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Full text of "Leaders in the northern church : sermons preached in the Diocese of Durham"

Exeter College, 

Oxford. 




-I. 



LEADERS IN THE NORTHERN CHURCH 



\ 



A. J. Scopino 
St. Francis College 
605 Pool Road 
Biddeford, Maine 04005 



LEADERS IN THE NORTHERN CHURCH 



SERMONS PREACHED IN 



THE DIOCESE OF DURHAM 



BY THE LATE 



JOSEPH BARBER LIGHTFOOT, D.D., D.C.L., LL.D., 

LORD BISHOP OF DURHAM 



PUBLISHED BY THE TRUSTEES OF 7HE LIGHTFOOT FUND 



Hontron 
MACMILLAN AND CO. 

AND NEW YORK 
1892 

All Rights reserved 



First Edition 1890. 
Reprinted with additions 1 89 1 , T 892. 



EXTRACT FROM THE LAST WILL AND TESTA- 
MENT OF THE LATE JOSEPH BARBER LlGHTFOOT, 

LORD BISHOP OF DURHAM. 

"I bequeath all my personal Estate not herein- 
" before otherwise disposed of unto [my Executors] 
"upon trust to pay and transfer the same unto the 
" Trustees appointed by me under and by virtue of a 
" certain Indenture of Settlement creating a Trust to 
" be known by the name of ' The Lightfoot Fund for 
tl the Diocese of Durham ' and bearing even date 
"herewith but executed by me immediately before 
" this my Will to be administered and dealt with by 
"them upon the trusts for the purposes and in the 
"manner prescribed by such Indenture of Settle- 



EXTRACT FROM THE INDENTURE OF SETTLE- 
MENT OF ' THE LIGHTFOOT FUND FOR THE 
DIOCESE OF DURHAM.' 

"WHEREAS the Bishop is the Author of and is 
"absolutely entitled to the Copyright in the several 
" Works mentioned in the Schedule hereto, and for the 



vi Extract from Bishop Lightfoot's Will. 

" purposes of these presents he has assigned or intends 
"forthwith to assign the Copyright in all the said 
"Works to the Trustees. Now the Bishop doth 
" hereby declare and it is hereby agreed as follows : 

"The Trustees (which term shall hereinafter be 
" taken to include the Trustees for the time being of 
"these presents) shall stand possessed of the said 
"Works and of the Copyright therein respectively 
" upon the trusts following (that is to say) upon trust 
" to receive all moneys to arise from sales or otherwise 
"from the said Works, and at their discretion from 
" time to time to bring out new editions of the same 
" Works or any of them, or to sell the copyright in 
" the same or any of them, or otherwise to deal with 
"the same respectively, it being the intention of 
"these presents that the Trustees shall have and 
" may exercise all such rights and powers in respect 
"of the said Works and the copyright therein re- 
" spectively, as they could or might have or exercise 
"in relation thereto if they were the absolute bene- 
"ficial owners thereof.... 

"The Trustees shall from time to time, at such 
"discretion as aforesaid, pay and apply the income 
"of the Trust funds for or towards the erecting, 
"rebuilding, repairing, purchasing, endowing, sup- 
" porting, or providing for any Churches, Chapels, 
"Schools, Parsonages, and Stipends for Clergy, and 



Extract from Bishop Light foot's Will. vii 

"other Spiritual Agents in connection with the 
"Church of England and within the Diocese of 
"Durham, and also for or towards such other pur- 
" poses in connection with the said Church of 
"England, and within the said Diocese, as the 
"Trustees may in their absolute discretion think fit, 
" provided always that any payment for erecting any 
"building, or in relation to any other works in con- 
" nection with real estate, shall be exercised with due 
" regard to the Law of Mortmain ; it being declared 
"that nothing herein shall be construed as intended 
"to authorise any act contrary to any Statute or 
"other Law.... 

"In case the Bishop shall at any time assign to 
"the Trustees any Works hereafter to be written or 
" published by him, or any Copyrights, or any other 
" property, such transfer shall be held to be made for 
"the purposes of this Trust, and all the provisions 
"of this Deed shall apply to such property, subject 
"nevertheless to any direction concerning the same 
" which the Bishop may make in writing at the time 
" of such transfer, and in case the Bishop shall at any 
" time pay any money, or transfer any security, stock, 
"or other like property to the Trustees, the same 
" shall in like manner be held for the purposes of this 
"Trust, subject to any such contemporaneous direc- 
"tion as aforesaid, and any security, stock or pro- 



viii Extract from Bishop Lightfoot's Will. 

"perty so transferred, being of a nature which can 
"lawfully be held by the Trustees for the purposes 
" of these presents, may be retained by the Trustees, 
" although the same may not be one of the securities 
" hereinafter authorised. 

" The Bishop of Durham and the Archdeacons of 
" Durham and Auckland for the time being shall be 
" ex-officio Trustees, and accordingly the Bishop and 
"Archdeacons, parties hereto, and the succeeding 
" Bishops and Archdeacons, shall cease to be Trus- 
" tees on ceasing to hold their respective offices, and 
" the number of the other Trustees may be increased, 
" and the power of appointing Trustees in the place 
"of Trustees other than Official Trustees, and of 
"appointing extra Trustees, shall be exercised by 
" Deed by the Trustees for the time being, provided 
"always that the number shall not at any time be 
"less than five. 

" The Trust premises shall be known by the name 
" of ' The Lightfoot Fund for the Diocese of Durham.' " 



PREFACE TO THE FIRST EDITION. 

FOR many years past it had been Bishop Light- 
foot's intention to publish some time or other 
a volume of sermons bearing upon the history of the 
Diocese of Durham. 

A memorandum in his handwriting gives the 
whole series sketched out as follows: (i) The Celtic 
Mission of lona and Lindisfarne, (2) S. Columba, 
(3) S^^SiKald, (4) S^Aidan, (5) S. Hilda. (6) g. 
Cuthbert. (7) The Life oLBede, (8) The Death of 
Bede, (9) Benedict BJSCO& (10) Antony Bek^ (11) 
Richard de Bury, (12) Bernard Gilpin, (13) John 
Cosin, (14) Joseph Butler. Of these proposed sermons, 
the second, seventh, ninth and tenth were never 
written. In the present volume, which has been 
edited for the Trustees of the Lightfoot Fund by the 
Rev. J. R. Harmer, M.A., Fellow of Corpus Christi 
College, Cambridge, and Chaplain to the late Bishop, 



PREFACE TO THE FIRST EDITION. 

the series is now given to the world in its incomplete 
form, and a few notes have been added in illustration 
of some of the historical allusions. 

September 13, 1890. 



PREFACE TO THE SECOND EDITION. 



A SERMON on S. Columba recently preached 
** by the present Bishop of Durham has been 
added as an Appendix to this edition. Thus one 
of the gaps left by Bishop Lightfoot in the series as 
originally contemplated by him is now opportunely 
filled. 



January 23, il 



CONTENTS. 



PAGE 

I. THE CELTIC MISSION OF IONA AND LTNDISFARNE. 

Look unto the rock 'whence ye are hewn. 

ISAIAH li. i. . i 

II. S. OSWALD. 

Like unto him was there no king before him, that 
turned to the Lord with all his heart, and with all 
his soul, and with all his might, 

i KINGS xxiii. 25. 
Kings shall be thy nursing fathers. 

ISAIAH xlix. 23. . 19 

III. S. AlDAN. 

The glory of children are their fathers. 

PROVERBS xvii. 6. . 37 
iv. S. HILDA. 

/ arose, a mother in Israel. 

JUDGES v. 7. . 55 

V. S. CUTHBERT. 

A thousand years in Thy sight are but as yesterday. 

PSALM xc. 4. . 71 



xii CONTENTS. 

PAGE 

vi. THE DEATH OF BEDE. 

// is finished. 

S. JOHN xix. 30. . 87 

vn. RICHARD DE BURY. 

Let us now praise famous men and our fathers 
that begat us.... Their seed shall remain for ever, 
and their glory shall not be blotted out. Their 
bodies are buried in peace; but their name liveth 
for evermore. 

ECCLESIASTICUS xllV. I, 13, 14. . 103 

VIIT. BERNARD GILPIN. 

Be ye thankful. 

COLOSSIANS iii. 15. . t?i 

ix. JOHN COSTN. 

Thou shalt be called the repairer of the breach, 
the restorer of paths to dwell in. 

ISAIAH Iviii. 12. . 137 

x. JOSEPH BUTLER. 

And they shall see His face. 

REVELATION xxii. 4. . 159 

APPENDIX. S. COLUMBA. 

They that seek the Lord shall not want any 

good thing. 

PSALM xxxiv. 10. 

(Sermon by the Right Reverend B. F. WESTCOTT, 

D.D., D.C.L., Lord Bishop of Durham) . .173 

NOTES 191 



THE CELTIC MISSION 



OF 



IONA AND LINDISFARNE, 



D. s. 



PREACHED IN THE CATHEDRAL CHURCH OF S. NICHOLAS, 
NEWCASTLE-UPON-TYNE, IN THE OCTAVE OF THE DEDI- 
CATION SERVICES. 



November 20, 1887. 

Twenty-fourth Sunday after Trinity. 



Look unto the rock whence ye are hewn. 

ISAIAH li. i. 

AT a great crisis in their national history the 
prophet directs the thoughts of the chosen people 
to the lessons of a remote past. He bids them find 
inspiration and guidance in the first beginnings of 
their race. They were separated by a chasm of 
twelve or thirteen centuries from the day when their 
shepherd forefather left his far-off Syrian home to 
grasp the splendid destiny which God's purpose had 
marked out for his race. Yet this long interval, with 
its amazing vicissitudes, had not broken the continuity 
of their national life. The prosperity of a Church, as 
of a Nation, depends largely on its connexion with 
the past. Progress is not severance. A healthy 
Church is not indeed the slave, but it is essentially 
the child and the pupil, of the past. The accumulated 
lessons of its bygone history are its rich inheritance, 
lessons learnt alike from its failures and its successes. 

Shall I do wrong then, if, on this last morning of 

12 



4 DURHAM SERMONS. 

your dedication festival, I plant my foot in the pro- 
phet's tracks, and invite you, the latest sons and 
daughters of the Northumbrian Church, to look to 
the rock whence you were hewn, to glance for a few 
moments at the earliest history the Celtic period 
of the Northumbrian Church, and to draw thence the 
inspiring lessons which it promises to yield ? In 
this octave of dedication services you celebrate the 
transformation of the ancient parish church into the 
cathedral of a new diocese ; but this building, so 
transformed, is the outward embodiment, the local 
symbol, of the latest development of the Northum- 
brian Church the foundation of the see of Newcastle. 
Is it not then an opportune moment to revert to the 
cradle of its history, and thus link together the last 
days with the first in the bonds of a natural piety? 
In this long lapse of time much has happened. The 
English Crown, the English Parliament, the English 
Nation itself, have come into being. But what then ? 
The interval between this latest growth of the Nor- 
thumbrian Church and its earliest beginnings is 
roughly the same as that which separated the pro- 
phet's utterance in the text from the call of Abraham, 
the forefather of the race. The value of the lessons 
is only increased by the lapse of time. 

And indeed there has been no more brilliant 
epoch in the history of Northumbria than those 



THE CELTIC MISSION. 5 

earliest days. Northumbria has never since been so 
great a power in England, or indeed in Christendom, 
as she was in that remote age. Northumbria bore the 
chief part in the making of the English Church, as 
she did likewise in the making of the English State. 

Shall I be thought to overstrain my analogy, if I 
begin by comparing the migration of S. Columba 1 
from his Irish home to the migration of Abraham 
from Ur of the Chaldees, the one the initiative of 
the Northumbrian Church, as the other was the initi- 
ative of the Israelite people ? A voluntary exile, like 
the patriarch of old, he obeyed the Divine call, and 
went forth, not knowing whither he went. He chose, 
we are told, as his adopted home the lonely, sterile, 
unlovely island which henceforth was to bear his 
name, because from its shores he could no longer 
gaze on the country which he loved with a tender, 
passionate love. Passionate indeed he was; pas- 
sionate in his wrath, as he was passionate in his love. 
His was no faultless character. He had all the 
defects and all the virtues of his race in a heightened 
form. He was headstrong alike in his attractions and 
his repulsions now fierce in his vindictiveness and 
now melting into tenderness a nature of the strongest 
contrasts, a fountain sending forth both sweet water 
and bitter. But it is not for us members of the 
Northumbrian Church to lay our finger on the dark 



6 DURHAM SERMONS. 

blots which stained so beautiful a picture. If he was 
not an apostle, not a saint, to others, at least to us, 
the heirs of his self-devotion, he was both in the 
highest degree. It is far pleasanter to note how the 
beauty of his character shone out, and the ugliness 
vanished, under the influence of his evangelistic work 
in his self-chosen exile. The very incident which led 
to this exile reveals the strong contrasts in his nature. 
He had a quarrel about the possession of a Psalter, 
which he considered to have been wrongly adjudged 
to another. He stirred up a deadly strife between 
clan and clan to avenge the wrong. Overwhelmed 
with penitence, he pledged himself to win as many 
souls to Christ, as bodies had been slain in the 
murderous conflict. His exile was the expiation of 
this sin, the redemption of this pledge. ' It is thou 
who art my father/ said the faithful disciple 2 who 
accompanied him : ' I swear to follow thee, wherever 
thou goest.' ' My country is where I can gather the 
largest harvest for Christ.' The words of the disciple 
reflect the spirit of the teacher. 

And so the harvesting of souls for Christ began. 
For thirty long years I on a was the centre of his 
evangelistic work. Never man laboured more earn- 
estly or more successfully for Christ. When the 
sixth century was fast drawing to its close he passed 
away, some three or four weeks after Augustine had 



THE CELTIC MISSION. 7 

landed on the shores of Kent. His missionary work 
was altogether independent of Rome. The Roman 
legions had long been withdrawn from Britain. They 
had never penetrated into Ireland. But the influence 
of the Roman Church was largely dependent on the 
extension of the Roman Empire. Hence Celtic 
Christianity grew up, a strictly native growth. The 
influence of Rome for long centuries was practically 
unfelt. Whether for good or for evil, the Island of 
the Saints developed a type of Christian civilisation 
and Christian character peculiar to itself. Long after 
the English Church had submitted to the Roman 
domination, the Irish Church remained essentially 
free. It was not till the twelfth century, when 
Hadrian 3 , the English pope, made over Ireland to 
Henry II, that along with the English conquest the 
yoke of Roman dictation was firmly riveted on the 
neck of the ancient Irish Church. 

This independence Columba brought with him to 
his new island-home off the west coast of Scotland, 
lona became now the light of Christendom. For 
many generations it was the centre of the great 
evangelistic movements of the time. Not England or 
Scotland only, but large parts of the Continent also 4 , 
were Christianized by these Irish missionaries, either 
from their adopted home in lona or from their 
mother country. 



8 DURHAM SERMONS. 

And what of Northumbria meanwhile? Paulinus 6 
had advanced northwards from the Roman mission 
in Kent; he had preached for a time to our pagan 
forefathers in Northumbria ; but he had made no way. 
Disheartened by his patron's defeat and death, he 
abandoned the field, and retired southward to a more 
congenial sphere of work. The country remained 
pagan still. Not a single church, not a single altar, 
no symbol of the Gospel of any kind, we are told, 
had been erected between the Forth and the Tees 8 . 
For the Christian missionary it was virgin soil still. 
Then lona stepped in, where Rome had failed. Some 
two years after the retreat of Paulinus, Aidan left the 
shores of lona, and took up his abode at Lindisfarne. 
Oswald the king, educated as an exile in lona, 
naturally sought thence the teacher who should win 
his newly-recovered kingdom for Christ. The story 
of Aidan's selection for the work is too well known to 
need repetition here. It is a noble testimony to the 
character of the man, his simplicity and his gentle- 
ness, his absolute self-renunciation and his unflinching 
faith. Never did the pure flame of the evangelistic 
spirit burn more brightly in any man. He had all 
the excellences of Columba, his melting sympathy, 
his fervid zeal, his directness of purpose. But we see 
none of the grave blots which sully the master's 
character no irascibility, no vindictiveness, nothing 



THE CELTIC MISSION. 9 

of the headstrong and ungovernable passion. The 
capabilities of the Celtic temper were moulded and 
restrained by the spirit of Christ. 

It was in the year 635 a little more than seventy 
years after Columba landed in lona, just thirty years 
after the death of Augustine that Aidan commenced 
his work. Though nearly forty years had elapsed since 
Augustine's first landing in England, Christianity was 
still confined to its first conquest, the south-east 
corner of the island, the kingdom of Kent. Beyond 
this border, though ground had been broken here and 
there, no territory had been permanently acquired for 
the Gospel. Then commenced those thirty years of 
earnest energetic labour, carried on by these Celtic 
missionaries and their disciples from Lindisfarne as 
their spiritual citadel, which ended in the submission 
of England to the gentle yoke of Christ. Not Au- 
gustine, but Aidan, is the true apostle of England. 

Before I pass away from this Celtic period the 
most attractive, and (in a spiritual aspect) the most 
splendid, in the annals of our Church and proceed 
to speak of the Roman submission, let me dwell for a 
moment on the two great facts which this history 
reveals. These are the success of the Celtic preachers, 
and the independence of these Celtic missions. 

i. Of the triumphs of the Celtic evangelists some- 
thing has been said already. If we desire to know 



IO DURHAM SERMONS. 

the secret of their success, it is soon told. It was the 
power of earnest, simple, self-denying lives, pleading 
with a force which no eloquence of words can com- 
mand. But whatever may be the explanation, the fact 
remains. lona succeeded, where Rome had failed. 

