

251

INDEX

Palmer, Dr, on incense, n, 12.
Parable, defined, 129 ff. ; of the
Prodigal Son, 32 ; of the Vine
yard, 129 ff.
Peabody, G., 240.
Pearl of Great Price, 136.
Peirasmos, 124 ff.
Penny, meaning of, 136, 140.
Pentateuch, spiritualised by Christ,
147.
Perfect, made, through suffering,
123.
Persona, 145.
Personal inspiration, 238.
Pharisees, imaginary arguments
of, 54, 55-
Philein, 191 ff.
Philosophy v. Christianity, 91, 92.
Physical forces, as analogous to
divine, 145.
Pleroma, 78.
" Poor in spirit," meaning of, 94.
Pride, vice of, 96.
"Prize of the high calling,'' or
the " Christ-life," 148.
Prodigal Son, 1 14, 149.
Prophets, 246 ; spirits of, 246.
Protoplasm and nucleus, the
sources of evolution, 166 ff.
Psalms, Christian use of, Dr
Cheyne's, 19, 20.
Psalms of Solomon, 16, 17.
Pseudepigraphic writings, 15, 16 ;
as anticipating the Gospels in
expressions, 16.
Purity of heart, meanings of, 97.
Quenching the Spirit, meaning
of, 235 ff.
Rationalists, assertion that
Christ taught nothing new, 90 ;
their views of God, 62 ; of
Christ's teaching, 90.
Redemption, meaning of, 13.
Regeneration, meaning of, 60, 135,
243 ; process of, 204, 244, 245.

Religion, St Paul's description,
26 ; St Peter's, 26, 27 ; St
James's, 29 ; ceremonial of Jews,
in Old Testament, 23 ; of Scribes
and Pharisees, 119.
Rema and logos, contrasted, 72 ff.
Repentance, meaning of Greek
word for, 52, 243 ; process of,
245-
Reward, meaning of, 138 ff., 147 ;
Apostles', 139, 140.
Rewards and punishments, 121 ;
conception of future, 147 ;
human and divine, contrasted,
132 ; by natural laws, 141.
Resurrection, alternatives to, 217 ;
effect on the disciples, 221,
230 ; and apostleship, 227 ;
Carpenter, Dr, on, 212 ; no
delusion, 217 ; and Martha,
232 ; mythical, impossible for
want of time, 213 ; power of,
226 ff. ; problem, to account for
re-establishment of the Church
without it, 211 ; proofs of,
206 ff. ; Preb. Row on, 206 ff. ;
St Paul on, 208, 226 ff ; no
sentimental dream, 221 ; spirit
ual consequences to man, 238
ff. ; spiritual teaching of, 206 ;
Strauss's mythical theory, 212 ;
summary of facts, etc., on, 216 ;
undisputed by foes and friends
of Christianity, 215.
Ritualism, Christ's overthrow of,
25-
Row, Preb. C. A., Jesus of the
Evangelists, etc., 152.
Sacrament, 178 ; a covenant,
182 ; spirituality of, 182.
Sacrifice, meaning of, 10 ; motive
for, II.
Salus, or health of body and
health of soul, 189.
Salvatio, 33 ; history of, 32 ff.
Salvation, is the Christ-life, 142 ;

252

INDEX

history of the word, 32 ff. ; is
the perfect life, 148.
Satan, meaning of, 87.
"Satisfaction'7 and "oblation,"
absent from New Testament,
o 31"
Save, from sins, misinterpreted, 30.
Sceptic, on afflictions, 128.
Schools, of Palestine, Edersheim's
description of, 40 ff.
Scribes and Pharisees, their ideas
of religion, 119.
Scriptural terms, metaphorical,
203.
Seeley, Sir J., on Christ, 68 ; on
Christ as our example, 194 ff. ;
on Christ's paradoxes, 102 ff. ;
on life, 189 ; on the Lord's
Supper, 186 ; on miracles, 151
ff. ; on Socrates, 90 ff.
Sermon on the Mount, 90.
" Servant of the Lord," meaning
of, 18 ; Dr Cheyne's description
of, 19, 20 ; Dr Driver's descrip
tion of, 19 ; New Testament
types of, 18.
Sin, defined, 243.
Socrates and Christ, 90 ff.
Son of God, meaning of, 9.
Son of man, meaning of, 10, 67.
Soteria and soterion, salvation,
33. "89-
Spirit, how acts upon man, 244.
Spiritual agents, 246.
Strauss, the mythical theory of, 212.
Substantia, 145,-183 ff.
Suffering, made perfect by, 123.
Sunday, a working day, 29.
Supper, the Last, spiritual teaching
of, 178.
Swoon theory, refuted, 218.
Talmud, stories from, 130.
Telepathy, 168.

Temptation of Christ, 82 ff. ;
lessons of, 88.
Tendrils, how formed, 165.
Terms, in New Testament, of
"government," etc., meta
phorical, 107 ff.
"This is" means "represents,"
179 ff. ; usages in Old Testa
ment, 180 ff. ; wrongly taken
literally, 182 ; true meaning of,
185.
Thrones, explained, 138.
Tomb, the empty, 207.
Tradition, ancient Hebrew, 12.
Transubstantiation, 185.
Trench, Archbishop, on agapan
and philein, 192.
"True Christian," defined, 113.
Trumpets, use of, 12, 13.
Unicus, uniqueness of Christ,
66.
Universalism, 235.
Vineyard, the Parable of, 131 ff.
Water into wine, miracle of
changing, considered, 161 ff.
Westcott, Dr, on "only be
gotten," 66.
" Willeth," force of, 238 ff.
Wisdom and Word, 73 ff. ; St
John's adaptation of, 73 ff. ;
wisdom dramatised, Word
personified, 73 ff.
Wisdom, worldly, of Talmud,
130 ; the Word, as Judge, 29.
Work, cannot buy salvation, 137.
World, the preparation of, for
Christ, 9.
Worldliness, " death " of, 89.
Worship, 120.
Zechariah, on fasting, 172.

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II. PHILOSOPHY, PSYCHOLOGY  29
III. ORIENTAL LANGUAGES, LITERATURE, AND HISTORY . 34
IV. PHILOLOGY, MODERN LANGUAGES . . . -39
V. SCIENCE, MEDICINE, CHEMISTRY, ETC. ... 46
VI. EIOGRAPHY, ARCHEOLOGY, LITERATURE, MISCEL
LANEOUS  56
FULL INDEX OVER PAGE

London
Williams & Norgate
14 Henrietta Street, Covent Garden, W.C.

INDEX-
Midrash, Christianity in, Herford, 19.
Mineral Systems, Chapman, 47.
Monasticisra, Harnack, 18.
Mosquitoes, Mems. of Liverpool School
of Trop. Medicine, 51.
Mythology, American, Curtin, 57.
Greek, Brown, 56 ; St Clair, 59.
Northern, Stephens, 60.
Myxomycetes, Cooke, 47.
Natural Selection, Spencer, 32.
Nautical Terms, Delbos, 41.
Nennius, The Irish, Hogan, 41.
New Guinea, Cunningham Mems., X., 48.
New Testament, j« Testament, 26.
New Testament Times, Hausrath, 8, 19.
Nitidularise, Murray, 52.
Norwegian Dictionary, Larsen, 42 ;
Rosing^ 43.
Ophthalmic Tests, /Vay, 52 ; Snellen, 54.
Origins, Christian, Johnson, 20.
of Religion, Hibbert Lectures, 14, 15.
Pali, Dipavamsa, 34 ; Milanda Panho,
36 ; Vinaya Pitakam, 38.
Handbook, Frankfurter, 35.
Miscellany, 36.
Pathology, Inflammation Idea in, .#«»-
jowz, 52.
Paul, St., -S««r, 8; Pfleiderer, 9;
Weinel, 5.
Persian, Avesti Pahlavi, 34.
Grammar, Platts, 37.
Peru, Religions of, Reville, 15.
Philo Judasus, Drummond, 29.
Philosophy, 29.
and Experience, Hodgson, 29.
Jewish Alexandrian, Drummond, 29.
of Religion, Pfleiderer, 9.
Reorganisation of, Hodgson, 29.
Religion of, Perrin, 22.
Synthetic, Collins, 29 ; Spencer, 31,
Phyllotaxis, Church, 47.
Plague, Boghurst} 46.
Political Institutions, Spencer, Princ. of
Sociology, II., 31.
Prayers, Common Prayer, 16 ; Jones,
20 ; Personal, 22 ; Sadler, 24 ; 7V«
Services, 26 ; Vizard, 27.
Prehistoric Man, Avebury, 56; Engel-
kardt, 57 ; Laing, 59.
Printing at Brescia, Peddle, 59.
Professional Institutions, Spencer, Princ.
of Sociology, III., 31.
Profit-sharing, Schloss, 59.
Prophets of O.T., Ewald, 8.
Protestant ¦ Faith, Hermann, 12 ;
Reville, 11.
Psalms, Hebrew Texts, 19, 35.
and Canticles, 7>» Services, 26.
Commentary, Ewald, 8.
Psychology, Mind, 30 ; Scripture, 30 ;
Wunat, 33.
of Belief, PikUr, 30.
Principles of, Spencer, 31.
Reconciliation, Henslow, 19.
Reformation, Beard, 14.
Religion, Child and, 13.
History of, Kuenen, 0, 14; Reville, 9, 15.
of Philosophy, Perrin, 33.

continued. Religion, Philosophy of, Pfleiderer, 9.
Struggle for Light, Wimmer, ix.
5« #£w Christianity, History of.
Religions, National and Universal,
Kuenen, 21.
of Authority, Sabatier, 4.
Resurrection, Macan, 22 ¦ Marchant, 22.
Reviews and Periodical Publications,
61.
Rigveda, Wallis, 38.
Rome, Renan, 15.
Runes, Stephens, 60.
Ruth, Wright, C. H. H., 27.
Sanitation, in Cape Coast Town, Taylor,
55-
in Para, Notes, 52.
Sanscrit, Abhidhanaratnamala, 34;
Sorensen, 37.
Self-Aid, in War, Caverhill, 47.
Sermons, Beard, 16 ; Broadbent, 16.
Services, Common Prayer, 16 ; Jones, 20 ;
7V» Services, 26.
Silva Gadelica, O'Grady, 43.
Social Dynamics, Mackenzie, 30.
Statics, Spencer, 32.
Sociology, Descriptive, Spencer, 32,
Principles of, Spencer, 31.
Study of, Spencer, 32.
Solomon, Song of, Reville, 23.
South Place Ethical Society, Conway,
J-7>
Spanish Dictionary, Velasquez, 44.
Spinal Cord, Bruce, 47.
Sternum, Paterson, 52.
Storms, Piddington, 52.
Sun Heat, Cunningham Mems., III., 48.
Surgery, System of, zw« Bergmann, 46.
Syriac, Bernstein, 34 ; Diettrick, 34 ;
Ndldeke, 36.
Taal, Afrikander, Oordt, 42 ; Werner, 45.
Talmud, Christianity in, Herford, 19.
Tennyson, JPWo?, 60.
Testament, New, Commentary, Protes
tant Commentary, 9.
Textual Criticism, Nestle, 7.
Times, Hausrath, 8, 19.
5t't «&<j Gospels.
Testament, Ola, Cuneiform Inscriptions,
Schroder, 9.
Literature of, Kautzsch, 21.
Test Types, iV«y, 52 ; Snellen, 54.
Theism, Voysey, 27.
Theological Translation Library, 3.
Theology, Analysis of, -tftfif, 18.
History of, Pfleiderer, 9.
Truth, Search for, Horton, 20.
Trypanosomiasis, Dutton, 48.
Virgil, Henry, 57.
Virgin Birth, Lobstein, 10.
Weissmann, Spencer^ 32.
Woman's Labour, Englishwoman's
Review, 57; Harrison, 57; Vynne, 60.
Suffrage, Blackburn, 56.
Yellow Fever, Durham, 48.
Zoology, Fasciculi Malayenses, 49 ;
Journal of the Linnean Soc.} 49;
Liverpool Marine Biology Com
mittee Mems., 50.

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Vols. I. -XII. were edited by the Rev. T. K. Cheyne, M.A., D.D.,
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INDEX.