Lest I should seem to exaggerate or to heighten 
the colouring, I prefer to tell the tale not in my own 
language, but in words taken from an accomplished 
writer of the Roman Communion. 'From the cloisters 
of Lindisfarne/ writes Montalembert, ' and from the 
heart of those districts in which the popularity of 
ascetic pontiffs such as Aidan, and martyr kings such 
as Oswald and Oswin, took day by day a deeper root, 
Northumbrian Christianity spread over the southern 
kingdoms... What is distinctly visible is the influence 
of Celtic priests and missionaries everywhere replac- 
ing and seconding Roman missionaries, and reaching 
districts which their predecessors had never been able 
to enter. The stream of the Divine Word thus 
extended itself from north to south, and its slow but 
certain course reached in succession all the people of 
the Heptarchy 7 .' And again, at the close of the chap- 
ters of which these are the opening words he writes ; 
1 Of the eight kingdoms of the Anglo-Saxon Confede- 
ration, that of Kent alone was exclusively won and 
retained by the Roman monks, whose first attempts 
among the East Saxons and Northumbrians ended in 



THE CELTIC MISSION. I I 

failure. In Wessex and in East Anglia the Saxons of 
the West and the Angles of the East were converted 
by the combined action of continental missionaries 
and Celtic monks. As to the two Northumbrian 
kingdoms, and those of Essex and Mercia, which 
comprehended in themselves more than two-thirds of 
the territory occupied by the German conquerors, these 
four countries owed their final conversion exclusively 
to the peaceful invasion of the Celtic monks; who not 
only rivalled the zeal of the Roman monks, but who, 
the first obstacles once surmounted, shewed much more 
perseverance and gained much more success 8 .' Sussex 
still remained heathen ; Sussex, ' the smallest of all 
but one of the earliest founded 9 ;' Sussex, the imme- 
diate neighbour of the Roman missionaries in Kent. 
Sussex was at length stormed and taken. And here 
again the conqueror of this last stronghold of heathen- 
dom, though an ardent champion of the Roman cause, 
was a Northumbrian by birth. Wilfrid had been a 
pupil of Aidan, and his missionary inspiration was 
drawn from Lindisfarne. Was I not right then in 
claiming for Aidan the first place in the evangelisa- 
tion of our race ? Augustine was the apostle of Kent, 
but Aidan was the apostle of England. 

2. The independence of the Celtic missionary 
again is a patent fact, and stands out in strong 
contrast to later evangelistic movements in Western 



12 DURHAM SERMONS. 

Europe. Rome neither initiated, nor controlled, these 
Celtic missions. The missionaries owed allegiance, 
not to the Bishop of Rome, but to the Presbyter- 
Abbot of lona. There is no evidence that they sought 
or accepted any authoritative directions from the 
Roman mission in the south of England. Their 
usages were different in many respects from the 
usages of Rome. When these came under discussion, 
and it was a question between allegiance to lona and 
allegiance to Rome, they unhesitatingly chose the 
former. It is probable, indeed, that if asked they 
would have granted a certain precedency to the great 
patriarch of the West, the bishop of the world's 
metropolis, though of this there is no evidence; but it 
is quite plain on the other hand that in their eyes he 
had no constitutional right to command them. 
Roman direction is treated as absolutely valueless by 
them ; Roman wishes are disregarded. Sooner than 
abandon the traditions and customs of lona for those 
of Rome, they retire altogether from the field, leaving 
the rich fruits of their labours to others at the very 
moment when the harvest is full ripe. The Abbot of 
lona the successor of Columba is their acknow- 
ledged ruler, the ruler even of bishops, though only a 
simple presbyter, their superior in ecclesiastical office, 
though their inferior in spiritual functions 10 . From 
him they receive their commission, though not their 



THE CELTIC MISSION. 13 

consecration ; and to him they render their account. 
The bishop of Rome is in no sense their master. 

But this Celtic period was brought suddenly to a 
close. The rivalry between Rome and lona came to a 
head. The dispute was about matters unimportant in 
themselves 11 . There was the cut of the tonsure, a 
wholly trivial matter, in which there could not be a 
right or a wrong. There was the time of the Easter 
celebration, which was a question of convenience 
rather than principle. The real issue lay behind all 
these petty disputes. It was the alternative of 
allegiance to Rome or allegiance to lona. The con- 
ference was held at Whitby 12 . On the side of lona 
were all the great makers of England. Hilda the 
royal abbess, Colman the successor of Aidan, Cedd 
the great missionary bishop. But the fiat of the king 
prevailed. lona was defeated. The Celtic brother- 
hood at Lindisfarne was broken up. Colman retired 
with the brothers and their scholars to their Scottish 
home. 'What heart/ writes Montalembert, 'is so 
cold as not to understand, to sympathise, and to 
journey with him, along the Northumbrian coast and 
over the Scottish mountains, where, bearing homeward 
the bones of his father [Aidan], the proud but van- 
quished spirit returned to his northern mists, and 
buried in the sacred isle of lona his defeat and his 
unconquerable fidelity to the traditions of his race? 13 ' 



14 DURHAM SERMONS. 

To the English Churchman the event will suggest 
other and wider reflexions beside. 

So the Celtic missionaries laboured, and others 
were to enter into their labours. Once again the 
saying was fulfilled, ' One soweth and another reapeth.' 
But an irreparable loss was inflicted on the English 
Church by the withdrawal of this child-like simplicity, 
this generous devotion, this fervour of missionary 



zeal. Devout and upright men, like Bede 14 , even 
though their sympathies might be with Rome in 
the dispute, yet writing while the memory of these 
Celtic days was fresh, looked back with longing eyes 
on the departed glory. It was the golden age of 
saintliness, such as England would never see again. 

Yet along with this terrible loss the change 
brought some great and immediate practical advan- 
tages. To be united with Rome was to be connected 
with the centre of the highest Christian civilisation 
and art of the age. What the rude Celtic churches 
with their walls of timber and their thatch of reeds 
were to the stone buildings of the * Roman' style, 
as Bede calls it 15 , introduced by Benedict Biscop from 
the Continent, this the civilisation of lona was to the 
civilisation of Rome. Moreover, Christian Rome had 
inherited from heathen Rome her great capacity for 
organisation ; and just here lay the main defect of 
the Celtic Churches. The Celtic Churches of Ireland 



THE CELTIC MISSION. 15 

remained without regular parochial and diocesan 
organisation for many centuries later. Still the 
English subjugation brought with it the Roman 
ascendancy. The English soil was more favourable 
than the native Irish for organisation, and accordingly 
the Celtic Church of Northumbria fared better. But 
organisation was still its great want. Thus the 
connexion with Rome supplied the element of pro- 
gress which at this moment the Celtic Churches most 
needed. Moreover, the Roman submission brought 
one other paramount advantage. The development 
of England demanded unity, but unity there was not. 
Politically, the island was broken up into several 
independent kingdoms. Ecclesiastically, there were 
two independent Churches, the Celtic in the North, 
the Roman in the South. The unity of the Church 
was the first step towards the unity of the State. At 
whatever cost this unity was attained at Whitby, and 
the State soon followed in the wake of the Church. 

These immediate advantages were so tangible 
and so patent that it is no surprise to find men like 
Benedict Biscop and Chad and Bede welcoming the 
Roman submission. The tremendous ulterior conse- 
quences were quite beyond the range of human 
foresight. 

Nor must we forget that the submission required 
by Gregory and his immediate successors was differ- 



1 6 DURHAM SERMONS. 

ent in kind from the imperious demands of Rome in 
a later age. Two centuries were yet to elapse before 
the forgery of the False Decretals 16 furnished a docu- 
mentary basis for the claims of Rome. In exalting 
the power of the Roman See Gregory exerted a prac- 
tical influence second to none of his predecessors ; 
he strained the authority of the patriarchal chair to 
the utmost; he was far from consistent in his lan- 
guage. But at least he denounces 17 the title of 
' Universal Bishop ' as a proud and pestilent assump- 
tion, an act of contempt and wrong to the whole 
priesthood, an imitation of Satan, who exalted 
himself above his fellow angels, a token of the 
speedy coming of antichrist. 

Thus passes away 'this goodliest fellowship' 
' whereof the world holds record 18 / Of these splendid 
traditions, of this bright example, of these evangelistic 
triumphs, you are the heirs. This diocese of New- 
castle still enshrines the Holy Island of Lindisfarne, 
the true cradle of English Christianity. The building, 
whose completion and adornment we this day cele- 
brate, is in some sense a replacement of the older 
sanctuary. If it is ever to fulfil its mission it will 
become not only the house of more ornate and 
frequent services, of a more splendid ritual, but 
before all things the centre of intense missionary 
and philanthropic work. After all it was not the 



THE CELTIC MISSION. IJ 

splendour, but the simplicity, of lona and of Lindis- 
farne, that won England for Chvist. Times are 
changed. The evangelistic agencies of that age 
were modelled on the monastic type. None other, 
so far as we can see, would then have done the work 
so well. Times are changed. No one could wish 
now to replace the stately pile of William of Cari- 
leph by the wooden shed of Finan 19 . Art, music, 
poetry, architecture, all the choicest adornments of 
life which God has given us, these we are bound to 
render to the service of the sanctuary, not selfishly 
keeping our best for our private homes. But while 
all else changes, the spirit is unchanged. The 
simplicity, the self-devotion, the prayerfulness, the 
burning love of Christ, which shone forth in those 
Celtic missionaries of old, must be your spiritual 
equipment now. Then, when your work is done, and 
another generation shall have taken your place, it 
may be that some future Bede will again trace in 
words of tender and regretful sympathy the undying 
record of a Christ-like life and work. 



D. S. 



S. OSWALD. 



2 2 



PREACHED IN S. OSWALD'S, DURHAM, AT THE RE- 
OPENING OF THE CHURCH. 

August i, 1883. 



Like unto him was there no king before him, 
that turned to the Lord with all his heart, and with 

all his soul, and with all his might. 

2 KINGS xxiii. 25. 

Kings shall be thy nursing fathers.. 

ISAIAH xlix. 23. 

WHAT have been the relations of the Church of 
God to the kings and rulers of this world in different 
ages ? What has been the influence of those relations 
on its immediate work and on its permanent well- 
being ? How far has it gained or lost by the support 
or the opposition of the civil power? What strength, 
what weakness, what education, what corruptions, can 
be traced to its alliance or its antagonisms with the 
State or the chiefs of the State ? These are questions 
of momentous interest at all times, but never more so 
than at the present season. 

One signal crisis in the history of God's people, 
when the alliance between Church and State, between 



22 DURHAM SERMONS. 

king and priest, was most close, is the reign of that 
Jewish sovereign whose praises I have just quoted 
from the record of the Books of Kings. Alike in the 
reformation of religion and in the disasters which 
followed, the grasp of the temporal power held the 
Church tight, so that for good or for evil the destiny 
of the one was involved in the destiny of the other. 
David, Hezekiah, Josiah, these three are singled out 
by the Son of Sirach 20 as alone not defective in the 
long list of Jewish kings. All the rest ' forsook the 
law of the Most High.' But of the three thus ex- 
cepted Josiah was the most steadfast, the most 
earnest, the most courageous champion of religion 
and protector of the Church. 

The Old Testament records no more tragic 
career as men count tragic than the history of 
Josiah. A period of gross and flagrant apostasy 
has preceded. His grandfather Manasseh and his 
father Amon take their rank among the basest rene- 
gades of the Jewish sovereignty. Manasseh indeed 
repents, but Amon dies impenitent. l Amon,' we are 
told, 'trespassed more and more.' Idolatry was 
rampant everywhere. The worship of Baal and 
Ashtoreth, of Chemosh and Milcom, all the cruelties 
and all the profligacies which accompanied the foul 
rites of the gods of the heathen, ran riot in the land. 
Amon was murdered by his subjects. Josiah, then a 



S. OSWALD. 23 

young child, succeeded to this inheritance of corrup- 
tion and disorder. At once everything is changed. 
The young king ' walked in all the ways of David his 
father, and turned not aside to the right hand or to 
the left.' The book of the law was rediscovered. The 
covenant with God was renewed. The land was 
swept clean of its idolatry and its abominations 
clean 'as a man wipeth a dish, wiping it and turning 
it upside down.' The restoration of religion culmi- 
nated in a great celebration of the chief national and 
religious festival, a celebration which was renowned 
through after-ages. 'There was not holden such a 
passover from the days of the judges that judged 
Israel, nor in all the days of the kings of Israel, nor 
of the kings of Judah.' What testimony more com- 
plete could we desire to the fervour, the devotion, the 
severe conscientiousness of this king, whose fidelity 
to the God of Abraham gilded the eventide of the 
kingdom with a parting glory, ere it set in darkness? 
Might not the sacred chronicler with justice record 
that 'like unto him was there no king before him... 
neither after him arose there any like him ? 21 ' 

Yet the next recorded incident is that he was 
cut off prematurely, cut off suddenly, cut off in his 
mid-career . of pious service to Jehovah, cut off by 
a heathen king at the head of a heathen host. 
This was the beginning of the end. When Josiah 



24 DURHAM SERMONS. 

was lost, all was lost. Therefore we are told 'All 
Judah and Jerusalem mourned for Josiah.' The 
mourning of Hadad-rimmon 22 became henceforth the 
type and proverb of a great national grief. Megiddo 
was a household word for a mighty overthrow. 
Where else should the Apocalyptic seer 23 place the 
great and final conflict, when the powers of Satan 
should muster against the armies of the Lord, but in 
this great scene of conflict and agony, in Armageddon, 
the * Hill of Megiddo ' ? For many generations the 
day of Josiah's death was kept as a day of mourning 
by the nation. ' All the singing men and the singing 
women spake of Josiah in their lamentations to this 
day, and made them an ordinance in Israel.' Had 
not the men of that generation just cause to complain 
that the fathers had eaten sour grapes, and the 
children's teeth were set on edge ? Manasseh and 
Amon had sown the wind, and Josiah must reap the 
whirlwind. 

Analogies have not unnaturally been sought to the 
person and history of Josiah in sovereigns of later 
ages. The reign of our sixth Edward lent itself easily 
to such an application. The youth of the king, the 
reformation of religion, these two facts combined were 
enough to suggest the parallel. In both cases also the 
sovereigns came to an untimely end. But here the 
resemblance ceased. There was only a sharp contrast 



S. OSWALD. 25 

between the wasting away of the boy-king before he 
had attained his sixteenth year on a lingering sick-bed, 
and the mortal wound which carried off the Jewish 
monarch in the prime of mature age on the battle- 
field. 

A truer parallel might be found in the great 
Northumbrian king, whose name is borne by this 
church, and whose memory we are bound this day to 
celebrate. Listen to these words: 'The remembrance 
of Oswald is sweet as honey in all mouths, and as 
music in a banquet of wine. He behaved himself 
uprightly in the conversion of the people, and took 
away the abominations of idolatry. He directed his 
heart unto the Lord, and in the time of the ungodly 
he established the worship of God.' Might we not 
imagine that we had here the language of Bede or 
Adamnan describing the hero-saint of Northumbria ? 
Yet the passage which I have quoted is taken word 
for word from Ecclesiasticus 24 , with only the substitu- 
tion of a name, Oswald for Josiah. 

Like the Jewish king, Oswald succeeded to the 
throne after a period of apostasy. The year im- 
mediately preceding was the darkest in the annals 
of Northumbrian Christendom. The two kings of 
Northumbria, Osric of Deira and Eanfrid of Bernicia, 
renounced the faith of Christ, in which they had been 
brought up. Osric was the cousin, and Eanfrid the 



26 DURHAM SERMONS. 

brother, of Oswald 25 . Thus Oswald, like Josiah, suc- 
ceeded to a heritage of apostasy, bequeathed to him 
by his own blood-relations. In after-ages this dark 
year was not reckoned by the names of the perfidious 
sovereigns, but added, so Bede tells us 26 , to the reign 
of their successor, ' Oswald, the man beloved of 
God.' The apostasy of the Northumbrian kings was 
not the only calamity which overwhelmed the Church. 
The Northumbrian prelate Paulinus had deserted his 
post, and found refuge in the South. 'This ill-omened 
year,' says Bede 27 , ' remains to this day hateful to all 
good men.' The Church was disorganised, desolated, 
almost pulverised. It seemed as if Christianity would 
be stamped out in these northern kingdoms. 

Like Josiah, Oswald came as a restorer. From 
the first moment he never hesitated. He took up his 
position as a Christian, and he consistently, bravely, 
faithfully maintained it to his last breath, reckless of 
all consequences to himself. He rebuilt the ruined 
walls of the spiritual Jerusalem. He re-created the 
Church of Northumbria ; and after a reign of eight 
short years he left it so strong that it had little or 
nothing to fear from the powers of this world. 

But if Oswald's career resembled Josiah's in the 
heritage to which he succeeded, if the Northumbrian 
sovereign was the counterpart to the Jewish in the 
main work of his reign, and in the resolute spirit 



S. OSWALD. 27 

which animated this work, still more striking is the 
similarity in the circumstances of their death. Both 
died at about the same age, the age which has proved 
fatal to the lives of so many famous men, the thirty- 
eighth or thirty-ninth year. Both received their 
death-wound in battle. Both died in the moment of 
defeat, leaving the pagans victorious on the field, and 
bequeathing sorrow to the Church of God, for which 
they had fought and conquered, had lived and died. 

The reign of Oswald, his whole public career so 
far as we know, eight years in all, begins and ends 
with a battle. For a just estimate of his motives, his 
character, and his worth, we have no better prepara- 
tion than a review of these two scenes of battle. 

The scene of the first battle 28 is the neighbourhood 
of Hexham, under the shelter of the Roman wall, the 
spot marked in after-ages by the Chapel of S. Oswald. 
The apostate kings have been slain in battle. 
Oswald, baptized and educated as a Christian in 
Scotland, comes to claim his inheritance, comes as the 
champion of the Church of Christ. He is met by the 
forces of the British warrior Cadwalla, the ally of the 
heathen Penda, the Mercian king. The battle is 
imminent A wooden cross is hastily constructed ; a 
hole is dug in the ground ; the king seizes the cross, 
and plants it in the earth, holds it with either hand, 
while the soldiers fill in the soil. Then he cries aloud 



28 DURHAM SERMONS. 

to his assembled troops, 'Let us all fall on our knees, 
and together supplicate the Lord Omnipotent, the 
living and the true, that of His mercy He will defend 
us from a proud and fierce enemy ; for He knoweth 
that we have undertaken a righteous war for the 
salvation of our race,' He was obeyed. This done, 
at dawn of day the soldiers advanced against the 
enemy. Their arms were crowned with victory, and 
Cadwalla the hero of forty battles and sixty 
skirmishes was slain. The name of the place, 
Heavenfield, seemed after the event to have had a 
prophetic import. Once again the visible cross had 
been the standard of victory. Once again the watch- 
word of the Christian warrior had been Hoc signo 
vinces ; but a purer, nobler, simpler, manlier heart 
beat in Oswald's breast than in Constantine's. 