Abyssinia, Shihab al Din, 37.
Alcyonium, Liverpool Marine Biol. C.
Mems., 50.
Algae, Cooke, 47.
America, Creation Myths of, Curtin, 57.
Americans, The, Munsterberg, 30.
Anarchy and Law, Breivster, 29.
Anatomy, Cleland, 47 ; Cunningham
Memoirs, 48 ; Lockwood, 51.
Anthropology, Prehistoric, Avebury, 56;
Engelhardt, $7 ; Laing, 50.
Evolution of Religion, Farnell, 57.
Apocalypse, Bleek, 8 ; Clark, 16.
Apostles and Apostolic Times, Dob-
schUtz, 4 ; Hausrath, 18 ; Weinel,
5 ; Weizsacker, 7 ; ZelUr, 9.
Statutes of, edit. G. Horner, 26.
Apostolic Succession, Clark, 16.
Arabic, Grammar, Socin, 37.
Poetry, Faizullah Bhai, 35 ; Lyall, 35 ;
Nffldeke, 36.
Ascidla, Liverpool Marine Biol. Mems.,
Assyrian, Dictionary, Muss-Arnolt, 36;
Norris, 36.
Grammar, Delitzsch. 34.
Language, Delitzsch., 34.
Assyriology, Brown, 56 ; Delitzsch, 10,
34 ; Evans, 35 ; Sayce, 13 ; Schroder,
9-
Astigmatic Tests, /Vay, 52 ; Snellen, 54.
Astronomy, Cunningham. Mems. , V. ,
48 ; Memoirs of Roy. Astronom.
Sec, 62.
Augustine, St. , Confessions of, Harnack,
18.
Babylonia, j« Assyriology,
Belief, Religious, Upton, 15.
Beneficence, Negative and Positive,
Spencer, Principles of Ethics, II., 31.
Bible, 16.
See also Testament.
Beliefs about, Savage, 25.
Hebrew Texts, 19.
History of Text, Weir, 27.
Plants, Henslow, 19.
Problems, Cheyne, 12.
Bibliography, Bibliographical Register, 56.
Biology, Bastian, 46 ; Liverpool Marine
Biol. Mems., 50 ; Spencer, 31.
Botany, Bentkam and Hooker, 46 ;
Church, 47 ; Cooke, 47 ; Grevillea,
49 ; Jour, of the Linnean Soc, 49 ;
Prior, 52.
Brain, Cunningham Mems., VII., 48.
Buddha, Buddhism, Davids, 14 ; Hardy,
35 ; Oldenberg, 36.
Calculus, Harnack, 49.
Canons of Athanasius, 7>.i.7 &• Trans.
Soc, 38.
Cardium, Liverpool Marine Biol. Mems.,
50.
Celtic, m a&<? Irish.
Stokes, 43 ; Sullivan, 44.
Heathendom, ^A^f, 15.

Ceremonial Institutions, Spencer, Princ.
of Sociology, II., 37.
Chaldee, Grammar, Turpie, 38.
Lexicon, Fuerst, 35.
Chemistry, Berzelius, 46 ; Dittmar, 48 ;
Faraday ; 49 ; K««7 /f^", 49.
Hindu, 7?<*y, 52.
Christ, Early Christian Conception of,
Pfleiderer, 13, 23.
Life of, Keim, 8.
No Product of Evolution, Henslow, 19.
Study of, Robinson, 24.
Teaching of, Harnack, 6, 11.
The Universal, Beard, 16.
Christianity, Evolution of, G*7/, 18.
History of, Baur, 8 ; DobschUtz, 4 ;
Harnack, 6, 11, 18 ; Hausrath, 8,
19 ; Johnson, 20 ; Mackay, 21 ;
Wernle, 3.
in Talmud, Herford, 19.
Liberal, Riville, 11.
Roots of, Martineau, 22.
Simplest form of, Drummond, 14.
Spread of, Harnack, 5.
What is? Harnack, 6, ir.
Church, Catholic, Renan, 14.
Christian, 5a«r, 8 ; C£&£, 16 ; Z>0£-
schiitz, 4 ; Hatch, 14 ; Wernle, 4.
Coming, Hunter, 20.
Civic, Apathy, Hunter, 20.
Codex Palatino-Vaticanus, 7Wtf £«:-
tures, III., 44.
CodUim,LiverpoolMarineBiol.Mems.,$i.Coleoptera, Murray, 52.
Communion of Christian with God, //iwr-
mann, 19.
Comte, Spencer, 32.
Constellations, Primitive, Brown, 56.
Cornish, Stokes, 43.
Creed, Christian, 16.
Crown Theological Library, 10.
Cuneiform Inscriptions, Schroder, 9.
Daniel and his Prophecies, C. //. .//.
Wright, 28.
Critical Commentary on, C. //. #.
Wright, 28.
Danish Dictionary, Rosing, 43.
Darwinism, Schurman, 30.
Denmark, Engelhardt, 57.
Doctrine and Principle, Beeby, 16.
Dogma, History of, Harnack, 5.
of Virgin Birth, Lobstein, 10.
Domestic Institutions, Spencer, Princ
of Sociology, I., 31.
Duck Tribes, Morphology of, Cunning
ham Mems., VI., 48.
Dutch, Cape, Oordt, 43 ; Werner, 45.
Dynamics, Cunningham Mems., IV., 48.
Chemical, F#«7 //<7^ 49.
Ecclesiastes, Tayforx 26.
Ecclesiastical Institutions, Spencer,
Princ. of Sociology, III., 31, 32,
of Holland, Wicksteed, 27.
Echinus, Liverpool Marine Biol. Mems.,
50.