The second battle-field 29 is a pathetic contrast to 
the first. The enemy here is the heathen king, the 
Mercian Penda, the old ally of Cadwalla. The scene 
of battle is called Maserfield, commonly identified 
with Oswestry Oswald's Tree, Oswald's Cross, as 
it was designated by the Britons. The pagan was 
victorious, Oswald was surrounded by the enemy, 
and slain on the field. His dying words, a prayer 
for his soldiers, passed into a proverb, ' O God, have 
mercy on their souls, said Oswald falling to the 
ground.' What wonder that in after-times the grass 



S. OSWALD. 29 

seemed to grow more green on the spot where he fell, 
that the very dust gathered from the ground was 
thought to be endowed with miraculous virtues ? 
The day of his earthly death, the day of his heavenly 
birth, was August the fifth. Year by year, as the 
season recurred, the monks of Hexham repaired 
to the scene of his first battle, there with solemn 
service to celebrate the anniversary of his last. Thus 
Oswald's earliest cross was linked with his latest. 

It is the special privilege of a bishop of Durham 
that he is surrounded on all sides with the memorials 
of an early Christendom. Just a fortnight ago I took 
occasion at the millenary festival of the church of 
Chester-le-Street to speak of the lessons bequeathed 
to us by the character and destiny of Cuthbert. My 
work to-day is a fit sequel to the former task. In the 
conventional representations of sculpture Cuthbert's 
mitred figure bears in his hands Oswald's crowned 
head. Oswald's skull was enclosed in Cuthbert's 
coffin. Oswald's parish church looks across the 
Wear on Cuthbert's great cathedral. The same 
man, William of Carileph, was, I believe, the builder 
both of the one and of the other. Having then 
spoken so lately of Cuthbert, how can I do otherwise 
than speak of Oswald to-day ? 

The Church is built on the foundation of the 
apostles and prophets; but the upper layers of the 



30 DURHAM SERMONS. 

masonry are the words and works, the lives and 
deaths, of the saints and martyrs and evangelists 
and teachers of succeeding ages. The past has much 
to teach us, if we approach it with reverence. Con- 
tempt would only blind our eyes. In many things 
we see further, much further, than Aidan and Oswald 
and Cuthbert. Strange, if it were otherwise. But 
what ground for self-complacency is there here ? 
The dwarf on the giant's shoulders has a wider range 
of vision than the giant. Our seat of vantage is a 
giant Christendom of eighteen centuries. But let us 
not deceive ourselves. Reverence is not slavery. 
We may admire the zeal and devotion, the simplicity 
and the faith, without acquiescing in the ignorance 
or embracing the superstition, of the past. We have 
need even when we are scanning the saintliest lives 
to prove the spirits, that we may choose the good and 
reject the evil. 

What then are the lessons which Oswald has 
bequeathed to us ? What has he done for us, which 
demands our thanksgiving to-day ? What was there 
in the character, the life, the work of the man, of 
permanent value for us all ? 

I. I would ask you first to consider our obliga- 
tions to him as the pioneer of the Gospel in these 
parts. He is the one human agent to whom more 
than to any other we in these regions owe our 



S. OSWALD. 31 

Christianity. I spoke of him before, as having 
re-created the Church of Northumbria. But in the 
northern of the two Northumbrian kingdoms, the 
Church can hardly be said to have existed before his 
time. Bede says distinctly that ' no sign of the 
Christian faith, no church, no altar, had ever been 
erected throughout the nation of the Bernicians' 
before Oswald planted the cross on his first battle- 
field. Nor was he content with the erection of ex- 
ternal symbols. He took immediate steps for the 
instruction of the people. Not from Rome, but from 
lona, he invited his evangelists. He himself related 30 
how on the eve of the battle of Heavenfield the 
saintly founder of lona, Columba, the apostle of the 
North, appeared to him in angelic form and shining 
raiment, bidding him, ' Be of good courage and play 
the man.' Hence it came to pass that the evangeli- 
sation of these northern counties flowed almost solely 
from Celtic, and not Roman sources. In the simple, 
wise, sympathetic, large-hearted, saintly Aidan, to 
whom Northumbria owes its conversion, we have an 
evangelist of the purest and noblest type. Hardly a 
single incident is recorded of him, which we could 
wish untrue ; and there are very few Christian saints 
and heroes in any age, of whom so much can be said. 
I know not how it is that when so many recent 
churches bear the names of Cuthbert and Oswald 



32 DURHAM SERMONS. 

and Bede, Aidan has been almost overlooked in our 
modern dedications. Yet to whom do we owe more 
than to him ? And Oswald gave us Aidan. 

2. But secondly ; we trace back to Oswald the 
earliest alliance of Church and State in these parts. 
In the fullest and best sense Oswald was a 'nursing 
father' to the Church. Oswald and Aidan worked 
hand in hand together. Aidan preached, and Oswald 
interpreted. As Moses and Aaron together led the 
chosen people through the wilderness unto the land of 
promise, as Zerubbabel the son of Shealtiel and 
Joshua the son of Josedech worked together in 
repairing the walls of the Holy City and in building 
the House of God, so Oswald the king and Aidan the 
bishop laboured with one mind and one soul for the 
ingathering of the wanderers and the erection of the 
spiritual temple. It is not my business now to con- 
sider under what circumstances the disadvantages 
may outweigh the advantages of a close alliance 
between the spiritual and the temporal power. But 
the ideal at least is an absolute union between the one 
and the other, so that the kingdom of this world may 
be the kingdom of Christ. And in those rude ages 
under sovereigns like Oswald, who can doubt that the 
spread of the Gospel and the consolidation of the 
Church gained enormously by the alliance ? 

3. But again; our thanksgiving is due also for 



S. OSWALD. 



33 



the personal character of the king. Nursing fathers 
of the Church have not always led the saintliest lives. 
The character of Constantine will not bear very close 
inspection. Even rapacity and greed and selfishness 
may by God's good providence be used as instruments 
of religious reform or spiritual advancement. But 
there is always some loss in such cases. It was said 
by a famous heathen writer of old 81 that states would 
then be governed perfectly when kings were philoso- 
phers, and philosophers were kings. We may fitly 
adopt and modify this saying. In the Christian ideal 
of human society kings should be saints, and saints 
should be kings. The combination is rare. As we 
have had kings who were not saints, so also we have 
had saints on the throne who were not kings. 
Edward the Confessor and Henry the Sixth were in 
some sense saints, but they were deficient in kingly 
qualities. On the other hand, in Alfred of England 
and S. Louis of France the king and the saint are 
combined. In this small class of kingly saints and 
saintly kings Oswald takes his rank. He was every 
whit a king. In a short reign of eight years he 
placed Northumbria once more united and organised 
at the head of the kingdoms of the Heptarchy. He 
himself became the chosen suzerain of the whole 
English people. But he was not less a saint. He 
was profuse in almsgiving ; he spent whole hours 
D. S. 3 



34 DURHAM SERMONS. 

during the night in prayer. His first and his last 
recorded public utterances, as we have seen, were 
prayers. A cross began and a cross ended his 
reign. 

4. And this brings me to speak of the fourth 
and last lesson which I desire to draw from Oswald's 
career. The end of Oswald's life, like the end of 
Josiah's, was an outrage on poetic justice. But God's 
ways are not our ways. The defeat and slaughter 
of men like Josiah and Oswald is a voice from God 
declaring in emphatic tones to those who have ears to 
hear that death is not the end of all things; that this 
life is only the germ of the true life ; that the fleeting 
'now' is as nothing to the never-ending hereafter. 
What is the momentary death-pang, what is the 
transient disaster, when brought face to face with 
eternal being ? Their mortal bodies might die ; but 
their work could not die; they themselves could not 
die. The anniversary of Josiah's death was celebrated 
by loud wailing and national lamentation. On the 
anniversary of Oswald's death thanks were given to 
Almighty God 'for the gladsome and holy rejoicing of 
this day' I am quoting the words of the old col- 
lect 32 . Whence this difference ? Is it not that Christ's 
passion and resurrection have shed a glory over death, 
as the portal of eternity ? Christ brought life and 
immortality to light. After all was the cross of 



S. OSWALD. 35 

suffering at Oswestry so unfit a sequel to the cross 
of self-dedication at Heavenfield ? 

Lord, teach us this lesson of Oswald's life, of 
Oswald's death ; teach us always in joy and in 
sorrow, in success and in adversity, in victory and 
in defeat, to bear Thy cross now, that we may wear 
Thy crown hereafter. 



S. AIDAN. 



PREACHED AT THE CONSECRATION OF S. AIDAN'S 
CHURCH, BLACKHILL. 

December 7, 1885. 



The glory of children are their fathers. 

PROVERBS xvii. 6. 



' AT this time there befell a great slaughter, none 
greater in the Church or nation of the Northumbrians.' 

This is the language of Bede 83 , describing the 
disastrous defeat at the battle of Hatfield in 633 a 
great crisis in the history not of Northumbria only, 
but of England. It seemed for the moment as if the 
unity and the evangelisation of England were inde- 
finitely postponed. Of the allied chieftains who dealt 
the fatal blow, the one the Mercian Penda 34 , a pagan 
still, was an enemy by religion, the other the British 
sovereign Cadwalla, though professedly a Christian^ 
yet only in semblance a friend by creed, was an enemy 
by race. The Northumbrian king Edwin was slain ; 
neither age nor sex was spared ; Christianity was 
stamped out. 

Only six years before this date Edwin had avowed 



4O DURHAM SERMONS. 

himself a convert to Christianity. The Roman mission- 
ary Paulinus, consecrated bishop by a successor of 
S. Augustine of Canterbury, had accompanied Edwin's 
bride, the Christian princess Ethelburga of Kent, as 
her chaplain, when she settled in her northern home. 
He had preached far and wide; he had baptized whole 
multitudes; he seemed to be carrying everything be- 
fore him. The conversion of a king in those days was 
the natural prelude to the conversion of his subjects. 
The name Pallinsbourne on the Scottish frontier 
still bears testimony to the energy and success of the 
preacher. Meanwhile the civil and political condition 
of the people was not less satisfactory. From the 
Forth to the Humber Edwin reigned over an un- 
divided Northumbrian kingdom. His name and 
power have left behind them an imperishable 
memorial in the royal city of Edinburgh. But his 
authority extended far beyond the limits of his own 
kingdom. He was acknowledged as sovereign 
lord in the other kingdoms of the Heptarchy. It 
was the first time that any English prince had held 
this proud position. His kingdom was reaping the 
fruits of a strong and settled government. It was 
remarked that now first a woman with a babe in her 
arms might have wandered from sea to sea without 
fear of molestation 35 . 

By the defeat at Hatfield all was changed. The 



S. AIDAN. 41 

Northumbrian kingdom was broken up again into two 
provinces. The two rulers were worse than pagans; 
they were apostates. They succumbed speedily to a 
foreign invader. It was the darkest year in the annals 
of Northumbria. Everywhere was dissolution, anarchy, 
ruin. The supremacy of Northumbria in the Hep- 
tarchy was gone. The hasty and superficial work of 
Paulinus had come to nought. He himself bowed 
before the storm, abandoned these northern kingdoms, 
and sought a more tranquil sphere of labour in the 
South. The night of heathendom again closed over 
the land. The first chapter in the history of North- 
umbrian Christianity was ended. The Roman mission, 
despite all the feverish energy of its chief, had proved 
a failure. A sponge had passed over Northumbria, 
and scarce a vestige of his work remained. 

It was not from imperial Rome, nor from Kent, the 
handmaid of Rome, that Northumbria was destined 
to receive her Christianity. A larger and freer spirit 
must be stamped on the English Church in her infancy, 
never to be obliterated in maturer age. The cradle of 
Northumbrian Christianity was a bleak, lonely island 
off the western coast of Scotland. Here, just seventy 
years before the epoch of which I am speaking, the 
tender, passionate, remorseful, sympathetic Irishman, 
Columba a Celt of the Celts had settled; and under 
his fostering care a religious house had sprung up, the 



42 DURHAM SERMONS. 

nursery of saints and scholars, who were to carry the 
faith of Christ and the light of learning far beyond the 
boundaries of the British Isles, beyond even the lofty 
mountain barrier of the Alps, invading Italy itself with 
a peaceful invasion. To this sanctuary of religion the 
Northumbrian prince Oswald had fled as a young lad 
on his father's death. There under the immediate 
successors of Columba he was reared and taught the 
faith of Christ. Thence he issued, a young man not 
yet thirty, to recover his hereditary kingdom. The 
light of dawn broke on the dark fatal year of North- 
umbrian annals. His arms were crowned with triumph. 
The cross was once more planted in Northumbrian 
soil. The whole kingdom was again united under the 
sway of one prince. 

At this point begins the true history of Northum- 
brian Christianity. When Oswald planted the cross 
under the shadow of the old Roman wall on the site of 
his earliest battle-field, we are expressly told that it was 
the first erected in the northern of the two Northum- 
brian kingdoms, which extended from the Forth to the 
Tees. So entirely had the whirlwind sweeping over 
the land obliterated the footprints of Paulinus. 

The cross planted by Oswald on the battle-field, 
and the victory achieved thereupon, were only the 
type of the spiritual efforts and the spiritual conquests 
which were to follow. Not content with fixing the 



S. AIDAN. 43 

outward symbol of man's redemption in his native 
soil, he would plant the cross of Christ in the 
hearts of his people. To lona, the home of his own 
spiritual nurture, he betook himself for aid. The 
response was worthy of the appeal. Just twelve 
centuries and a half ago, in the year 635, Aidan, 
consecrated bishop, left the shores of lona, and fixed 
his head-quarters in Lindisfarne, the Holy Island of 
the eastern coast, almost beneath the shadow of the 
rock fortress of Bamborough, the residence of the 
Northumbrian kings. 

I may be pardoned this day, if I tell once again 
the oft-repeated tale of Aidan's selection for the 
office 36 . He was not the first choice of his spiritual 
superiors for this arduous work. The first missionary 
sent out from lona had failed signally, even more 
signally than the Roman Paulinus. He returned 
speedily to lona disheartened, reporting that these 
Northumbrians were a stubborn and impracticable 
people, with whom nothing could be done. Aidan 
was present at this conference. He broke in, ' Brother, 
it seems to me that thou hast been unduly hard upon 
these untaught hearers, and hast not given them first 
according to the Apostle's precept the milk of less 
solid doctrine, until gradually nurtured on the Word 
of God they should have strength enough to digest 
the more perfect lessons.' All eyes were turned upon 



44 DURHAM SERMONS. 

the speaker. Here was the very man whom the work 
demanded. The humility, the patience, the gentle 
sympathy, the wise discretion, the whole character of 
the man flashes out in this simple, eager utterance. 

I know no nobler type of the missionary spirit 
than Aidan. His character, as it appears through the 
haze of antiquity, is almost absolutely faultless. 
Doubtless this haze may have obscured some imper- 
fections which a clearer atmosphere and a nearer view 
would have enabled us to detect. But we cannot have 
been misled as to the main lineaments of the man. 
Measuring him side by side with other great mission- 
aries of those days, Augustine of Canterbury, or 
Wilfrid of York, or Cuthbert of his own Lindisfarne, 
we are struck with the singular sweetness and breadth 
and sympathy of his character. He had all the 
virtues of his Celtic race without any of its faults. A 
comparison with his own spiritual forefather the 
eager, headstrong, irascible, affectionate, penitent, 
patriotic, self-devoted Columba, the most roman- 
tic and attractive of all early medieval saints 
will justify this sentiment He was tender, sym- 
pathetic, adventurous, self-sacrificing; but he was 
patient, steadfast, calm, appreciative, discreet before 
all things. ' This grace of discretion/ writes Bede 37 , 
'marked him out for the Northumbrian mission; 
but when the time came he was found to be adorned 



S. AIDAN. 45 

with every other excellence/ This ancient historian 
never tires of his theme, when he is praising Aidan. 
' He was a man/ he writes, ' of surpassing gentleness, 
and piety and self-restraint.' Among other traits of a 
holy life 'he left to the clergy a most wholesome 
example of abstinence and continence/ ' He lived 
among his friends none otherwise than he taught/ 
' He cared not to seek anything, to love anything, 
belonging to this world/ He was incessant in his 
journeys through town and country, always travelling 
on foot where it was possible. Those who accom- 
panied him on his walks were expected to occupy 
themselves in reading the scriptures or learning the 
psalms; 'a strange contrast,' adds Bede, 'to the sloth- 
fulness of our own age/ He redeemed many captives, 
and educated them when redeemed for the priesthood. 
He rebuked the misdemeanours of the wealthy with- 
out fear or favour. He was most merciful and kindly 
to the poor, a very father to the wretched. On one 
occasion king Oswyn had given him a fine horse, suit- 
ably caparisoned, to carry him on his frequent journeys 
through field and flood. A poor man came in his way 
and asked an alms. He dismounted and gave the 
horse to his petitioner. The king, hearing of this, 
remonstrated : ' Were there not poorer horses, or other 
less costly gifts, to bestow upon a beggar?' His reply 
combines the quick repartee of the Irishman with the 



46 DURHAM SERMONS. 

earnestness of a devout Christian soul, 'What saycst 
thou, king ? Is yon son of a mare more precious in 
thy sight than yon son of God? 38 ' The secret of his 
power reveals itself in this rejoinder. He treated all 
men, even the lowliest, not only with sympathy as 
brothers, but with reverence as sons of God. 

We may confidently accept everything that Bede 
tells us in praise of S. Aidan. The channels through 
which the information has passed were not too partial 
to the theme of their eulogy. Roman supremacy 
prevailed before Bede wrote. Aidan had not acknow- 
ledged this foreign allegiance. He owed obedience, 
not to Rome, but to lona. Along with his spiritual 
fathers and brothers, he accepted the rule of 
S. Columba, and he rejected Roman usages. This 
was a grave offence with Bede's contemporaries. In 
Bede's language Aidan's was a zeal for God, but not 
according to knowledge. But Bede was a truthful 
and a kindly man, and he could not withhold the 
rich tribute of admiration due to the apostolic zeal 
and simplicity of the evangelist of Northumbria. 

Do we wonder that a character so deep and yet so 
attractive drew men after it with the cords of power 
and of love ? Daily, we are told, recruits came in 
from the West, and ' preached the word of faith with 
great devotion.' Churches were built ; crowds of 
people flocked to hear the message ; lands were given 



S. AIDAN. 47 

for religious purposes ; monasteries and schools were 
built, where English children were taught by Celtic 
missionaries from Ireland and from the Scotch coast. 
Aidan was both a diligent student and an assiduous 
teacher. He would not have been true to his spiritual 
nurture otherwise. lona was at this time the focus of 
intellectual light to Western Christendom. It is a 
curious fact that the great crisis in Columba's life is 
said to have been a quarrel for the possession of a 
book the Battle of the Psalter when the blood 
shed through his means filled his soul with penitential 
remorse and drove him to perpetual exile in lona, 
there to atone for the slaughter of bodies by the con- 
version of souls. Aidan saw that if the foundations 
of the Church were to be solidly laid, education must 
be a chief part of his work. He gathered about him 
a class of the most promising lads, twelve in number, 
many of them famous in after-life. He seems to have 
had a remarkable insight into character. The same 
appreciation, which led him to recall Hilda to his 
side for an important work, would guide him in the 
selection of his pupils. Among the members of his 
class were Eata, his successor in the see of Lindis- 
farne, and the two brothers Chad and Cedd 39 , the 
evangelists of southern England ; and Wilfrid, the 
most famous of northern Churchmen in the succeed- 
ing age. 



48 DURHAM SERMONS. 

Aidan was the intimate friend and counsellor of 
two successive Northumbrian sovereigns. This close 
alliance of king and bishop contributed largely to 
the progress and the evangelisation of England. Of 
these two sovereigns, the first, Oswald, immediately 
on his accession had brought him from his northern 
home to take charge of the mission ; the death of the 
second, Oswyn, preceded his own by a few days. 
Thus his episcopate was co-extensive with the two 
reigns. 

The death of Oswyn was a fatal blow to him. 
Twelve days later, leaning against a wooden buttress 
at the west end of the church of Bamborough he 
breathed out his soul, on the last day of August 651. 
The day is fitly designated in the Calendars, 'Aidan's 
Rest,' Quies Aidant. It was a tranquil close to a 
tranquil life; most tranquil within, but most laborious 
without. 

Once again, as he mentions his death, laying aside 
his Roman partialities, Bede turns aside to pay his 
parting tribute of respect to so much worth. Though 
not approving his Easter usage, he feels himself 
constrained, he tells us, as a truthful historian to 
praise what deserves praise, his diligent pursuit of 
peace and love, of chastity and humility ; his spirit 
superior to avarice, and contemptuous of pride and 
vain-glory ; his assiduity in doing and teaching the 



S. AIDAN. 49 

heavenly precepts ; his industry in reading and in 
vigils; his resoluteness, alike in condemning the proud 
and powerful, and in comforting the feeble, in reliev- 
ing the poor and upholding clemency. 'In short,' he 
adds 40 , 'he was careful not to neglect any duty which 
he had learnt from the writings of the evangelists and 
apostles and prophets, but to put every one in 
practice with all his might. These features,' he con- 
tinues, 'I heartily cherish and love, because I believe 
them to be well-pleasing to God.' 

Is not the memory of such a man the truest of 
saints and the greatest of benefactors an undeserved 
inheritance which we too are bound to cherish with 
affectionate reverence ? Yet, while S. Cuthbert has 
been honoured with memorials far and wide, not a 
single church, so far as I remember, has been dedicated 
to S. Aidan within this county of Durham in ancient or 
modern times. This neglect is not difficult to explain. 
His divergence from the Roman usage was a fatal 
barrier to a just recognition, while Rome gave the law 
to Western Christendom ; and the precedent thus set 
prevailed, even when Roman ascendancy had passed 
away. 

Aidan was succeeded by Finan, a man likeminded 

with himself; and Finan by Colman. Both alike 

came, as he had come, from the parent monastery of 

lona. Both alike adhered, as he had adhered, to the 

P. S. 4 



5O DURHAM SERMONS. 

usages of S. Columba. The three episcopates together 
covered a period of thirty years. Then came a change. 
At the synod of Whitby, despite Colman and Hilda, 
the use of Rome prevailed over the use of lona by the 
influence of the king. Colman, the last of the Celtic 
bishops, retired with a large band of followers from 
Northumbria. A new volume in the history of the 
Northumbrian Church was opened, with the impress 
of Rome upon its pages. The age of Oswald and 
Aidan and Hilda was past. 

This was the first rivet of the Roman yoke, which 
was to press so heavily on England in the generations 
to come. Yet it would be foolish to ignore the 
immediate advantages of this submission. The 
Church of England needed unity before all things. 
But this was impossible, while there was one Church 
in the North looking to lona for guidance, and another 
in the South owing allegiance to Rome. Moreover, 
the fuller development of the English Churcn required 
that it should be drawn into the main stream of 
Christian civilisation, which at this time flowed 
through Rome. While we are thankful that the 
foundations of our Northumbrian Church were laid on 
the simplicity and devotion, the free spirit, the tender- 
ness and love, the apostolic zeal of the missionaries of 
lona, we need not shrink from acknowledging that she 
learnt much from the more complete organisation and 



S. AIDAN. 5 l 

the higher culture, of which Rome was then the school- 
mistress. 

Nor may we forget that the claims of Rome in 
this early age were modest indeed compared with her 
later assumptions. It is an enormous stride from the 
supremacy of Gregory the Great, as the patriarch of 
the West and the father of the English Church in the 
sixth century, to the practical despotism claimed by 
Hildebrand and Innocent III in the eleventh and 
succeeding centuries, as it is again a still vaster stride 
from the latter to the absolute infallibility asserted 
by Pius IX in the nineteenth century. Was it not 
Gregory the Great himself who denounced the title of 
' Universal Bishop ' as a blasphemy against God, who 
declared that in arrogating this title the Patriarch of 
Constantinople treated the whole episcopal order with 
contempt, and who maintained that the Apostles 
themselves even Peter, the chief of the Apostles 
though heads of their own particular branches, were 
only members of the universal Church ? 

Our act of dedication this day is a tribute to a 
memory which ought to be very sacred to us all. Nor 
will it stand alone. Already one new parish on the 
south, and another on the north, of the Tyne have 
been created, bearing this same honoured name 41 . The 
cloud which so long has obscured the renown of this 
saintliest of saints and truest of evangelists is passing 

42 



52 DURHAM SERMONS. 

away. ' The glory of children are their fathers.' We 
English Churchmen have a spiritual ancestry great 
and glorious, such as few Churches can boast. Of all 
the famous names of saintly heroes of the past, none 
shines with a brighter or more heavenly lustre than 
Aidan, the founder of the family. Pouring out our 
thanksgiving to God to-day, we will remember the 
debt which we owe to His faithful servant who claims 
our homage. 

There is first the most obvious obligation to him 
as our first evangelist. He laid the foundations of 
the Northumbrian Church deep and strong. In 
sixteen years he accomplished for Northumbria and 
for England a work, which in less devoted hands 
might have demanded the labours of many gene- 
rations. 

Secondly, he is a true type and symbol of the 
freedom of the Church of England. Through the 
long ages of Roman domination the English Church 
was the least enslaved of all the Churches. Her 
statute-book is a continued protest against this 
foreign aggression. Her ablest kings were the reso- 
lute opponents of Roman usurpation. When the yoke 
was finally thrown off, though the strong will of the 
reigning sovereign was the active agent, yet it was the 
independent spirit of the clergy and people which 
rendered the change possible. Hence there was no 



S. AID AN. 53 

break in the continuity of the English Church. Of 
this independent spirit which culminated in the 
Reformation, Aidan, our spiritual forefather, as we 
have seen, was the earliest embodiment. 

And our thanksgivings are due not less for the 
splendour of a great pattern. No example is so 
potent as the example of a famous ancestry. It is a 
strength and an inspiration to their descendants. 
The fine old maxim reminds us that nobility obliges. 
The baseness of degenerate sons becomes all the 
more base by contrast with the worth of their fathers. 
You have acknowledged the obligation to-day by the 
dedication of this church. Henceforward Aidan's 
name and example will be ever before you. Year by 
year you will hold your parish festival ; and what 
fitter time can you select for this purpose than the 
last day of August the anniversary of 'Aidan's rest'? 
Thus year by year the lesson will be set vividly 
before your eyes. On this bright joyful day, when 
months of labour and anxiety are crowned by the 
consecration of your church, what better prayer can 
I offer for you, and you for yourselves, than that you 
all clergy and laity alike may tread in the footsteps, 
and be animated by the spirit, of Aidan your saintly 
forefather ? With your larger opportunities, and 
your wider intellectual range, what may you not 
achieve, if you reproduce in your lives the humility, 



54 DURHAM SERMONS. 

the holiness, the unbounded self-devotion, the un- 
failing sympathy and love, of this ancient servant of 
God ? Believe it ; ' the glory of the children are their 
fathers.' 



S. HILDA. 



PREACHED AT THE CONSECRATION OF S. PAUL'S 
CHURCH, WEST HARTLEPOOL. 



November 18, 1885. 



/ arose, a mother in Israel. 

JUDGES v. 7. 

THE period of Israelite history comprised in the 
Book of Judges is briefly summed up in one expressive 
sentence ; ' Every man did that which was right in 
his own eyes.' It was a period of disorganisation 
and tumult. A judge arose in this place or in that. 
He was acknowledged by one tribe and repudiated 
by another. The nation was exposed to repeated 
and disastrous attacks from the surrounding peoples. 
There was no central authority at home. Again and 
again Israel lay at the mercy of her enemies ; again 
and again by an unforeseen deliverance the nation 
was saved from extinction. It was a unique chapter 
in the world's history this career of the Jewish 
people, ' persecuted but not forsaken/ ' chastened but 
not killed,' ' dying, and behold it lived.' 

An eventful moment had arrived in this critical 
epoch when the words of the text were spoken. The 



58 DURHAM SERMONS. 

enemy were pressing hard upon the chosen people. 
Their counsels were paralysed by the apathy of 
despair. They could only hang their hands and 
await their fate. Suddenly a woman's voice was 
heard amidst the confusion and dismay. A woman's 
hand was raised to wave them forward to battle. She 
Deborah arose, a mother in Israel. The foe was 
vanquished; the terror passed away; the sunlight 
broke once more through the darkness. A fresh 
lease of life was granted to the nation. 

This prominence of a woman guiding the destinies 
of the people has, so far as I remember, no parallel 
in the great classical nations of antiquity, Greece and 
Rome. They had their able and resolute women, wives 
and mothers of princes, who exercised a vast influence 
too often a pernicious influence on the fortunes of 
their country ; but neither in Greece nor in Rome at 
least in their palmy days was there one of whom it 
could be truly said that she was a mother of her 
people, not one who beat back the enemies of her 
country and gave the land rest. Greek and Roman 
history can produce more than one parallel to Atha- 
liah or to Jezebel, but none to Deborah. 

Standing out in Jewish history a unique and 
stately figure, Deborah is herself a prophecy and a 
foreshadowing of that larger dispensation, when the 
Oriental and the Greek ideal of woman as then most 



S. HILDA. 59 

truly fulfilling her mission when seldomest seen and 
heard should be cast away as a forgotten thing ; 
when ' in Jesus Christ ' there should be ' neither male 
nor female ;' but the sister and the wife, emancipated 
from their thraldom, should take their place side by 
side with the brother and the husband, as their 
counsellors and their friends. 

Not indeed that under the Gospel dispensation 
the prophetess or the judge or the warrior-chieftain 
should become the normal type of the functions of 
womanhood, the ideal of the woman's aspirations. For 
the most part, the Israel of which she is mother will 
be her own home, her own social circle, her own 
parish and neighbourhood. By her stronger affections 
and her finer sensibilities, by her greater sympathy 
and her truer tact, by her comparative physical 
weakness, by the direct demands made upon her as a 
wife and mother, she will commonly be guided to a 
less conspicuous, but not less useful, sphere of action. 
The Marys of the Gospel, the Lydia and the Priscilla, 
the Lois and the Eunice of the apostolic history, 
these and such as these are the types of Christian 
womanhood. But ever and again a great crisis will 
arise, and some heaven-sent heroine will respond to 
the call. Then it is that the peasant girl will save 
the most renowned throne in Europe, and the dyer's 
daughter will restore the most venerated see of 



60 DURHAM SERMONS. 

Christendom to its ancient home and its long-lost 
prestige. But a Joan of Arc and a Catherine of Siena 
will only appear at long intervals on the stage of this 
world's history. 

A prophecy, but only a prophecy, of the woman- 
hood of the higher dispensation ; a shadow of the 
good things to come, but not the very image. The 
song of Deborah with all its lofty patriotism, and its 
exultant faith, is not the utterance of Christian lips. 
Prophetess though she was, she falls short of the 
Gospel ideal. Her spirit, as Coleridge 42 finely puts it, 
is 'the yet not tamed chaos of the. spiritual creation/ 
In ' the fierce and the inordinate ' of her utterances, 
we are ' made to know ' through the contrast and ' be 
grateful for the clearer and the purer radiance which 
shines on a Christian's path.' 

You will have anticipated my reasons for choosing 
this theme. One subject forces itself on our notice 
to-day. Met together on the morrow of the festival 
consecrated to the memory of S. Hilda 43 , standing on 
the ground which she herself trod, and almost beneath 
the shadow of an ancient sanctuary dedicated in her 
name, how can we do otherwise than lift up our hearts 
in thanksgiving to God for her work and example to- 
day ? While our lips have hitherto named only the 
judge of Israel, the prophetess of Mount Ephraim, 
our thoughts have reverted to the royal lady, the 



S. HILDA. 6 1 

saintly abbess of Hartlepool and Whitby. How can 
it be otherwise? The church which we consecrate 
to-day is the latest fruit of a mighty tree planted by 
her between twelve and thirteen centuries ago. 

It is no strained parallel to compare her with the 
Hebrew heroine. The period of the Heptarchy was 
to England what the period of the Judges was to 
Israel. It was an epoch of ferment and disturbance, 
a great seething time, when the elements destined to 
compose the mighty England of the generations to 
come were still struggling one with another, till at 
length they settled down, and order was evolved out 
of chaos. Pagan and believer lived side by side, and 
fought one with another. Among Christian princes 
themselves the conflicts were frequent and deadly. 
Only now and then one king towered above his peers, 
and forced them to acknowledge his supremacy ; just 
as ever and again one judge in Israel mightier than 
the rest had been recognised by all the tribes as their 
supreme ruler. The Church of Christ, having a 
principle of unity in herself, was the great moral 
power which composed and harmonized these dis- 
cordant elements. The unity of the State arose 
out of the unity of the Church. In this great work of 
pacification our Northumbrian Deborah bore a con- 
spicuous part. Northumbria was then the centre and 
focus of light to England. Hilda was in God's 



62 DURHAM SERMONS. 

hands a chief maker of England, as Deborah was a 
chief maker of Israel. 

But the comparison involves a sharp contrast Our 
northern Deborah was a Christian Deborah ; like the 
Hebrew heroine of old, she too led the Lord's hosts 
against the foe ; but unlike her Israelite prototype, the 
weapons of her warfare were not carnal. There was 
nothing in her of the fierce untamed spirit, which 
bristles through the magnificent faith and ardour of 
the 'great dame of Lapidoth.' Her antagonism was 
love. Her warfare was peacefulness. By instruction, 
by example, by discipline, by deeds of kindliness and 
mercy, she subdued the enemy. We are expressly 
told that, while in the houses under her care, she 
studiously inculcated all other virtues such as justice, 
piety and chastity, yet she laid the chief stress on 
peace and love. In that last late autumn night, as it 
were yesterday, ere her spirit departed at cock-crow, 
she gathered about her her spiritual daughters, and 
with her waning breath exhorted them to keep peace 
the peace of the Gospel one towards another and 
towards all men. Though the child of a race of 
warriors, and herself bearing the name of a Saxon 
war-goddess 44 , yet she was before all things a woman 
of peace. Princess and prophetess both, she had 
her pagan counterparts in the British warrior-queen 
Boadicea, and the Teutonic seer Veleda. The com- 



S. HILDA. 63 

manding spirit, the fiery energy, the sense of a divine 
indwelling, she shared with one or other of them ; but 
the fierceness was subdued, and the exaltation was 
sanctified, by the transforming power of the word of 
Christ. The gospel of peace had triumphed. The 
flame, which a few years earlier had been lighted in 
Northumbria by the Roman missionary Paulinus, had 
flickered and died out. The true evangelisation of 
this northern kingdom commenced with the mission 
from lona. Three figures stand out conspicuously in 
this first planting of the Northumbrian Church. Two 
of these were Oswald the king, and Aidan the mission- 
ary bishop. The third is Hilda, the chief educator of 
the Northumbrian Church in this its earliest stage 
the inaugurator of the work which was afterwards 
taken up by Benedict Biscop and Bede. 

Hilda is closely connected with our own Durham. 
Of the Northumbrian royal race by birth, she returned 
at Aidan's bidding to Northumbria for the great work 
of her life. The Tyne, the Wear, the Hartlepools 
these are our three chief centres of population and 
commerce, and with all these her name is connected. 
The largest town on the Durham side of the Tyne 45 
was originally called after an ancient chapel bearing 
her name, coeval (it is thought) with the venerable 
monastery of J arrow itself though its later and 
now common designation is taken from the fisherman's 



64 DURHAM SERMONS. 

1 sheelings ' or sheds. As recently as two centuries 
ago after the Restoration I still find this town 
described as ' S. Hild's, commonly called Sheelds.' 
On the northern banks of the Wear again we are told 
she had a piece of ground allotted to her, and there 
she established on a small scale her first religious 
community. But it was in your own Hartlepool that 
she first became famous. Here she presided for many 
years over a great religious house, till she migrated 
hence to the still more famous abbey of Whitby, of 
which she herself was foundress the Beacon Bay, as 
it then was called by a doubly appropriate name, for 
it became the great centre of spiritual and intellectual 
light, amidst the darkness of the heathen night, and 
the twilight of the Christian dawn, to the storm-tossed 
and shipwrecked on the ocean of ignorance and sin, 
not in Northumbria only, but throughout the whole 
of England. 