INDEX-
Economy, Political, Mackenzie, 30.
Education, Herbert, 57 ; Lodge, 42 ;
Spencer, 32.
Educational Works, see Special Cata
logue.
Egypt, Religion of, Renoufl 15.
Egyptian Grammar, Erman, 35.
Enoch, Book of, Gill, 18.
Epidemiology, Trans, of Epidemiolog.
, Soc.,ss-
Epizootic Lymphangitis, Treatise on,
Pallin,52.
Ethics, and Religion, Martineau, 22.
Data of, Spencer, Principles of E., I.,
31- .
Induction of, Spencer, Principles of E.,
I., 31.
Kantian, Schurman, 30.
of Evolution, Schurman, 30.
of Individual Life, Spencer, Principles
ofE., I.,3x.
of Reason, Laurie, 2g.
Principles of, Spencer, 31.
Ethnology, Cunningham Mems., X., 48.
Evolution, Spencer, 31, 32.
of the Idea of God, D'Alviella, 14.
of Religious Thought, D'Alviella, 15.
Exodus, Hocming, 20.
Ezekiel, Mosheh ben Shesheth, 22.
Faith, Herrmann, 12 ; Rix, 24 ; Wim-
tner, 27.
Fisheries, British, Johnstone, 49.
Flinders Petrie Papyri, Cunningham
Mems.j VIII., IX., 48.
Flora of Edinburgh, Sonntag, 54.
French, Boi'elle, 40 ; Delbos, 41 ; Eugene,
41 ; Hugo, 41, 42 ; Roget, 43 ; also
Special Education Catalogue.
Literature, Roget, 43.
Novels, Army Series, 39.
Fungi, Cooke, 47 ; Grevillea, 49.
Genera Plantarum, Bentham and
Hooker, 46.
Genesis, Hebrew Texts, 19, 35 ; Wright,
C. H. H., 27.
Geography, Ancient, Kiepert, 58.
Geometry, Spencer, W. G., 54.
German, Literature, Nibelungenlied,
42 ; Phillipps, 43.
Novels, Army Series, 39.
Germany, Marcks, 59.
God, Idea of, D'Alviella, 14.
Gospel, First, Plain Commentary, 23.
Fourth, Drummond, 17; Tayler, 26.
Gospels, Lost and Hostile, Gould, 18.
Old and New Certainty, Robinson, 24.
Greek, Modern, Zompolides, 45.
Gymnastics, Medical, Schreber, 54.
Health, Herbert, 49.
Hebrew, Biblical, Kennedy, 35.
Language, Delitzsch, 34.
Lexicon, Fuerst, 35.
New School of Poets, Albrecht, 36.
Scriptures, Sharpe, 25.
Story, Peters, 23.
Synonyms, Kennedy, 35.
TextofO.T., WWr, 27.
Texts, 19, 35*

continued. Hebrews, History of, Kittel, 6 ; Peters,
12 ; Sharpe, 25.
Religion of, Kuenen, 9 ; Montefiore, 14.
Heterogenesis, Bastian, 46.
Hibbert Lectures, 14, 15.
Hygiene : How to Live, Caton, 47.
Hymns, Jones, 20.
Icelandic, Lilja, 42 ; Fz£w Glums Saga,
Dictionary, Zoega, 45.
Grammar, Bayldon, 40.
Individualism, Spencer, Man z>. State, 32.
Irish, Atkinson, 40; 2fotf£ of Ballymote,
40 ; i?<w,6 9/" Leinster, 41 ; Hogan,
41 ; Leabhar Breac, 42 ; Leabhar
na H- Uidhri, 42 ; 0' Grady, 43 ;
Stokes, 43 ; Todd Lectures, 44 ;
Yellow Book ofLecan, 45.
Isaiah, Diettrick, 34 ; Hebrew Texts, 19,
3S«
Israel, History of, Kittel, 6 ; Peters, 23 ;
Sharpe, 25.
Religion of, Kuenen, 9.
in Egypt, Wright, G. H. H., 28.
Jeremiah, Mosheh ben Shesheth, 22.
Jesus, Life of, Keim, 8.
The Real, Vickers, 27.
Times of, Hausrath, 8.
5V; a/j0 Christ.
Job, Book of, Ewald, 8 ; Hebrew Text,
19, 35 J Wright, G. H. H., 28.
Rabbinical Comment, on, 7Vjt* d**
Trans. Soc, 38.
Justice, Spencer, Princ. of Ethics, II.,
3i. 32-
Kant, Schurman, 30.
Kindergarten, Goldammer, 57.
Knowledge, Evolution of, Perrin, 30.
Labour, Harrison, 57 ; Schloss, 59 ;
Vynne, 60.
Leabhar Breac, 42; Atkinson, 40;
Hogan, 41.
Leprosy, Abraham, 46.
Life and Matter, Lodge, 21.
Lives of the Saints, Hogan, 41.
Logarithms, Saw^-, 53 ; Schroen, 54 ;
^<£*. 55-
London Library Catalogue, 57.
Lumbar Curve, Cunningham Mems.,
II., 48.
Mahabharata, Sdrensen, 37.
Malaria, Annett, 46 ; Boyce, 47 ; Dutton,
48 ; Mems. of Liverpool School of
Tropical Medicine, 51 ; ./Tow, 55 ;
Stephens, 54.
Maori, Dictionary, Williams, 45.
Manual, Maori, 42.
Materialism, Martineau, 22.
Mathematics, Harnack, 49 ; Spencer, 54,
5?« a&7 Logarithms.
Mediaeval Thought, Poole, 23.
Mesca Ulad, Todd Lectures, I., 44.
Metaphysics, Laurie, 29.
Mexico, Religions of, Reville, 15.
Micah, Book of, Taylor, 26.
Microscopy, Journal of the Roy. Micro.
Soc , 50 ; Journal of the Quekett
Micro. Club, go.