Of this great benefactress of English Christendom 
unhappily we know but little. All our trustworthy 
information is contained in two or three pages of Bede. 
Yet even these scanty notices suggest the features of 
a striking personality. Of such advantages, social and 
intellectual, as the age afforded, she seems to have 
had her full share. She was the daughter of a kingly 
race, but her stock of experience was enriched by 
close intercourse with the ignorant and poor. Her 



S. HILDA. 65 

spiritual education again was not less wide in its 
range. Two distinct streams met together in the 
evangelisation of England. The one was the Roman 
mission under Augustine, having its head-quarters 
in Kent ; the other was the Celtic mission which 
issued from S. Columba's Monastery of lona under 
Aidan, and settled in our own Northumbria. Both 
these streams met in Hilda, though her closest as- 
sociations and her deepest sympathies were with the 
latter. She had been instructed and baptized in her 
girlhood, with her kinsfolk, by the Roman missionary 
Paulinus ; and in her mature age she had for her 
chief adviser and friend the Celtic missionary, 
Aidan. 

Those who live altogether in the world, and those 
who live altogether apart from the world, both alike 
miss some valuable elements in the discipline and for- 
mation of the character. Neither advantage was denied 
S. Hilda. Her life, sixty-six years in all, was equally 
divided. The first half was spent among her kindred 
in society : during the second half she was an inmate 
of a religious house. 

Her own natural gifts and capacities too, so far as 
the scanty notices enable us to judge, seem to have 
fitted her to make good use of these external advan- 
tages. To the Celtic and Roman influences of her 
Christian education she contributed the sterling sober 
D. S. 5 



66 DURHAM SERMONS. 

qualities of a Teutonic descent. With the tact and 
sympathy of a woman, she united the sound judgment 
and the self-restraint of a man. ' The spirit of wisdom 
and understanding, the spirit of counsel and ghostly 
strength ' were hers. The great and the lowly alike 
were drawn towards her. Kings and princes sought her 
advice in the perplexities of statesmanship ; bishops 
exchanged spiritual counsels with her. Her intellec- 
tual sympathies, we may gather, were not less wide 
than her spiritual, so far as the meagre opportunities 
of the age gave them scope. Monasteries were then 
the sole depositories of knowledge, and the sole 
schools of learning. The religious house with which 
she was connected was twofold. There was a side for 
women and a side for men an arrangement not 
uncommon in those ages. The chivalry of their 
Christianity and their race gave the precedence to 
women. Hilda ruled over both. Her house was a 
great training school for the clergy. Not less than five 
of her pupils 46 became bishops of important sees 
two of York, one of Dorchester, one of Worcester, and 
one of Hexham. This last was the famous S. John of 
Beverley. What wonder that all who came near her 
saluted her with the endearing name of ' Mother'? a 
title not as yet, it would seem, given by virtue of their 
office to abbesses of religious houses, but specially 
accorded to her, as we are told, by reason of her 



S. HILDA. 67 

signal piety and grace. She was indeed a * Mother 
in Israel.' 

Nor is it only as a school of theology, a nursery of 
clergy, that her house demands our respect. Here 
English literature was cradled. The earliest of 
English poets, Caedmon, the forerunner of Chaucer 
and of Shakespeare, of Spenser and of Milton, of 
Wordsworth and Tennyson and Browning, received 
under Hilda the training and the inspiration which 
transformed him, like Amos of old, from a simple 
cowherd into a prophet and teacher of men. If 
English poetry, in its power, its variety, its richness, 
surpasses the poetry of any other nation of the modern, 
perhaps even of the ancient, world, if it be one 
of God's most magnificent literary gifts to mankind, 
then we must contemplate with something like re- 
verential awe the house where it was nursed in its 
infancy. 

Did I exaggerate when I classed Hilda among the 
chief makers of England in the childhood of the 
English nation ? Do not the facts which I have 
mentioned justify the estimate? Nay, her position 
was dimly apprehended, even by those who lived 
near her own time. The story is told by Bede 47 , 
how shortly before her birth her mother dreamt that 
she found unexpectedly a brilliant necklace in her 
bosom of such dazzling glory that its lustre pene- 

52 



68 DURHAM SERMONS. 

trated to all parts of Britain. The dream was not 
a dream. 

But Hilda does not stand alone. She was a type, 
albeit the highest type, of a numerous band of women, 
more especially in early times, queens and princesses, 
who realised the prophetic foreshadowing, and became 
nursing mothers of their own Israel. Shall we forget 
that the two ancient universities of this land both trace 
back their spiritual descent to women of royal blood 
Oxford to S. Frideswide, and Cambridge to S. 
Etheldreda? And may we not here note the coincidence 
that the reigns of three female sovereigns, Elizabeth, 
Anne, Victoria, mark the three most signal epochs in 
the history of English literature ? 

We do well to step aside from time to time from 
the interests of the present, and record our grateful 
remembrances of bygone saints and worthies. The 
oblivion of the past is not a sign of enlightenment. It 
is rather a token of self-conceit, and self-conceit is 
blindness. In vain we flatter ourselves that we are 
giants, because we have a wider range of view 
than our fathers. We are but the dwarf seated 
on the giant's shoulders. The progress of mankind 
is built up on the achievements of successive gene- 
rations. 

But at no time is this lesson more opportune than 
now. We are met to-day for the consecration of a 



S. HILDA. 69 

building which we intend for the chief sanctuary and 
home of the spiritual work in this district. How can 
we duly express our thanksgiving for the past ? Clergy 
and laity have worked energetically together. No 
difference of opinion has disturbed the harmony of 
action. Liberal gifts have flowed in from all sides. 
The fabric has been raised far sooner than our highest 
hopes had foreshadowed. In structure and complete- 
ness it surpasses the standard which we had held 
before our eyes when we commenced. This day's 
work is the crown of your joy. But, though the crown 
of your joy, it is only the beginning of your respon- 
sibility. The visible edifice is only the scaffolding of 
the invisible. The energy hitherto directed to the 
erection of the material fabric must now be con- 
centrated on the spiritual the building piled up of 
the souls of men and cemented by faith and love, the 
temple not made by hands, the sanctuary eternal in 
the heavens. This henceforward will be the task of 
you all alike. But meanwhile what form shall our 
congratulations take ? To whom shall the praise be 
given ? Not unto us, O Lord, but rather unto those 
heroic spirits of the past, the fathers and mothers in 
Israel who have sown that we might reap ; rather 
unto those silent and faithful workers in successive 
ages, unknown and unrecorded, who have laboured 
patiently that we might enter into their labours : 



7O DURHAM SERMONS. 

rather unto these, and yet not even unto these, except 
in a lower degree. * Not unto us/ nor yet unto them, 
* O Lord, but unto Thy name give the praise.' * The 
Lord hath been mindful of us, and He shall bless us. 
He shall bless the house of Israel/ 



S. CUTHBERT. 



PREACHED AT THE MILLENARY FESTIVAL OF THE 
PARISH CHURCH OF CHESTER-LE- STREET. 



July 1 8, 1883. 



A thousand years in thy sight are but as yesterday. 

PSALM xc. 4. 

A THOUSAND years ! What a crowd of associa- 
tions are suggested by these words. What thronging 
memories of the past, what solemn reflexions on the 
present, what anxious hopes and fears for the future. 
A thousand years ! What changes have taken place 
in this long lapse of time. How many nations have 
risen and fallen ; how many dynasties have flourished 
and decayed ; how many tongues have died out ; how 
many once famous names have been forgotten. 

A thousand years ago ! We cannot by any effort 
of our imagination realise the condition of England 
at this remote period. Without a literature, without 
a parliament, without any of those developments, 
social, political, and intellectual, which make her 
what she is. A thousand years ago! When the 
pirate ancestors of the Conqueror had not yet left 



74 DURHAM SERMONS. 

their Scandinavian home to settle on the shores of 
France, and the invasion of England by Norman 
William was still an event of the remote and unfore- 
seen future. A thousand years ago ! When the 
half-legendary hero of our childhood, the great and 
wise Alfred, poet, scholar, warrior, legislator, was 
ruling as king over this land the one man who 
deserves to be regarded as the founder of our English 
literature, the unifier of our English territory, the 
chief author of our English greatness. 

Is it not a striking thought that the opening of the 
millennium, which we this day commemorate, should 
have synchronized with the reign of a sovereign who 
more than any other in the long roll of our history 
combined in himself, in the fullest measure and in 
perfect harmony, all those features which are truest 
and best in the English character ? Yes, as we give 
thanks to God this day for His manifold goodness to 
ourselves, to this parish, to the Church of this land, let 
us not forget to mingle with these our thanksgivings 
the gratitude due to His signal mercy, who in the hour 
of England's sorest need, when the land was invaded by 
foreign foes, and darkness spiritual, intellectual, and 
social was gathering fast and thick upon it, raised 
up this great deliverer, as great as he was wise, as 
pious and devout as he was great, the noblest type 
of Englishman who has ever trod this soil. Who can. 



S. CUTHBERT. 75 

say what would have become of England if Alfred 
had never been ? 

A thousand years to man is everything, and more 
than everything far transcending the reach of his 
aims, eluding even the grasp of his imagination. It 
is, we might almost say, a representation of eternity 
to him. But to God it is nothing at all. A single day 
from sunrise to sunset, a night watch come and gone 
instantaneously for the unconscious slumberer, a fleet- 
ing cloud, an arrow's flight, a twinkling of an eye 
these images are powerless to describe the nothingness 
of all measures of time to Him for whom is no before 
or after, before whose eyes the infinite past and the 
infinite future are spread as a map, to whom there is 
one eternal Now. 

This contrast, which engages the Psalmist's 
thoughts in the text, will be impressed upon our minds 
by the festival of to-day, the contrast between the in- 
finite and the finite, between the eternal mind, the 
abiding purpose of God, and the fleeting aims, the 
varying moods, the ever-changing fortunes and vicissi- 
tudes of man. For to-day we stand face to face both 
with the transitory and with the abiding. With the 
transitory ; for as we review this thousand years of 
history we are reminded how all things human 
come and go like the shadow of a dream. With the 
abiding; because through all these changes of civil, 



76 DURHAM SERMONS. 

of intellectual, of social life, one constant thread of a 
Divine purpose runs. One institution has survived 
the wrecks of ages. The Church of Christ is older 
than the English monarchy, than the English nation, 
than English law or English literature. The Church 
of Christ is the same in its essential character now as 
ever, will be the same to the end of time. It is 
subject to vicissitudes many and various; it has its 
triumphs and its defeats ; it has its seasons of error 
and sloth and incapacity and degradation, as well as 
its seasons of high enterprise and deep spirituality and 
energetic zeal; for it is administered by human agents. 
But throughout there has been a sustaining power not 
of earth; a life-germ which no antagonism of foe, 
and no recklessness of friend, could extinguish ever 
reviving, ever asserting itself, ever breaking out in 
fresh developments. This power is called in Holy 
Scripture 'the Word of God.' 'The voice said, Cry; 
and he said, What shall I cry? All flesh is grass, 
and all the goodliness thereof is as the flower of the 
field. The grass withereth; the flower fadeth; but 
the Word of our God shall stand for ever 48 .' 

We recall the story of the Book of the Gospels 49 , 
Cuthbert's own book, which the monks of Lindis- 
farne carried with them in those wanderings that 
led them at length to the very spot where this day 
we worship. They set sail for Ireland; a storm arose; 



S. CUTHBERT. 77 

the book fell overboard and was lost; they were 
driven back to the English coast; disconsolate they 
went in quest of the precious volume ; for a long time 
they searched in vain; but at length (so says the story) 
a miraculous revelation was vouchsafed to them, and 
following its directions they found the book on the 
sands, far above high-water mark, uninjured by the 
waves nay, even more beautiful for the disaster. 

Does not this story well symbolize the power of 
the Eternal Gospel working in the Church? Through 
the carelessness of man it may disappear amidst the 
confusion of the storms ; the waves may close over 
it and hide it from human sight. But lost lost 
for ever it cannot be. It must re-assert itself, 
and its glory will be the greater for the temporary 
eclipse which it has undergone. Yes, the fate of this 
Lindisfarne volume of the Gospels is a true type of 
the undying Word of God, of which it is the written 
expression. 

We celebrate to-day the millenary festival of the 
foundation of this church. But we must go two 
centuries farther back still, if we would trace its 
history to the true source. We place ourselves in 
imagination twelve centuries ago. We are in a lonely, 
barren, storm-lashed island off the Northumbrian 
coast. Cuthbert, the saintly ascetic, has retired 



78 DURHAM SERMONS. 

thither to his solitary cell retired, as the event 
proved, to die. He is there alone with the sea-birds, 
his cherished companions. For five days the storm 
prevents all communication with him. Then he is 
visited by a small company of his monks from Lindis- 
farne. The end is now at hand. Herefrid, the abbot, 
is admitted alone. He receives the last instructions 
of the saint. It is somewhere about midnight, the 
hour of prayer. The departing saint is strengthened 
for his long journey with the Communion of the body 
and blood of Christ. Then raising his hands to 
heaven 'he sped forth his spirit' these are Herefrid's 
own words ' into the joys of the heavenly kingdom.' 
Herefrid announced his departure to the brethren 
outside. They were singing the psalm which has 
justly taken such a prominent place in our service 
to-day the psalm, as it so happened, which was 
appointed in due order for the service of that night, 
Deus, repulisti nos, 'O God, Thou hast cast us out 
and scattered us abroad, O turn Thee unto us again : 
O be Thou our help in trouble; for vain is the help of 
man.' One of the monks mounted the high ground 
above the cell and held up two lighted torches one 
in either hand the preconcerted signal; and the 
brothers in far-off Lindisfarne knew that their 
spiritual father was gone. They too at this very 
time were chanting the same psalm, Deus t repulisti 



S. CUTHBERT. 79 

nos. Thus the wail of the Israelites of old was flung 
across this lonely sea to and fro from island to 
island the unpremeditated but fit funeral dirge for 
him whose destiny in death was stranger than his 
destiny in life. 

The story is recorded by Bede 50 , who heard it from 
Herefrid himself. Herefrid added that the prophetic 
import of these words was fulfilled shortly after, when 
several monks were driven forth from Lindisfarne by 
some perils which assailed them, but God soon built 
up His Jerusalem again, and restored their scattered 
remnants. Yet neither Herefrid nor Bede could have 
foreseen the far stranger fulfilment which was in store 
long after they were laid in their graves. We may 
well imagine that the monks of Lindisfarne, as 
centuries later they wandered to and fro from north 
to south, and from sea to sea bearing the body of S. 
Cuthbert, knowing not from night to night where they 
might lay their heads, recalled again and again the 
Psalmist's wail which had wafted the saint's spirit to 
the skies, Deus, repulisti nos\ and when at length 
they settled in your Chester-le-Street 61 , they would 
remember Bede's narrative, and, again in the words of 
the Psalmist, break out into thanksgiving, ' The Lord 
doth build up Jerusalem, and gather together the 
outcasts of Israel.' 

I have spoken of a thousand years, and again of 



80 DURHAM SERMONS. 

twelve hundred years; and I have asked you to throw 
yourselves back in imagination through these long 
periods, that you may trace the train of events which, 
in God's providence, has led to the festival of to-day. 
But why should you stop here ? God's purposes 
in the chain of cause and consequence are not limited 
to ten or twelve centuries. I am reminded by the very 
name of this parish that long before Aidan preached, 
or Cuthbert was born, God in His far-reaching pro- 
vidence was laying the foundations on which the 
future Church of Christ in this place should be built. 
Christ came in the fulness of time came when all 
things were prepared for His coming. Not the least 
important instruments in this preparation were the 
Romans. Is it not a significant fact that the Evan- 
gelist commences his narrative of Christ's human 
birth and life with the mention of Caesar Augustus ? 
If we were required to state briefly the services 
rendered by the Romans as preparing the way for the 
Gospel, we should say that they were twofold, order 
and intercommunication. The Romans reduced the 
nations to order; they consolidated the civilised 
world ; they united it under one rule ; they gave it 
a settled government; they placed it under the 
administration of justice ; they enforced obedience to 
the laws. This discipline of the world they exercised 
as a great military power. Again, they provided 



S, CUTHBERT. 8l 

means of communication between provinces far and 
wide ; they were the greatest road-makers that 
mankind has ever seen ; thus they opened out the 
known world to travellers. What inestimable benefits 
these two results of Roman civilisation were to the 
Apostles and first preachers of the Gospel I need not 
say. But these very functions are embodied in the 
name of this place. Chester, Castra, the military 
camp, with its regularity and its discipline, represents 
the one characteristic, the principle of order. The 
second part of the name, the Street, the Roman road 
which ran through this place, embodies the other, the 
benefit of intercommunication. So, then, in the name 
of your parish, you have a speaking lesson of God's 
far-seeing designs ; and it will give fulness to your 
thanksgiving to-day if you remember, not only what 
God has done for you since Christianity was first 
preached in these parts, but also how, long centuries 
before, the soil was prepared to receive the seed from 
the hand of the Divine husbandman. 

From the thronging historic memories which this 
festival more directly recalls, we may single out two 
great lessons the influence of a great personality and 
the discipline of a great public disaster. 

I. What was it that won for Cuthbert the 
ascendancy and fame which no Churchman north 
of the Humber has surpassed or even rivalled ? He 
D. s. 6 



82 DURHAM SERMONS. 

was not a great writer like Bede. He was not a 
first preacher like Aidan. He founded no famous 
institution ; he erected no magnificent building. He 
was not martyred for his faith or for his Church. His 
episcopate was exceptionally short, and undistin- 
guished by any event of signal importance. Whence 
then this transcendent position which he long occu- 
pied, and still to a certain extent maintains ? 

He owed something doubtless to what men call 
accident He was on the winning side in the contro- 
versy between the Roman and English observances of 
Easter. Moreover, the strange vicissitudes which 
attended his dead body, served to emphasize the man 
in a remarkable way. 

But these are only buttresses of a great reputation. 
The foundation of the reverence entertained for 
Cuthbert must be sought elsewhere. Shall we not 
say that the secret of his influence was this ? The ' T 
and the ' not I ' of S. Paul's great antithesis were 
strongly marked in him. There was an earnest, 
deeply sympathetic nature in the man himself, and 
this strong personality was purified, was heightened, 
was sanctified by the communion with, the indwelling 
of, Christ. His deeply sympathetic spirit breathes 
through all the notices of him. It was this which 
attracted men to him ; it was this which unlocked 
men's hearts to him. We are told that he had a 



S. CUTHBERT. 83 

wonderful power of adapting his instructions to the 
special needs of the persons addressed. ' He always 
knew what to say, to whom, when, and how to say it.' 

This faculty of reading men's hearts sympathy 
alone can give. And Cuthbert's sympathy overflowed 
even to dumb animals. The sea fowl, which bear 
his name 52 , were his special favourites. There is a 
pleasant story told likewise 53 , how on one occasion, 
being hungry and having no food at hand, he descried 
an eagle and bade his companion follow it. The 
attendant returned with a large fish which the eagle 
had caught in a river. He rebuked his companion, 
bade him cut the fish in two, and take half back, that 
God's kindly messenger, the eagle, might not be 
without a dinner. Other tales too are told perhaps 
not altogether legendary which testify to his sym- 
pathy with, and his power over, the lower creation. 
We are reminded by these traits of other saintly 
persons of deeply sympathetic nature, of Hugh of 
Lincoln followed by his tame swan, of Anselm 
protecting the leveret, of Francis of Assisi conversing 
familiarly with the fowls of the air and the beasts of 
the field as with brothers and sisters. 

But if the T was thus strong and deep, the 
' not I ' was not less marked ' Not I, but Christ 
liveth in me.' His fervour at the celebration of the 
Holy Sacrament manifested itself even to tears. 'He 

62 



84 DURHAM SERMONS. 

imitated/ says Bede 54 , 'the Lord's Passion which he 
commemorated, by offering himself a sacrifice to God 
in contrition of heart. 5 He died with Christ, that he 
might live with Christ. We may see many faults in 
this saint faults more of the age than of the man. 
Our reverence for him does not require us to approve 
the religious ideal which drove him to many years of 
solitary seclusion, or the religious temper which 
branded as the worst of heretics those who observed 
Easter as their forefathers had observed it. But these 
errors may well be condoned in one, of whom it can 
be truly said that * his life was hidden with Christ in 
God.' As we read Bede's life of him, amidst much 
credulous superstition we are struck with the entire 
absence of that taint of Mariolatry which poisoned 
the well-springs of a later theology. God in Christ, 
Christ in God this is all in all to him. 

2. But let me turn for a few moments to the 
other great lesson which the memories of to-day 
suggest, the discipline of a period of disaster. The 
Israelite sojourn in the desert the wanderings to and 
fro, the privations, the trials, the defeats this is the 
prototype of many a chapter in the history of 
churches, when God has led His people into the 
wilderness not to <:rush them, not to annihilate 
them, but in the prophet's words, ' to speak comfort- 
ably ' to them, to chastise with a fatherly chastisement, 



S. CUTHBERT. 85 

to amend, to purify, to strengthen, to train for a 
greater future. So it was with these Lindisfarne 
monks. We may smile at their credulity. We may 
contemn their ignorance. We may scout their old- 
world superstitions. But for those who have eyes to 
see and ears to hear, there is a sublimity of heroism 
in the faith, the constancy, the unfailing courage of 
these outcast wanderers, carrying about the body of 
their spiritual ancestor, ' perplexed but not in despair, 
persecuted but not forsaken, cast down but not 
destroyed,' reaching at length their goal and finding 
in Durham a greater Lindisfarne a sublimity of 
Christian heroism which no superficial errors can 
hide. 

We meet together to-day with no common 
feelings of joy and gratitude. We pour out our 
hearts in thanksgiving to God for His manifold and 
great mercies to the Church in this place during the 
thousand years past. We beseech Him to accept 
this fabric, renovated and adorned, as a feeble offering 
of His grateful servants. We supplicate Him to look 
favourably upon us in the years to come. The future 
is hidden from our eyes. We know not we cannot 
know what the next millennium, the next century, 
even the next decade, will bring forth. We look 
forward with the brightest hopes indeed, but not 



86 DURHAM SERMONS. 

without many grave anxieties also. It may be that 
in some form or other He will try us again, will lead 
us once more into the wilderness, will renew once 
more the discipline of the Lindisfarne wanderers. If 
such a trial should await us, then may we, with our 
higher enlightenment and our larger knowledge, not 
fall short of their patience and courage and hope. 
May our faith find expression once more in the old 
familiar words of the Psalmist, full of power and of 
pathos, which in successive generations have touched 
and solaced the hearts of mourners over the open 
grave : ' Lord, Thou hast been our refuge from one 
generation to another,' ' Thou art God from everlasting 
and world without end;' 'A thousand years in Thy 
sight are but as yesterday ;' * When Thou art angry, 
all our days are gone ;' ' Turn Thee again, O Lord, at 
the last ; and be gracious unto Thy servants/ ' Deus t 
repulistil ' Domine, refngimn! 



THE DEATH OF BEDE. 



PREACHED AT THE CONSECRATION OF S. PETER'S 
CHURCH, JARROW. 

S. Peters Day, 1881. 



// is finished. 

S. JOHN xix. 30. 

Do you ask why I have chosen these particular 
words for my text? I will answer the question by 
telling you a story. It is an old story, well-known 
everywhere, but best known here (at least I should 
suppose) in this town of J arrow where I am speaking; 
a story well-worn, but not worn out, old but fresh 
still, fresh with the freshness of perpetual youth. 

A man past the middle of life lay on his death- 
bed, surrounded by his disciples. They were sorrow- 
ing, says a bystander who relates the incident 55 , at the 
thought that they should see his face no more in this 
life. A youth was taking down some words from the 
master's lips. 'One chapter still remains/ said the 
lad, ' of the book which thou hast dictated ; and yet 
it seems troublesome to thee to ask more of thee.' 
' It is not troublesome/ said the dying man, ' get out 
thy pen and prepare, and write quickly/ So the 



9O DURHAM SERMONS. 

hours went on. At intervals he conversed with his 
scholars ; then again he dictated. At length his 
amanuensis turned to him ; ' Beloved master, one 
sentence only remains to be written.' ' Good/ he 
replied, ' write it/ After a short pause the boy told 
him that it was written. ' Good/ said he, 'it is finished ; 
thou hast said truly/ And in a few moments more 
he gave up his soul to God, with his last breath 
chanting the doxology, familiar to him, as to us. 

You have recognised the story 56 . The dying man 
was Bede ; the book, which he dictated, was the trans- 
lation of S. John's Gospel into the English tongue. 

So then these solemn words ' It is finished/ 
appropriate at all times and in all places, have a 
singular propriety in this place and at this time ; in 
this place which (whatever other and varied interests 
it may have for you) is known to the world at large 
chiefly as the home of Bede the Venerable; at this 
time, when the recent appearance 67 of the latest 
English translation of the Scriptures may well recall 
our minds to the earliest. 

* It is finished/ These words were full of meaning 
to the dying man. Three completions, three endings, 
more especially they appear to have suggested to his 
mind. 

i. There was first of all the finishing of the work 
of dictation, on which he was engaged. When his 



THE DEATH OF BEDE. 9 1 

youthful amanuensis used the words (as he appears 
to have done), it probably did not occur to him that 
they were the very words of the dying Saviour on 
the Cross. The last chapter, the last sentence, was 
written. The loving labour, on which they had been 
so long engaged, was ended. His dear master had 
lived to see the completion. It was with much joy, 
which even the sad thought of the approaching 
severance could not quench, that he announced, 'It is 
finished.' 

The incident was indeed memorable, far more 
memorable than it could have appeared to any there 
present, to the translator, to the amanuensis, to the 
sorrowing circle of scholars who stood around awaiting 
the departure of their dear master. It was satisfaction 
enough for them to think that one Gospel the chief 
Gospel was now clothed in a language which the 
people could understand. They could not foresee 
the long, glorious, and eventful history of the English 
Bible, of which this was the opening scene. To 
ourselves its true significance will appear. The names 
of Wicliffe and Tyndale, of Rogers and Coverdale, of 
a long line of martyrs and confessors in the cause of 
Biblical knowledge and truth, will rise up before us. 
To ourselves it will recall the time, the thought, the 
labour, expended upon this work of translation in 
later generations, when it passed from individuals, who 



92 DURHAM SERMONS. 

took it upon themselves of their own zeal and love, to 
committees and bodies of men duly authorised to 
exercise a common judgment. To ourselves it will 
seem to link the far-off past with the immediate 
present, the age of Bede with the age of the Victorian 
revisers. 

What is the meaning of all this ? What signifi- 
cance is there in the fact, that age after age so much 
thought and labour has been expended over this one 
book ? Whatever else may come of this latest 
revision, one result at least has been achieved. It is 
a striking testimony to the power, the worth, the 
pricelessness of the book itself. Why is it that fifty 
or sixty men have been content yes, and more than 
content to spend years upon the work, to take long 
journeys from the most distant parts of the kingdom, 
to give their time and their thoughts gratuitously, 
without even the hope of fame, for the achievement 
is the achievement of a committee, and the individual 
reaps no glory? Without the hope of fame, did I 
say ? Nay ; with the absolute certainty of censure, of 
rebuke, of misinterpretation, of imputation of motives, 
of adverse criticism of all kinds. Did their prede- 
cessors better men than they their predecessors, 
whether individuals or committees, receive any better 
treatment ? Was not our present Authorised Version, 
which all men now with justice esteem so highly, 



THE DEATH OF BEDE. 93 

decried on its first appearance, accused of faults which 
it had, and faults which it had not, of bad English, of 
bad scholarship, of bad theology ? Did not almost 
every one say then, as almost everyone says now, 
' The old is better ? ' Nay, if the recent revisers are 
surprised at all by the public criticisms on their work, 
it is by their mildness, not by their harshness. 
Judging from the experience of the past, they looked 
for a far more severe verdict on their work than has 
been pronounced. Why then did they undertake this 
thankless task with their eyes open ? Why, except 
that there is a power, a life, a spell, in that book 
which drew them by its magic ? They held it an 
honour, a privilege, as well as an obligation, to do 
what they could to set that book before the English- 
speaking people in the best form which improved 
scholarship and enlarged knowledge suggested. And 
now, with a feeling akin to that which suggested the 
words to Bede's young amanuensis eleven or twelve 
centuries ago, they say thankfully, ' It is finished.' 

2. But the words, as they were taken up and 
repeated by Bede, had a second meaning also. ' It is 
finished,' said the youth. ' Good,' replied Bede, 'it is 
finished. Thou hast said truly.' The lad spoke of the 
volume of parchment, of the writing in ink. But there 
was another writing written to the end, another volume 
closed, at that same hour, the writing of an earthly 



94 DURHAM SERMONS. 

career, the volume of a human life holy, brave, 
zealous, patient, scholarly, loving for which English- 
men, and not Englishmen only, are bound to thank 
and to praise the great Head of the Church to all 
time. All the struggles of an intense and feeling 
heart were stilled ; all the efforts of an assiduous and 
eager intellect were lulled to rest ; all the conflicts of 
a sensitive and anxious conscience were hushed in 
peace. The last letter was spelt out; the last line 
was penned ; the volume was closed, the first volume, 
the volume of Time. The next volume would open 
in Eternity. It was a solemn moment for him. 
It was a solemn moment for us, for all English 
Christians, but for you men and women of J arrow 
more especially, who are the trustees of his good 
deeds, and the heirs of his fame. 

3. I have traced two meanings of these words 
' It is finished,' as they were spoken during this last 
scene of Bede's life. But is it possible to stop here ? 
Can we fail to see a reference to them, as they were 
spoken seven centuries before by Him who spake as 
never man spake, spoken not at the supreme moment 
of an individual life, not when the volume of a saintly 
career was closed, but spoken in the supreme moment 
of the Life of Lives, spoken over the closing of a 
volume in human history ? When Bede repeats with 
such marked emphasis the words Consummatum est, 



THE DEATH OF BEDE. 95 

'It is finished/ is it not clear that he was carried away 
in imagination from the scenes immediately sur- 
rounding him, saw the Saviour's body hanging on 
the Cross of Calvary, and heard from His dying lips 
those last words announcing the completion of man's 
redemption, words which not long before he must 
have dictated to his youthful scribe ? What without 
the hopes inspired by these words were his literary 
works ? What was his laborious life ? Mere beating 
of the air, nothing more. What without this hope 
was his approaching death ? Blank despair, nothing 
less. Yes, all was completed in that sacrifice. The 
prophecies were fulfilled ; the types were realised ; 
the shadows were replaced by the substance. Sin 
was vanquished. Death was annihilated. The full 
ransom was paid, the full ransom for the sins of 
mankind, for the sins of him Bede, for the sins of you 
and me. All was over. Old things had passed away. 
All things had become new. The volume was closed. 
This hope, this joy, this glory, shone over the 
death-bed of Bede. God grant that, when our time 
comes, it may in like manner irradiate ours, yours 
and mine. 

But a great completion is after all only a great 
commencement. Wherever we say * It is finished,' 
we say in effect * It is beginning.' The goal of the 



g6 DURHAM SERMONS. 

past is the starting point of the future. ' Except a 
corn of wheat fall into the ground and die, it abideth 
alone ; but if it die, it bringeth forth much fruit/ 
' Except it die ' is written across the face of the 
spiritual world, not less than across the face of the 
natural. Dissolution, decay, disappearance, death, 
this is the condition of life. Through death all things 
pass into life. Is it not so in all the three cases, to 
which the words ' It is finished ' are applied in Bede's 
dying words ? 

We say ' It is finished ' of a book. To its author 
it is dead. But then only its true life begins. Like 
the corn of wheat, it is sown in the ground. If it is a 
fertile book, it springs up, and blossoms, and bears 
fruit a hundred or a thousand fold. Generations 
come and go, but still it blossoms, still it fructifies. I 
referred before to the Revised Translation of the New 
Testament. We have witnessed here a phenomenon 
altogether without a parallel in the history of litera- 
ture. The demand for it has far outstripped any past 
experience of publishers, has far surpassed the 
sanguine expectations of the most sanguine. It is 
sold at every railway stall and canvassed in every 
newspaper. And yet this is not a novel, not a 
sensational story, not a book of travel or adventure ; 
but an old trite well-worn book, on which some time 
and patience has been bestowed to make it speak 



THE DEATH OF BEDE. 97 

more clearly to English readers. What the future of 
this Revision may be, we know not. This is in God's 
hands. But, if nothing else should come from it, was 
it not worth all the time and all the labour thus to 
stimulate, as it has stimulated, the reading of God's 
Holy Word, thus to arrest the attention of the 
careless and indifferent, thus to gather crowds about 
the book of books, as more than three centuries ago 
they were gathered at the first appearance of the 
English Bible round the reader 58 , reading from the 
copy chained to the desk in our great churches and 
cathedrals ? May we not hope that some consciences 
will be pricked, some hearts will be stirred, some souls 
will be won to Christ ? May we not cherish the 
belief that not a few who came to criticise will remain 
to pray ? 

But if ' It is finished ' means ' It is now beginning' 
in the case of a book, it means this equally in the 
case of a good man. Of him it is true, most true, 
that, though dead, he liveth. Nay, we may go 
further and say that, because dead, he liveth. The 
good work which he did, the good cause which he 
advocated, the good example which he left, these 
remain, these blossom and bear fruit. Their growth, 
their fertility is no longer impeded by any feuds and 
jealousies in others, by any imperfections faults of 
temper, or of judgment, or of tact in the man 
P. S, 7 



98 DURHAM SERMONS. 

himself. At length they have free course. More 
than eleven centuries have rolled away since Bede 
trod the soil of J arrow. And still his name is fresh 
among you. Still his work, his influence, his ex- 
ample, are potent for good. Still, as far and wide, in 
the busy upstart towns of the Transatlantic West, 
and in the quiet immemorial cities of ancient India, 
men read the simple story of his dying hours, the 
aspiration rises in their hearts, ' Let me die the death 
of the righteous, and let my last end be like his/ 

And if this be true of the finishing of a book, of 
the finishing of a man's career, it is in a far higher 
and fuller sense true of that great finishing, that 
ending of all endings, the ending on the Cross. That 
death was life indeed, the life of the world. That 
finishing was the great beginning of a heavenly 
kingdom, the beginning of a rescue of souls from sin 
and death, the beginning of an ingathering of a holy 
people of God, the foundation of a second and 
spiritual temple, the Church of Christ 

The ingathering of a people, the foundation of a 
temple. As I utter these words I am recalled to the 
purpose for which we are met together to-day. 
There is a special sense in which you too like the 
boy scribe of Bede, like Bede himself will repeat the 
words * It is finished ' to-day. ' It is finished/ the 
material fabric, the building made with hands, the 



THE DEATH OF BEDE. 99 

walls, the pillars, the roof, the furniture. All is 
complete. Nothing is wanting. A district will 
shortly be formed. An incumbent has already been 
named. This parish will enter upon a new and 
independent career. On this day S. Peter's Day 
we consecrate this building with solemn prayer to 
Almighty God, as the church of S. Peter. In some 
branches of the Church of Christ two Apostles are 
commemorated together on this day. It is the day 
not of S. Peter only, but of S. Peter and S. Paul. So 
we here link the two Apostles together. We associate 
the new church and parish of S. Peter with the old 
church and parish of S. Paul, that (like the two 
Apostles of old) they may live and labour and suffer 
together, as fellow-workers for Christ. 

And what will be the predominant feeling of all 
who take part in this day's work ? Must it not be 
thanksgiving, thanksgiving from a full heart and with 
joyful lips ? Thanksgiving, first and foremost, from 
those whom God has prompted to build this house, 
that their heart's desire has been realised, and that 
they are permitted this day to see this church 
consecrated to the honour of God and to the edifica- 
tion of His people ; thanksgiving from the clergy that 
now at length they have a fit sanctuary for the 
worship of Almighty God, where the voice of prayer 
and praise shall be heard continually, a fit abode 

72 



100 DURHAM SERMONS. 

where all the pious feelings and all the hallowed 
memories of the neighbourhood shall find a home in 
the future; thanksgiving, lastly, from the people 
at large, that God has dealt so graciously with them, 
that He has prompted the hearts of His servants, the 
donors, to this pious work, and that from their hands 
they, the congregation, receive it without money and 
without price. 