INDEX-
Midrash, Christianity in, Herford, 19.
Mineral Systems, Chapman, 47.
Monasticism, Harnack, 18.
Mosquitoes, Mems. of Liverpool School
of Trop. Medicine, 51.
Mythology, American, Curtin, 57.
Greek, Brown, 56 ; St. Clair, 59.
Northern, Stephens, 60.
Myxomycetes, Cooke, 47.
Natural Selection, Spencer, 32.
Nautical Terms, Delbos, 41.
Nennius, The Irish, Hogan, 41.
New Guinea, Cunningham Mems., X., 48.
New Testament, «* Testament, 26.
New Testament Times, Hausrath, 8, 19.
Nitidularise, Murray, 52.
Norwegian Dictionary, Larsen, 42 ;
Rosing, 43.
Ophthalmic Tests, /Va^, 52 ; Snellen, 54.
Origins, Christian, Johnson, 20.
of Religion, Hibbert Lectures, 14, 15.
Pali, Dipavamsa, 34 ; MUanda Panho,
36 ; Vinaya Pitakam, 38.
Handbook, Frankfurter, 35.
Miscellany, 36.
Pathology, Inflammation Idea in, j?««-
.ww, 52.
Paul, St., -&ZW, 8; Pfleiderer, 9;
Weinel, 5.
Persian, Avesti Pahlavi, 34.
Grammar, Platts^yj.
Peru, Religions of, Reville, 15.
Philo Judaeus, Drummond, 29.
Philosophy, 29.
and Experience, Hodgson, 29.
Jewish Alexandrian, Drummond, 29.
of Religion, Pfleiderer, 9.
Reorganisation of, Hodgson, 29.
Religion of, Perrin, 22.
Synthetic, Collins, 29 ; Spencer, 31.
Phyllotaxis, Church, 47.
Plague, Boghurst} 46.
Political Institutions, Spencer, Princ. of
Sociology, II., 31.
Prayers, Common Prayer, 16; Jones,
20 ; Personal, 22 ; Sadler, 24 ; 7V«
Services, 26 ; Vizard, 27.
Prehistoric Man, Avebury, 56 ; Engel
hardt, 57 ; Laing, 59.
Printing at Brescia, Peddle, 59.
Professional Institutions, Spencer, Princ.
of Sociology, III., 31.
Profit-sharing, Schloss, 59.
Prophets of O.T., Ewald, 8.
Protestant Faith, Hermann, 12 ;
Reville, n.
Psalms, Hebrew Texts, 19, 35.
and Canticles, 7V» Services, 26.
Commentary, Ewald, 8.
Psychology, Mind, 30 ; Scripture, 30 ;
Wundt, 33.
of Belief, PuMrr, 3°-
Principles of, Spencer, 31.
Reconciliation, Henslow, 19.
Reformation, Beard, 14.
Religion, Child and, 13.
History of, Kuenen,^, 14; Reville, 9, 15.
of Philosophy, Perrin, 23.

-continued. Religion, Philosophy of, Pfleiderer, 9.
Struggle for Light, Wimmer, n.
£«£¦ #Zsv? Christianity, History of.
Religions, National and Universal,
Kuenen, 21.
of Authority, Sabatier, 4.
Resurrection, Macan, 22 • Marchant, 22.
Reviews and Periodical Publications,
61.
Rigveda, Wallis, 38.
Rome, Renan, 15.
Runes, Stephens, 60.
Ruth, Wright, C. H. H., 27.
Sanitation, in Cape Coast Town, Taylor,
. 55-
in Para, Notes, 52.
Sanscrit, Abhidhanaratnamala, 34 ;
Sdrensen, 37.
Self-Aid, in War, Caverhill, 47.
Sermons, Beard, 16 ; Broadbent, 16.
Services, Common Prayer, r6 ; Jones, 20 ;
7># Services, 26,
Silva Gadelica, O'Grady, 43.
Social Dynamics, Mackenzie, 30.
Statics, Spencer, 32.
Sociology, Descriptive, Spencer, 32.
Principles of, Spencer, 31.
Study of, Spencer, 32.
Solomon, Songof, Reville, 23.
South Place Ethical Society, Conway,
Spanish Dictionary, Velasquez, 44.
Spinal Cord, Bruce, 47.
Sternum, Paterson, 52.
Storms, Piddington, 52.
Sun Heat, Cunningham Mems., III., 48.
Surgery, System of, zw# Bergmann, 46.
Syriac, Bernstein, 34 ; Diettrich, 34 ;
Ndldeke, 36.
Taal, Afrikander, Oordt, 42 ; Ww-ww, 45.
Talmud, Christianity in, Herford, 19.
Tennyson, Wiritf, 60.
Testament, New, Commentary, Protes
tant Commentary, 9.
Textual Criticism, Nestle, 7.
Times, Hausrath, 8, 19.
¦5>£ «&<? Gospels.
Testament, Ola, Cuneiform InscriptionSj
Schroder, 9.
Literature of, Kautzsch, 21.
Test Types, /Voy, 52 ; Snellen, 54.
Theism, Voysey, 27.
Theological Translation Library, 3.
Theology, Analysis of, ^"^f, 18.
History of, Pfleiderer, 9.
Truth, Search for, Horton, 20.
Trypanosomiasis, Dutton, 48.
Virgil, Henry, 57.
Virgin Birth, Lobstein, 10.
Weissmann, Spencer, 32.
Woman's Labour, Englishwoman's
Review, 57 ; Harrison, 57 ; Vynne, 60.
Suffrage, Blackburn, 56.
Yellow Fever, Durham, 48.
Zoology, Fasciculi Malayenses, 49 ;
Journal of the Linnean Soc, 49 ;
Liverpool Marine Biology Com
mittee Mems., 50.

Williams & Norgate's
Catalogue of Publications.
I. Theology and Religion.
THEOLOGICAL TRANSLATION LIBRARY.
1Rew Seties.
A Series of Translations by which the best results of recent Theological
Investigations on the Continent, conducted without reference to doctrinal
considerations, and with the sole purpose of arriving at the truth, are
placed within reach of English readers.

Vols. I. -XII. were edited by the Rev. T. K. Cheyne, M.A., D.D.,
Oriel Professor of Interpretation in the University of Oxford, Canon
of Rochester; and the late Rev. A. B. Bruce, D.D., Professor of
Apologetics, Free Church College, Glasgow.
Vol. XIII. was edited by Rev. Allan Menzies, D.D., Professor of
Divinity and Biblical Criticism in the University, St Andrews.
Vols. XV., XVII., XVIII., and XXI. are edited by Rev. W. D.
Morrison, M.A., LL.D.
Vols. XIX. and XX. are edited by Rev. James Moffatt, B.D.,
D.D., St Andrews. The Price per Volume is \os. 6d.
Subscribers to the Series obtain three volumes for 21s. , or 22s. 6d.
carriage free, payable before publication of the volumes.
Vols. XIX. and XX.
THE EXPANSION OF CHRISTIANITY IN THE FIRST
THREE CENTURIES. By Adolf Harnack, Ordinary Pro
fessor of Church History in the University, and Fellow of the
Royal Academy of the Sciences, Berlin. Translated and edited by
James Moffatt, B.D., D.D., St Andrews.
" On the value of such a work by such a writer, it is scarcely necessary to
enlarge. All famaliar with Professor Harnack's method expect his treatment
of a theme like this to be masterly, and their expectation is more than realised."
— Christian World.
"Nothing could surpass the excellent skill and taste with which these
volumes have been translated, edited, and produced." — British Weekly.
14 Henrietta Street, Covent Garden, London, W.C.