A feeling of thanksgiving first ; and what next ? 
A sense, a strong, a growing, an overpowering sense, 
of responsibility. Ah, yes, here, as elsewhere, ' It is 
finished/ will mean ' It is only now beginning.' The 
material temple is built ; the fabric made with hands 
is completed. And now begins that larger, more 
arduous, more protracted work of building up the 
spiritual fabric, the sanctuary not made with hands, 
of piling up and cementing together the souls of men, 
that the building may rise ever higher and higher, 
and wax ever stronger and stronger, a glorious 
edifice, a mighty fortress of truth and righteousness, 
an holy temple acceptable to the Lord. 

Therefore I ask your prayers, your earnest 
prayers, for the services which shall be held in 
this church, and the congregations which shall be 
gathered therein. But above all I beseech you to lift 
up voice and heart for him who shall be entrusted 
with the care of this new parish, for him who neither 



THE DEATH OF BEDE. IOI 

unknown nor unapproved before henceforward will 
enter upon a larger work ; that he may stir up the 
gift of God that is in him ; that he may ever have in 
remembrance into how high a dignity and how 
weighty an office and charge he is called ; that he 
may make full proof of his ministry ; and that thus 
living and labouring, spending and being spent, he 
may so fight the good fight, may so finish his course, 
that he may receive the crown of righteousness, which 
the Lord, the righteous Judge, shall give him in that 
day. 

' Then cometh the end ; ' then, and not till then. 
Then at length all is finished. Then the grave shall 
give up her dead. Then the seals shall be broken 
and the books shall be opened. Then we all, you 
and I, shall stand before the judgment-seat of Christ, 
stript of our disguises, that we may receive each 
according to his works. God grant that we may find 
joy and peace in that terrible, that glorious day. 



RICHARD DE BURY. 



PREACHED IN DURHAM CATHEDRAL, AT THE JUBILEE 
COMMEMORATION OF DURHAM UNIVERSITY. 

S. Peter's Day, 1882. 



Let us now praise famous men and our fathers 
that begat us. . . . Their seed shall remain for ever, 
and their glory shall not be blotted out. Their 
bodies are buried in peace; but their name liveth for 
evermore. 

ECCLESIASTICUS xliv. I, 13, 14. 

Quid retribuam Domino pro omnibus quae retribuit 
mihi? 'What shall I render unto the Lord for all 
the benefits that He hath rendered to me ? ' 

This question is asked in the Psalmist's words 
by an eminent bishop of Durham 59 more than five 
centuries ago, the most learned man of his country 
and age. The answer, as might be expected, is a 
scholar's answer. He had asked himself again and 
again, he writes 60 , what pious service would best please 
the Most High God and confer the greatest benefit 
on the Church Militant; and lo, a troop of poor 
scholars presented themselves to the eye of his mind. 



IO6 DURHAM SERMONS. 

These were they who might have grown up into 
strong pillars of the Church; but, though thirsting 
for knowledge after the first taste, and apt students 
of the liberal arts, yet for the sake of a livelihood, 
they were forced, by a sort of apostasy, to return to 
mechanic pursuits, to the great loss of the Church 
and to the degradation of the whole clergy. So, he 
adds, his compassionate affection took the special 
form of providing poor scholars not only with the 
exigencies of life but also with a supply of useful 
books. 

Here breathes the noblest spirit of the munificent 
benefactors in the past. What shall be the spirit of 
our response, who are the recipients of such bene- 
factions ? For this same question, which Richard of 
Bury asked himself many centuries ago, must be 
asked and answered to ourselves by us on this our 
Jubilee Celebration, ' What shall we render unto the 
Lord for all His benefits ? ' 

The words of the text will be familiar to not a 
few here, as forming part of the special lesson in the 
Commemoration Service in many of our older col- 
legiate and academic foundations. They will suggest 
an answer to our question, though only a partial 
answer. If we can do nothing else, we will at least 
pour out our hearts in thanksgiving this day; we 
will praise famous men of old, our ancient bene- 



RICHARD DE BURY. IO7 

factors, our spiritual and intellectual forefathers, that 
through our praises their good deeds may redound to 
the honour and glory of God. 

But how can we appropriate such language to 
ourselves? Our University is the child of yesterday. 
It cannot trace its pedigree back through a long line 
of illustrious ancestry. This day's gathering places 
the fact beyond the reach of concealment or self- 
deception. We have among us the first proctor 61 , the 
earliest fellow, one, perhaps more than one, of the 
original undergraduates of Durham, still active and 
vigorous with a prospect of some years of useful- 
ness before God shall call them to their account. 
All this reminds us that we are still young, very 
young. 

Very young, yes ; but very old at the same time. 
It has been the special privilege of this University, 
that, though so recently created, it inherits traditions 
and associations, not less ancient and not less sacred 
than those which cluster about the walls of the most 
venerable colleges in Oxford or Cambridge. Is it a 
small thing that you are housed in the Norman keep of 
the Conqueror and the unique gallery of Pudsey and 
the lofty and spacious hall of Hatfield and Fox 62 , that, 
together with these relics of a splendid past, there are 
stamped on your walls the arms of Tonstall, of Cosin, 
of Crewe, of Butler, of Barrington of the wise, gentle, 



IO8 DURHAM SERMONS. 

loving, learned pastor, of the diligent, precise, aesthetic, 
loyal, ecclesiastical ruler, of the munificent, open- 
handed donor, of the profound, reverential, modest 
Christian philosopher, of the large-hearted, kindly 
philanthropist and patron of education thus holding 
ever before your eyes the memorials of all that is 
truest and best, all that is most instructive and most 
inspiring, in the later history of the Durham Epis- 
copate, all those several elements which combined 
make up the ideal of the Christian scholar and the 
Christian minister, the man of God made perfect, 
throughly furnished unto all good works ? And 
again I ask, is it an insignificant privilege that your 
University has grown up beneath the shelter of this 
venerable Cathedral, with all its rich historic associa- 
tions, with all its glories of architectural genius and 
skill, with that singularly happy combination of 
human art and natural feature which renders Durham 
unique among the cathedrals of England I might 
almost say, of Christendom ? And last of all, as 
you meet morning after morning amidst the archi- 
tectural monuments of Pudsey and Langley in the 
Galilee, do you not reflect with reverence and thanks- 
giving you teachers and you students that, kneel- 
ing there in prayer, you have in your midst a far 
more impressive memorial than these in the simple 
tomb of a great man 63 of the remoter past, pious, 



RICHARD DE BURV. IOQ 

gentle, affectionate, studious, learned a true pattern 
for all scholars and all masters to the end of 
time ? 

Have you eyes to see ? Here then is your 
historical inheritance; and what fairer estate could 
you desire? Here is your ancient lineage; and 
what more illustrious ancestry could any student 
boast ? Yours are the associations which inspire ; 
yours is the nobility which obliges. You are sur- 
rounded by a great cloud of witnesses. On you a 
necessity, a strong necessity, is laid. 

I. I bid you bear me company, first of all, while 
I journey far back into the remote past, and I will 
show you the cradle of your race. The time is the 
middle of the sixth century. The scene is a lonely 
island off the western coast, beaten by the Atlantic 
surge. This lona this bleak, barren patch of land 
is the spiritual and intellectual metropolis of 
Western Christendom. Here is the centre of civilisa- 
tion, of learning, of light and truth for the nations. 
Here is the simple home, which dependent seats of 
study and evangelistic work recognise as their mother. 
Here lives the simple presbyter to whom bishops and 
Churches in far distant lands bow as their acknow- 
ledged chief and guide. From Columba's monastery 
Aidan goes forth on his mission to Northumbria. 
The Holy Island on the eastern coast answers to 



IIO DURHAM SERMONS. 

the Holy Island on the western. The beacon fire of 
Lindisfarne flashes on the glorious light signalled from 
the beacon fire of lona. Aidan, settled in his new home, 
gathers about him twelve pupils true image of the 
apostolic College. This little band of scholars is the 
foreshadowing, the forerunner, the true inauguration 
of your University of Durham. Ah, fellow-students, 
is it not an inspiring thought for you and for me, 
that through the long darkness of the ages these 
streamers of our northern aurora shot their glories 
glowing and quivering athwart the midnight sky, and 
gladdened the souls of men ? 

2. Now again retrace your steps and travel for- 
ward through a century. What do you then find ? The 
central light of Christendom is no longer on that lonely 
western island. It must be sought now between the 
banks of the Tyne and the Wear. In his twin monas- 
teries Benedict Biscop 64 collects together all the best 
learning and all the best art of his time. A great 
traveller himself, he accumulates in these his homes 
the appliances of civilisation and instruction acquired 
on his many travels. Whatever lessons Ireland or 
Gaul or Rome were able to teach are gathered into a 
focus there. S. Peter at Wearmouth and S. Paul at 
J arrow are the two eyes of religion and education. The 
learning of Benedict Biscop's foundations culminates 
in Bede. He was diligent beyond the common 



RICHARD DE BURY. Ill 

diligence of the student. He was versed in all the 
knowledge accessible in his day. He wrote largely 
and on divers subjects. He lived writing, and he died 
writing. And his position too in the transmission of 
learning through the dark ages was unique. The torch 
which had been passed from lona through Lindis- 
farne to Jarrow was transmitted by Bede's hands from 
Jarrow to York. Through Alcuin's school at York 65 
the light of learning was diffused over Western Christ- 
endom, and gleamed through the midnight till the 
dawn of a brighter day. Again, I say, what a thought 
is this for you, you worshippers round the tomb of 
Bede. 

3. An interval of several hundred years elapses. 
We have now reached the middle of the thirteenth 
century, a marvellous age of precocious literary, 
artistic, and political activity, in which England held 
a foremost place the era of Roger Bacon and Robert 
Grosseteste and Simon de Montfoft the dawn of 
scientific invention, the birth-time of our parlia- 
mentary institutions, the zenith of scholastic philo- 
sophy, an age of architectural genius and fertility to 
which the history of mankind offers no parallel. It 
was likewise the age of great academic developments. 
Then it is that we trace the first beginnings of a 
collegiate system, which, though not confined to 
English universities, has in them struck deeper roots, 



112 DURHAM SERMONS. 

and attained a fuller and fairer growth, than elsewhere. 
Of this magnificent tree Durham claims the honour 
of sowing the seed. The earliest of our existing col- 
leges owes its origin to the munificence of William of 
Durham 66 , the founder of University College, Oxford. 
His example was rapidly followed by Walter of 
Merton in Oxford, and Hugh of Balsham in Cambridge. 
From that time forward colleges grew and multiplied, 
till they became, as they continue to this day, the 
pride and glory, the distinctive characteristic, of our 
old English academic institutions. Thus when a 
later William of Durham 67 , fifty years ago, taking 
counsel with the Dean and Chapter of his day, 
resolved with them to found a university here, which 
should not only be an examining body, like the coeval 
University of London, should not only maintain a 
professorial staff for the education of students, like 
the universities of . foreign lands, but should like- 
wise embody in itself, as an integral part of its 
system, the collegiate life of the older universities, 
and when for this purpose he resigned the. old 
palace-fortress of his princedom to be the home 
of such a college, he did but tread in the foot- 
steps of his namesake, the father of the colleges of 
England. University College, Durham, founded by 
the liberality of an Oxford man in the nineteenth 
century, was the just recognition and return for 



RICHARD DE BURY. I 1 3 

University College, Oxford, founded by the munifi- 
cence of a Durham man in the thirteenth. 

4. We pass over another century. The charac- 
ter of the age is changed. The hopes of the thirteenth 
century were not realised by the fourteenth. The 
promise of a rich harvest had been cruelly blighted. 
The religious orders had fallen away from their first 
love, equally in their spiritual aspirations and in 
their intellectual earnestness. There was a general 
decay of learning. The age of feudalism was gone ; 
the age of chivalry was waning. Old things were fast 
passing away ; and yet the new order had not taken 
their place. Troubles within and without were 
multiplying. There were fierce internal struggles, 
the forerunners of the still more terrible civil conflicts 
of the Roses. The brilliant but ruinous continental 
wars had begun destined for some generations by 
their phantom glory to lure England aside from the 
path of true progress. There was much splendour 
still, but it was the splendour of the full-blown flower 
which the first breath of wind scatters in desolation. 
In this age of growing gloom, the bishop's manor- 
house at Auckland shone like a bright star in the 
darkness. Richard of Bury would have been remark- 
able in any age. He was 'a man/ writes Petrarch 68 , 
' of fervid genius.' In an age when books were scarce, 
his rooms were strewn with books. He had gathered 
D. S. 8 



114 DURHAM SERMONS. 

them together from far and near, at home and abroad. 
They were his cherished companions, his bosom friends. 
But it is not as the devoted student and the widely- 
read scholar that he deserves our attention to-day. 
He was also the patron of academic learning in a 
novel way. His rich library rich at least according 
to the ideas of the time he left to Oxford. The poor 
scholars of William of Durham, the nucleus of Uni- 
versity College, were not the only Durham foundation 
at Oxford. There was also a Durham College 
developed at a later date into Trinity College an 
offshoot and dependency of the Benedictine monastery 
of this cathedral endowed and consolidated, if not 
founded, by this Richard of Bury. And we reflect 
with pleasure to-day, that this foundation, which traces 
its origin to Durham, has repaid the debt thus in- 
curred by giving to your University the present heads 
of your two colleges. But it was another act of re- 
ciprocation which I had chiefly in view when I named 
Durham College in Oxford. To this college Bishop 
Richard left his rich collection of books for the 
use of the University at large, giving very minute 
directions how they should be preserved, and under 
what cautions they should be lent 69 . This, so 
far as we know, was the first beginning of a uni- 
versity or college library in England on any 
considerable scale the true progenitor of the Bod- 



RICHARD DE BURY. 115 

leian. Thus here again, as in the case of collegiate 
foundations, the honour of the prerogative act rests 
with Durham ; and when some thirty years ago 
Martin Routh, the venerable head of Magdalen 
College, bequeathed his excellent library to you, 
he only followed the precedent, and reciprocated the 
benefaction, of a bishop of Durham five centuries 
earlier. 

5. I will ask you again to travel with me 
two centuries further down the highway of time. The 
death-warrant of the old order is issued. Not England 
only, but all Europe, is convulsed with the birth-throes 
of a new age. The great Reformation has swept away 
the monastic houses. The cathedral foundations have 
been reconstituted. Dean and Canons have taken the 
place of Prior and Monks. So far Durham did not 
fare differently from any other cathedral. But the 
academic traditions specially connected with Durham 
were not forgotten in the general change. The obliga- 
tions imposed by the connexion with Durham College, 
Oxford, were recognised ; and in the charter it was 
stated as one main intention of the foundation that 
youth should be instructed in liberal studies. But 
beyond the boys of the Grammar School, the idea 
recognised in the charter found no realisation in fact. 

6. Again another century elapses. It is once 
more a season of upheaval and convulsion. A 

82 



1 1 6 DURHAM SERMONS. 

political revolution has taken the place of a religious. 
At this crisis the project of an academic foundation at 
Durham is definitely revived. The Lord Protector 70 
is petitioned to found a college here. The petition is 
granted on the ground that it may conduce to 'the 
promoting of learning and piety in these poor, rude, 
and ignorant parts ' ; and so an institution is created, 
bearing the title of ' the Master or Provost, Fellows 
and Scholars of the College of Durham, of the founda- 
tion of Oliver, Lord Protector of the Commonwealth 
of England, Scotland, and Ireland.' But the death- 
stroke of the Protector was the death-stroke of this 
institution. In the words of a contemporary complaint 
it was by his decease ' left an orphan, scarce bound up 
in its swaddling clothes/ The University of Durham 
was not destined to have such a beginning. 

7. Once again there is a lapse of two centuries ; 
and the hope so long deferred is at length fulfilled. 
The institution which had been foreshadowed amidst 
the agonies of the great Reformation, which had been 
prematurely attempted amidst the troubles of the 
great Revolution, was born into life with the birth- 
throes of the Reform Bill. The college, which Crom- 
well had designed to build upon the ruins of the 
Chapter and the episcopate, was at length founded by 
the joint action of the bishop and the capitular body. 
The Palatine jurisdiction had had its day. Its glories 



RICHARD DE BURY. llj 

passed away, not without many regrets. But it stood 
condemned as an anachronism. A more appropriate, 
though less dazzling, environment was henceforward 
to encircle the see of S. Cuthbert. The distinctive 
coronet of the Durham mitre 71 assumed a new meaning. 
There is a crown of knowledge, as well as a diadem of 
sovereignty. The last Lord of the Palatinate became 
the first Visitor of the University. Van Mildert 72 was 
the fit link of transition between the old and the new 
at once the prince of lordly hospitality and munifi- 
cence, and the scholar of student tastes and feeble 
health and simple abstemious habits of life. The 
foundation of the University was a matter of anxious 
and absorbing care to him. 'The excitement,' he 
writes, 'occasioned by the intense interest of the 
subject now constantly occupying my thoughts is 
more than a broken constitution like mine will bear; 
and before our projects can have taken root I fear my 
feeble energies will have withered away ; but if the 
cause thrives, the sacrifice of the remainder of a brief 
existence here will have been well made.' Touching 
words these, which should secure for him a large 
place in your heart, as you had a large place in his. 