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CHRISTIAN LIFE IN THE PRIMITIVE CHURCH. By
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Vols. XV. and XVII.
THE BEGINNINGS OF CHRISTIANITY. By Paul Wernle,
Professor Extraordinary of Modern Church History at the Uni
versity of Basel. Revised by the Author, and translated by the
Rev. G. A. Bienemann, M.A., and edited, with an Introduction,
by the Rev. W. D. Morrison, LL.D.
Vol. I. The Rise of the Religion.
Vol. II. The Development of the Church.
From some ef the Reviews of the Work.
Dr. Marcus Dods in the British Weekly—" We cannot recall any work by
a foreign theologian which is likely to have a more powerful influence on the
thought of this country than Wernle's Beginnings of Christianity. It is well
written and well translated ; it is earnest, clear, and persuasive, and above all
it is well adapted to catch the large class of thinking men who are at present
seeking some non-miraculous explanation of Christianity."
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THEOLOGICAL TRANSLATION LIBRARY-Continued.
• »^'5's trans'at»on of Prof- Wernle's lectures deserves a very hearty welcome
in England. The style is alive and vigorous, the thought suggestive; the
whole narrative is admirably clear and simple, popular in the best sense of the
term; ¦. ¦ ¦ It roay be accepted as a companion volume to Harnack's What is
Christianity? as an announcement of a liberal position of slightly differing
tendency. It is quite easy and pleasant reading for the ordinary layman who
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and how much of the traditional theology these are prepared to retain. One
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apologia for the edification of the perplexed lay mind." — Daily News.
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" The translation is well done, and the book is full of interest."— Athencrum.

The Earlier Works included in the Library are : —
HISTORY OF DOGMA. By Adolf Harnack, Ordinary Professor
of Church History in the University, and Fellow of the Royal
Academy of the Sciences, Berlin. Translated from the Third
German Edition. Edited by the Rev. Prof. A. B. Bruce, D.D.
7 vols. (New Series, Vols. II., VII., VIII., IX., X., XL, KII.)
8vo, cloth, each lo*. 6d. ; half-leather, suitable for presentation,
12s. 6d.
ABBREVIATED LIST OF CONTENTS :— Vol, I.: Intro
ductory Division : — I. Prolegomena to the Study of the History
of Dogma. II. The Presuppositions of the History of Dogma.
Division I. — The Genesis of Ecclesiastical Dogma, or the
Genesis of the Catholic Apostolic Dogmatic Theology, and the
first Scientific Ecclesiastical System of Doctrine. Book I. : —
The Preparation. Vol. II. : Division I. Book II. : — The
Laying of the Foundation. — I. Historical Survey. — /. Fixing and
gradual Secularising of Christianity as a Church. — II. Fixing and
gradual Hellenising of Christianity as a System of Doctrine. Vol.
III. : Division I. Book II.: — The Laying of the Foundation —
continued. Division II. — The Development of Ecclesiastical
Dogma. Book I. : — The History of the Development of Dogma as
the Doctrine of the God-man on the basis of Natural Theology.
A. Presuppositions of Doctrine of Redemption or Natural Theology.
B. The Doctrine of Redemption in the Person of the God-man in
its historical development. Vol. IV. : Division II. Book I. : —
The History of the Development of Dogma as the Doctrine of the
God-man on the basis of Natural Theology — continued. Vol. V. :
Division II. Book II. : — Expansion and Remodelling of Dogma
into a Doctrine of Sin, Grace, and Means of Grace on the basis of
the Church. Vol. VI. : Division II. Book II. -.—Expansion
and Remodelling of Dogma into a Doctrine of Sin, Grace, and
Means of Grace on the basis of the Church — continued. Vol. VII. :
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" No work on Church history in recent times has had the influence of Prof.
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' ' A book which is admitted to be one of the most important theological works
of the time." — Daily News.
WHAT IS CHRISTIANITY? Sixteen Lectures delivered in
the University of Berlin during the Winter Term, 1899-1900. By
Adolf Harnack. Translated by Thomas Bailey Saunders. (New
Series, Vol. XIV.) Demy 8vo, cloth, iar. 6d. ; half-leather, suit
able for presentation, 12s. 6d.
Prof. W. Sanday of Oxford, in the examination of the work, says :— "I may
assume that Harnack's book, which has attracted a good deal of attention in this
country as in Germany, is by this time well known, and that its merits are
recognised — its fresh and vivid _ descriptions, its breadth of view and skilful
selection of points, its frankness, its genuine enthusiasm, its persistent effort to
get at the living realities of religion.'
"Seldom has a treatise of the sort been at once so suggestive and so
stimulating. Seldom have the results of so much learning been brought to bear
on the religious problems which address themselves to the modern mind." —
Pilot. "In many respects this is the most notable work of Prof. Harnack. . . .
These lectures are most remarkable, both for the historical insight they display
and for their elevation of tone and purpose." — Literature.
THE COMMUNION OF THE CHRISTIAN WITH GOD :
A Discussion in Agreement with the View of Luther. By
W. Herrmann, Dr. Theol. , Professor of Dogmatic Theology in the
University of Marburg. Translated from the Second thoroughly
revised Edition, with Special Annotations by the Author, by J.
Sandys Stanyon, M.A. (New Series, Vol. IV.) 8vo, cloth.
10s. 6d.
" It will be seen from what has been said that this book is a very important
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" We trust the book will be widely read, and should advise those who read it
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"Instinct with genuine religious feeling; . . . exceedingly interesting and
suggestive." — Glasgow Herald.
A HISTORY OF THE HEBREWS. By R. Kittel, Ordinary
Professor of Theology in the University of Breslau. In 2 vols.
(New Series, Vols. III. and VI.) 8vo, cloth. Each volume,
I or. 6d.
Vol. I. Sources of Information and History of the Period
up to the Death of Joshua. Translated by John Taylor,
D.Lit., M.A.
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THEOLOGICAL TRANSLATION LIBRARY-Coatinued.
Vol. II. Sources of Information and History of the
Period down to the Babylonian Exile. Translated by Hope
W. Hogg, B.D., and E. B. Speirs, D.D.
" It is a sober and earnest reconstruction, for which every earnest student of
the Old Testament should be grateful." — Christian World.
" It will be a happy day for pulpit and pew when a well-thumbed copy of
the History of the Hebrews is to be found in every manse and parsonage." —
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" It is a work which cannot fail to attract the attention of thoughtful people
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AN INTRODUCTION TO THE TEXTUAL CRITICISM
OF THE GREEK NEW TESTAMENT. By Professor
, Eberhard Nestle, of Maulbronn. Translated from the Second
Edition, with Corrections and Additions by the Author, by William
Edie, B.D., and edited, with a Preface, by Allan Menzies, D.D.,
Professor of Divinity and Biblical Criticism in the University of St.
Andrews. (New Series, Vol. XIII.) With eleven reproductions
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"We have no living scholar more capable of accomplishing the fascinating
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will surpass the highest expectation," — Expository Times.
"Nothing could be better than Dr. Nestle's account of the materials which
New Testament textual criticism has to deal with. " — Spectator.
"We know of no book of its size which can be recommended more cordially
to the student, alike for general interest and for the clearness of its arrangement.
. . . In smoothness of rendering, the translation is one of the best we have
come across for a considerable time." — Manchester Guardian.

THE APOSTOLIC AGE. By Prof. Carl von Weizsacker. Trans
lated by James Millar, B.D. 2 vols. (New Series, Vols. I. and
V.) Demy 8vo, cloth. Each 10s. 6d.
" Weizsacker is an authority of the very first rank. The present work marks
an epoch in New Testament criticism. The English reader is fortunate in
having a masterpiece of this kind rendered accessible to him." — Expository
Times. " . . No student of theology or of the early history of Christianity can
afford to leave Weizsacker's great book unread." — Manchester Guardian.
" In every direction in this work we find the mark of the independent
thinker and investigator . . . this remarkable volume . . . this able and
learned work. . . ." — Christian World.
" The book itself . . . is of great interest, and the work of the translation
has been done in a most satisfactory way." — Critical Review.
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BAUR (F. C). CHURCH HISTORY OF THE FIRST
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Edition. Edited by Rev. Allan Menzies. 2 vols. 8vo, cloth. 12s.
 PAUL, THE APOSTLE OF JESUS CHRIST, HIS
LIFE AND WORK, HIS EPISTLES AND DOC
TRINE. A Contribution to a Critical History of Primitive
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2 vols. 8vo, cloth. 12$.
BLEEK (F.). LECTURES ON THE APOCALYPSE.
Translated. Edited by the Rev. Dr. S. Davidson. 8vo, cloth.
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EWALD'S (Dr. H.) COMMENTARY ON THE PRO
PHETS OF THE OLD TESTAMENT. Translated by
the Rev. J. F. Smith. [Vol. I. General Introduction, Yoel, Amos,
Hosea, and Zakharya o-n. Vol. II. Yesaya, Obadya, and Mikah.
Vol. III. Nahum, Ssephanya, Habaqqfiq, Zakharya, Yeremya.
Vol. IV. Hezekiel, Yesaya xL-lxvi. Vol. V. Haggai, Zakharya,
Malaki, Jona, Baruc, Daniel, Appendix and Index.] 5 vols. 8vo,
cloth. 30*.
 COMMENTARY ON THE PSALMS. Translated by
the Rev. E. Johnson, M.A. 2 vols. 8vo, cloth. 12s.
 COMMENTARY ON THE BOOK OF JOB, with
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Frederick Smith. 8vo, cloth. 6s.
HAUSRATH (Prof. A.). HISTORY OF THE NEW
TESTAMENT TIMES. The Time of Jesus. Translated
by the Revs. C. T. Poynting and P. Quenzer. 2 vols. 8vo, cloth.
12s. The second portion of this work, " The Times of the Apostles,"
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KEIM'S HISTORY OF JESUS OF NAZARA: Considered
in its connection with the National Life of Israel, and
related in detail. Translated from the German by Arthur Ransom
and the Rev. E. M. Geldart. [Vol. I. Second Edition. Intro
duction, Survey of Sources, Sacred and Political Groundwork.
Religious Groundwork. Vol. II. The Sacred Youth, Self-recog
nition, Decision. Vol. III. The First Preaching, the Works of
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THEOLOGICAL TRANSLATION FUND LIBRARY-Continued.
Jesus, the Disciples, and Apostolic Mission. Vol. IV. Conflicts
and Disillusions, Strengthened Self-confidence, Last Efforts in
Galilee, Signs of the Approaching Fall, Recognition of the Messiah.
Vol. V. The Messianic Progress to Jerusalem, the Entry into
Jerusalem, the Decisive Struggle, the Farewell, the Last Supper.
Vol. VI. The Messianic Death at Jerusalem. Arrest and Pseudo-
Trial, the Death on the Cross, Burial and Resurrection, the
Messiah's Place in History, Indices.] Complete in 6 vols.
8vo. 36J.
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KUENEN (Dr. A.). THE RELIGION OF ISRAEL TO
THE FALL OF THE JEWISH STATE. By Dr. A.
Kuenen, Professor of Theology at the University, Leyden. Trans
lated from the Dutch by A. H. May. 3 vols. 8vo, cloth. 18s.
PFLEIDERER (O.). PAULINISM : A Contribution to the
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Peters. 2nd Edition. 2 vols. 8vo, cloth. 12s.
 PHILOSOPHY OF RELIGION ON THE BASIS OF
ITS HISTORY. (Vols. I. II. History of the Philosophy of
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Speculative Philosophy of Religion.) Translated by Prof. Allan
Menzies and the Rev. Alex. Stewart. 4 vols. 8vo, cloth. 24s.
REVILLE (Dr. A.). PROLEGOMENA OF THE HIS
TORY OF RELIGIONS. With an Introduction by Prof.
F. Max Miiller. 8vo, cloth. 6s.
PROTESTANT COMMENTARY ON THE NEW TES
TAMENT. With General and Special Introductions. Edited
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3 vols. 8vo, cloth. 18s.
SCHRADER (Prof. E.). THE CUNEIFORM INSCRIP
TIONS AND THE OLD TESTAMENT. Translated
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and an Introduction by the Rev. Owen C. Whitehouse, M.A.
2 vols. (Vol. I. not sold separately.) With a Map. 8vo, cloth.
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ZELLER (Dr. E). THE CONTENTS AND ORIGIN OF
THE ACTS OF THE APOSTLES CRITICALLY
INVESTIGATED. Preceded by Dr. Fr. Overbeck's Intro
duction to the Acts of the Apostles from De Wette's Handbook.
Translated by Joseph Dare. 2 vols. 8vo, cloth. 12s.
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THE CROWN THEOLOGICAL LIBRARY.
Dr. John Watson, of Liverpool: "The Crown Theological
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country, as well as to ministers."
The volumes are uniform in size {crown octavo) and binding, but
the price varies according to the size and importance of the work.
Vol. I. BABEL AND BIBLE. By Dr. Friedrich Delitzsch, Pro
fessor of Assyriology in the University of Berlin. Authorised
Translation. Edited, with an Introduction, by Rev. C. H. W.
Johns. Crown 8vo, with 77 illustrations, cloth. $s.
These are the two famous Lectures which were delivered before
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Emperor, and again before the Emperor, Empress, and the Court,
and which gave rise to the Babel-Bible controversy. They set forth
freshly and temperately the close relation between the results of
cuneiform studies and the more familiar facts of the Old Testament,
and clearly state the conclusions of European scholarship as to the
compilation of the Pentateuch from many different sources, and as
to its dependence on Babylonian myths for large portions of its
primeval history.
" This interestingly illustrated and well-made version of the Lectures should
satisfy both scholars and general readers, though no doubt scholars will know
best how to appreciate the high value of its arguments. " — Scotsman.
" It is written in an interesting and arresting style, and gives the best
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The Weekly Leader.
" It is long since any book on Biblical Archeology could claim to be more
deeply interesting to inquiring minds than this volume must be admitted to be
by any thoughtful reader. . . . We believe that most readers will be
delighted with the book as a description, romantic in its realism, of actual dis
coveries, and their bearing on the accuracy of the Old Testament statements."
Christian Commonwealth.
Vol. II. THE VIRGIN BIRTH OF CHRIST: An Historical
and Critical Essay. By Paul Lobstein, Professor of Dogmatics
in the University of Strassburg. Translated by Victor Leuliettej
A.K.C., B.-es-L., Paris. Edited, with an Introduction, by Rev.
W. D. Morrison, LL.D. Crown 8vo. 3-r.
,l It should be added that Lobstein falls behind no one of those who have
refined the tone of modern controversy, that his attitude to those whose views
he opposes is considerate, his own purpose constructive for faith, and his tone
impressively reverent. Mr Leuliette's translation is in admirably clear and
good English." — Hibbert Journal.
" Professor Lobstein handles his theme with a thoroughly reverent spirit, and
the hook may be recommended to all who are in doubt as to this particular
dogma. " — Scotsman.
"No one who reads this most scholarly and convincing volume will doubt
the sincerity of the Professor's endeavour and aim; and most readers will grate
fully own the notable success he has achieved." — St Andrew.
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THE CROWN THEOLOGICAL LIBRARY— Continued,
Vol. III. MY STRUGGLE FOR LIGHT: Confessions of a
Preacher. By R, Wimmer, Pastor of Weisweil-am-Rhein in
Baden. Crown 8vo, cloth. 3.?. 6d.
Dr P. T. Forsyth, Principal of Hackney College.— "A beautiful translation
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" It is a book^ which will appeal to ministers who are anxious to preserve
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"Well worth translating and adding to the Crown Theological Library. It
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"This is a delightful book, for we have in it, not the result of scholarship,
though that is sound^wd wide, but the faithful record of the victorious struggles
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thoughtful man in this critical age. The book has one of the marks of true
greatness — absolute sincerity. The entire courage, simplicity, and clearminded-
ness with which Wimmer faces the difficulties of modern religious thought
enforce our admiration, and win our trust and sympathy." — Examiner.
Vol. IV. LIBERAL CHRISTIANITY: Its Origin, Nature, and
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Theologie Protestante de l'Universite de Paris. Translated and
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"The book is a powerful, lucid and interesting restatement of the position
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" Admirably translated and edited by Victor Leuliette ; is a book which will
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Vol. V. WHAT IS CHRISTIANITY? By Adolf Harnack,
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by Thomas Bailey Saunders. Crown 8vo. $s.
Prof. W. Sanday, of Oxford, in an examination of the work, says '.—' ' I may
assume that Harnack's book, which has attracted a good deal of attention in this
country as in Germany, is by this time well known, and that its merits are
recognised— its fresh and vivid descriptions, its breadth of view and skilful
selection of points, its frankness, its genuine enthusiasm, its persistent effort to
get at the living realities of religion."
" In many respects this is the most notable work of Prof. Harnack. . . .
These lectures are most remarkable, both for the historical insight they display
and for their elevation of tone and purpose." — Literature.

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Vol. VII. EARLY HEBREW STORY. A Study of the Origin,
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Vol. VIII. BIBLE PROBLEMS AND THE NEW
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Vol. IX. THE DOCTRINE OF THE ATONEMENT AND
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A.K.C., B.-es-L. Crown 8vo. 4s. 6d.
" The essay on the Atonement is a masterly outline sketch of the historical
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THE CROWN THEOLOGICAL LIBRARY-Continued.
Vol. X. THE EARLY CHRISTIAN CONCEPTION OF
CHRIST: Its Value and Significance in the History of
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Vol. XI. THE CHILD AND RELIGION. Eleven Essays. By
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Vol. XIII. THE HISTORY OF EARLY CHRISTIAN
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SCIENCE AND RELIGION. A Demonstration of the Re
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CATALOGUE OF PUBLICATIONS. 55
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