Of others your founders and benefactors the time 
would fail me to tell. Of those rulers and instructors 
early and late to whose wise supervision and 
patient teaching and energetic labours this Univer- 



Il8 DURHAM SERMONS. 

sity is hardly, if at all, less indebted than to its bene- 
factors in a narrower sense, this is not the place to 
speak. But these will not be forgotten by you, as you 
lift up your hearts in thanksgiving to God in praise of 
your spiritual and intellectual fathers, ' by their know- 
ledge of learning meet for the people, wise and elo- 
quent in their instructions 73 .' Heirs of the traditions 
of lona and Lindisfarne, of Jarrow and Wearmouth ! 
Sons of Columba and Aidan and Bede ! Latest born 
of a long line of illustrious forefathers, remember 
what is due to this ancestry, what is due to your own 
generation, what is due to yourselves. Above all and 
before all, remember what is due to God, the giver 
of all. Fundamenta vestra super montibus sanctis. 
'Your foundations are on the holy mountains.' 'Other 
foundation can no man lay than that which is laid. 1 
Forget not this. Then in the far-off ages to come, as 
they sing the praises of their fathers which begat them, 
remote generations will say of you, as you say of 
those your forerunners and benefactors in the distant 
past, ' The Lord hath wrought great glory by them 
through His great power 75 .' Then the ruthless storms 
of circumstance will beat against your house, and the 
devastating flood of time will sweep over it, in vain ; 
for it is founded upon a rock the Rock of Zion, the 
Rock of Ages. 

From Richard of Bury I started ; with Richard of 



RICHARD DE BURY. 

Bury let me end. When Bishop Richard's soul 
migrated hence, his four seals, we are told, were 
delivered to the Chapter and broken up ; and from 
the precious metal thus obtained was fashioned a 
chalice 76 for the sanctuary of this Cathedral. These 
things are an allegory, are they not ? All our 
characteristic gifts, all our inherited privileges, all our 
official opportunities and powers, all that bears the 
impress of the man, all that is typified by the seals 
what nobler destination for these, than that, melted 
and fused in the Great Refiner's fire, they should be 
remoulded into a vessel of the Spirit, meet for the 
House of God, fulfilled with the graces and benedic- 
tions which flow from the crucified Christ, that they 
may be poured out thence and dispensed for the 
strength and solace and refreshment of the souls of 
men ? 



BERNARD GILPIN. 



PREACHED IN THE PARISH CHURCH OF HOUGHTON- 
LE-SPRING, AT THE TERCENTENARY COMMEMORATION OF 
BERNARD GILPIN. 

Feast of S. Philip and S. James, 1884. 



Be ye thankful. 

COLOSSIANS iii. 15. 



THANKFULNESS the feeling of the heart thanks- 
giving the expression of that feeling these hold a 
foremost place, I had almost said, the foremost place 
among the duties of Christ's servants in the teaching 
of S. Paul. 

It is so here. Quite unexpectedly, quite abruptly, 
the injunction is thrust upon his readers. It has no 
special reference to what has gone before; it is no 
obvious introduction to what follows after. But it 
must have a place. Whether in season or out of 
season, it matters not. This duty of thankfulness, 
this obligation of thanksgiving, must not be forgotten. 
It is of all times and all places. Nor is the Apostle 
satisfied with once enforcing it. Two verses lower 
down he repeats it with increased emphasis, lest it 



124 DURHAM SERMONS. 

should be overlooked : ' Whatsoever ye do in word or 
deed, do all in the name of the Lord Jesus, giving 
thanks to God and the Father by Him.' It must be 
the never-failing accompaniment of every word 
uttered, of every action done. 

And so elsewhere. A thanksgiving forms the all 
but universal commencement of his letters. Thanks- 
giving is the crown of Christian worship ; thanks- 
giving is the purpose for which the Church exists. 
The glory, which redounds to God through the 
thanksgiving of His people, is the ultimate end and 
aim of their being. The thankful heart, the thankful 
lips, the thankful life, these alone fulfil the purpose 
for which they were created. 

And the Church has caught up and prolonged the 
Apostle's teaching. To the highest act of Christian 
worship, to the service which links us most closely 
with our Lord, the Holy Communion of His Body 
and Blood, she has given, as its proper right, the title 
of thanksgiving, Eucharist; thanksgiving for God's 
gift of His only-begotten, thanksgiving for the sacri- 
fice upon the Cross, thanksgiving for our participation 
in that sacrifice, for our cleansing and sanctification 
through the shedding of that blood. In that one 
eucharistic service we gather up, as it were, all 
special thanksgivings for all special mercies, we fulfil 
the apostolic injunction, ' Do all in the name of the 



BERNARD GILPIN. 125 

Lord Jesus, giving thanks to God and the Father 
by Him.' The transcendent mercy of Christ's death 
on the Cross, which we set forth in that Holy Sacra- 
ment, unites, harmonizes, illumines, glorifies all lesser 
mercies which we owe to God's goodness. 

But while thanksgiving is never misplaced and 
never ill-timed, it is nowhere more appropriate than 
on an exceptional occasion like the present, the day 
of S. Philip and S. James, set apart as the tercentenary 
commemoration of your own local saint and hero, 
Bernard Gilpin 77 . Whether we consider the festival of 
our Church calendar, or whether we contemplate the 
epoch of which the tercentenary celebration reminds 
us, or whether our eyes are centred on the particular 
man, we have abundant cause for thanksgiving. 

i. First and foremost ; what sources of thank- 
fulness does the apostolic anniversary itself suggest ? 
If the festival of S. Thomas teaches the lesson of 
doubts overruled, and scepticism convinced, by the 
power of the Cross; if the festival of S. Matthew 
presents to us the temptations of secular callings 
overcome, and worldliness sanctified, by the presence 
of Christ ; if the festival of S. Stephen throws a halo 
of glory over the sufferer for Christ, and administers 
strength and comfort to the persecuted, has not the 
festival of S. Philip and S. James likewise its special 
message to our souls? What corresponding lessons 



126 DURHAM SERMONS. 

of thanksgiving do the notices of Philip, the foremost 
of these two Apostles, suggest? Our thoughts are 
recalled to those earliest scenes on the shores of the 
Galilean lake, the very birthday of the Church of 
Christ. Philip belongs to the first group of four all 
natives of Bethsaida, * the house of fishing ' who at 
Christ's calling left their all and followed Him, that 
they might become fishers of men. But this name 
not only reminds us of the first foundation of the 
Church of Christ. It recalls likewise the universality 
of His Church. Philip summons to Jesus' presence 
Natha.nael, the true Israelite in whom there is no 
guile. Philip the same Philip is afterwards the 
means of introducing to the Master those Greeks who 
came to worship at the feast, the first and only 
Greeks of whom we read in such a connexion. Thus 
he is the forerunner of a Stephen, the forerunner of a 
Paul. In his action he typifies the great truth, which 
the Church embodies, that Christ recognises no dis- 
tinction between race and race. I seem to see there- 
fore why the framers of our present Lectionary, while 
they provided special lessons for this festival in the 
three other cases, permitted the second lesson for the 
evening service alone to remain undisturbed, as it 
occurred in the ordinary course of scripture reading 
this third chapter of the Epistle to the Colossians, 
because in it is enunciated the great principle which 



BERNARD GILPIN. 127 

was embodied in the few notices of Philip's work; 
' There is neither Greek nor Jew, circumcision nor 
uncircumcision, barbarian, Scythian, bond nor free; 
but Christ is all, and in all/ Yes, at length the 
visions of psalmist and prophet are fulfilled ; the 
distant islands bring their offerings to the God of 
Israel; the children of the far-off North gather 
together to the sanctuary of the spiritual Jerusalem. 
So then, when we commemorate Philip's work, we are 
reminded of all the vast consequences which flowed 
from his initial act, flowed ceaselessly and are flowing 
still through the long centuries of Paul, the great 
Apostle of the Gentiles; of Columba, our spiritual 
forefather, the abbot of lonely lona ; of Aidan, the 
gentle, sympathetic, devoted missionary, the first 
evangelist of these Northumbrian shores. Should we 
not therefore open wide the flood-gates of our thanks- 
giving, that it may flow freely, and rise up to the 
throne of grace ? We, the Gentiles, we, the barbarous 
islanders of the far-off West, are the direct heirs of 
Philip's work transmitted through the ages. 

2. But secondly ; the word ' Tercentenary ' sug- 
gests another abundant topic of thankfulness. 

We are reminded of the great crisis the greatest 
in the long course of its history through which the 
Church passed three hundred years ago. The life of 
Bernard Gilpin spanned the whole period of the 



128 DURHAM SERMONS. 

English Reformation from its first impulse to its final 
consummation. In the very year of his birth Luther 
fixed his famous theses to the church-door at Witten- 
burg. Here was the primary step in a movement 
which spread far and wide, the one overt act from 
which we may date the commencement of the Refor- 
mation throughout Europe. Again, when Bernard 
Gilpin breathed his last, the plottings of Spain and of 
the Papacy against England were at their height, 
plottings which culminated soon after in the Spanish 
Armada. This may be regarded as the last scene in 
the great religious drama, as the other was the first. 
The dispersion of this huge armament, destined for 
the spiritual and political slavery of England, crowned 
the work of the Reformation, and set her free to 
develope her capacities without molestation from 
foreign tyranny. Looking back on the Reformation 
from the vantage ground of three centuries, we may 
criticise the faults without depreciating the blessings. 
We may deplore the selfishness and greed of some 
agents ; we may mourn over the timidity and incon- 
sistency and time-serving of others ; we may lament 
the extravagances, the shortcomings, of the move- 
ment itself. But the fact remains that after every 
deduction made for these defects, it has been fraught 
with incomparably great blessings, religious, social, 
intellectual, political, to England and to the world. 



BERNARD GILPIN. 

We at least who have lived to see the errors of Rome 
stereotyped and the tyranny riveted by the promul- 
gation of the doctrine of Papal Infallibility ought not 
to be insensible to the blessing which fell to England's 
lot, that three centuries ago England's Church threw 
off the yoke of the oppressive despotism, that during 
this period she has developed an independent life, that 
she has grown with the growth of the English people, 
and spread with the spread of the English tongue, that 
she has ramified throughout the known world, and 
that thus a central standard is erected round which 
the Churches of the future may rally, and a strong 
fortress is reared which the growing infidelity of the 
age will assail in vain. Surely, surely, we shall pour 
out our hearts in thanksgiving to-day to God, for 
bestowing upon England and the English Church 
this His inestimable benefit. If the foundation of 
the Church is the first cause of thankfulness, the 
Reformation of the Church must be the second. 

3. But thirdly and lastly ; we are met together 
to-day for the special commemoration of one man. 
If the channel of our thanksgiving is thus narrowed, 
it will not flow the less fully or strongly on that 
account. Of all God's gifts to mankind the highest, 
noblest, most precious is the gift of a saintly ex- 
ample, a saintly life. Such a boon He has bestowed 
on you, the people of Houghton, in him whom we this 
D. S. 9 



130 DURHAM SERMONS. 

day commemorate. Other parishes in this diocese 
likewise are linked with his name 78 ; but your con- 
nexion with him was the longest, the closest, the 
latest, the most enduring. Here he lived, and here 
he died. For a whole quarter of a century this 
parish was the scene of his labours. And as you 
are his crown of rejoicing, so is he yours. Other 
rectors not a few you have had, good men and 
famous men, from age to age ; but a fragrance, 
a beauty, a halo of saintly glory, rests on the name 
of Bernard Gilpin which rests on none other in the 
same degree. Houghton is known and honoured for 
his sake. 

A truly good man's career is a rich inheritance 
for any parish. It propagates by its influence in life, 
and it fructifies by its example after death. It is a 
continuous living parable of God's mind and will. 
It is God's truth translated into action, a book easy 
to be understood, known and read of all men. 

Bernard Gilpin was the true product of the English 
Reformation, born with its birth, growing with its 
growth, yielding up his spirit to God at the moment 
of its consummation. He was its noblest repre- 
sentative also. He appropriated only its excellences, 
while he was altogether free from its faults. He lost 
nothing that was valuable in the old. and he appre- 
hended all that was true in the new. Do we enquire 



BERNARD GILPIN. 131 

what was the secret of this exceptional position ? 
It was his absolute and entire sincerity and unselfish- 
ness. He kept his spiritual ear open to God's voice, 
and therefore God spoke to him. He desired before 
all things to do God's will, and therefore it was given 
him to know of the doctrine whether it was of God. 
He meditated long and seriously over the principles 
of the Reformation ; he went into retirement abroad 
that he might observe for himself, and ponder by 
himself; he took every pains to arrive at the truth ; 
he let no worldly interests stand in the way. While 
the Reformers were in power under Edward, he still 
clung to the old. When the Roman reaction set in 
under Mary, he espoused the new. 

One feature in his religious life meets us again 
and again. He was an ardent student of the Scrip- 
tures. He did not underrate the value of primitive 
tradition ; but the Bible was his constant companion, 
his never- failing guide. The Scriptures emancipated 
him from the errors of Rome. 

And he became in his own personal and minis- 
terial life the exponent, the noblest exponent, of the 
teaching of the Reformation. The changed condition 
of things required a changed ideal of the pastoral 
life and work. He was the prototype of the English 
parish clergyman. Even at this late date, after the 
lapse of three centuries, he is still the best model on 

92 



132 DURHAM SERMONS. 

which the priest of the English Church can frame 
and fashion his life. He anticipated too by three 
centuries the supplemental work, which in our own 
age for the first time the clergy have grafted upon 
their parochial ministrations. He was not only the 
faithful, earnest, loving rector of Houghton, the father 
of his flock, but he was likewise the enthusiastic, 
fearless, impassioned missionary preacher of Tynedale 
and of Redesdale. His work at home infused his 
work abroad with sympathy and love ; and his work 
abroad charged his work at home with the fire of 
zeal. Each acted and reacted on the other. 

And in another respect too he was the true 
exemplar of the English Church. He led the way 
in that care for education, which happily has (with 
rare exceptions) been the general characteristic of 
the English clergy. His grammar-school 79 , standing 
face to face with his church, is a fit emblem of 
his principles. Religion must go hand in hand with 
education, that so we may lay on God's altar a higher, 
fuller, more complete sacrifice of self. 

But of the man himself what shall I say ? The 
first feature which strikes us in his character is his 
absolute disinterestedness, the entire absence of self- 
seeking, and the complete forgetfulness of worldly 
advantage, which marked his whole life. Again and 
again tempting offers are thrown in his way. Again 



BERNARD GILPIN. 133 

and again they are rejected. They have no tempta- 
tion for him. It is easier for him to refuse or to 
resign, than to accept or to retain. * How tender a 
thing conscience is/ he wrote on one such occasion, 
* I have found by too good experience. I have 
found, moreover, that as it is easily wounded, so 
it is with difficulty healed. And for my own part, 
I speak from my heart, I would rather be often 
wounded in my body -than once in my mind/ In 
an age of worldliness and self-seeking he was most 
unworldly. 

And allied with his unworldliness is his courage. 
Witness the spirit which drove him despite all the 
remonstrances of his friends to return to England a 
convert to the Reformation when the Marian persecu- 
tion was raging, and the prospects of the Reformation 
seemed most hopeless, to put his head, as it was 
thought, in the lion's mouth. Witness again his bold 
denunciation of abuses in the kingdom to his sove- 
reign, and of abuses in the diocese to his bishop. 
Witness once more his dauntless intervention amidst 
clashing weapons in that deadly feud of faction and 
faction in Rothbury church 80 . 

But unworldliness and courage, when developed 
in a very high degree, are commonly associated with 
some weakness or defect of character in the opposite 
direction. The unworldly man is careless, unmetho- 



134 DURHAM SERMONS. 

dical, without capacity in common affairs; the coura- 
geous man is hard, exacting, unsympathetic. Bernard 
Gilpin's character is open to no such charges. We 
are especially struck with the even balance of his 
character. No one good quality is developed to the 
expense of the other. He is bold and fearless, and 
yet he is tender and loving; he is most unworldly, 
and yet he shows a business capacity of no common 
order ; he is most profuse in his beneficence, and yet 
he exercises the strictest and most careful economy. 
' I am very much moved concerning him/ said one 
who came in contact with him in his youth, ' for he 
doeth and speaketh all things with an upright heart.' 
4 Cheerfulness/ writes another who lived in our own 
times, 'cheerfulness was in his soul, because it was 
in good health. He saw his way through all the 
paths of life by the lamp of his conscience, which 
he kept well trimmed. In all things he kept by 
the model of Christ. Like his Master, he was a 
sharp sword against the scribes and Pharisees, 
hypocrites ; a place of refuge to the naked and 
destitute, a shepherd to the flock, food to the hungry, 
and drink to the thirsty 81 / 

This is the man for whose life, for whose influence, 
for whose memory far and wide where the English 
language is spoken, but more especially in this place 
we thank God this day. On his death-bed 82 , he called 



BERNARD GILPIN. 135 

the poor people of Houghton about him. and said to 
them that 'he found that he was going out of the 
world ' ; and ' he hoped they would be his witnesses 
at the Great Day.' * If ever he had told them any 
good thing, he would have them remember that in 
his stead.' Does he not make the same appeal to 
you their descendants, speaking from yonder grave 
this afternoon ? Yes, be ye his witnesses at the Great 
Day. If he has taught you any good thing by his 
life, remember it in your lives. This is the highest 
and the truest form of commemoration. 

Now therefore, we pray thee, dear Lord, grant 
to us full and grateful hearts that they may overflow 
with thanksgiving to Thee this day; for that Thou 
didst purchase a Universal Church by the precious 
blood of Thy dear Son, and gather it in one from 
all nations and peoples and tongues; for that in 
the fulness of time Thou didst through much anguish 
and many trials purge it from the errors of long 
centuries; for that Thou didst give to the people 
of this parish the teaching and example of a heroic 
and saintly life an inheritance, a light and a crown 
of joy to all time. 



JOHN COSTN. 



PREACHED AT THE REOPENING OF S. PETER'S CHAPEL, 
AUCKLAND CASTLE. 

August i, 1888. 



Thou shalt be called the repairer of the breach, tJte 
restorer of paths to dwell in. 

ISAIAH Iviii. \i. 

ON S. Peter's Day, 1665, the building in which 
we are gathered this morning was consecrated by 
John Cosin 88 , the first bishop after the Restoration. 
He had been Dean of Peterborough and Master of 
S. Peter's College; and these two offices which he 
had borne may have suggested the choice of the day, 
as well as the dedication of the chapel. Perhaps 
also, as the ancient parish church of Auckland 
bears the name of S. Andrew, he may have seen an 
additional fitness in the choice of his more famous 
brother, as the Apostle who should give his name to 
this chapel. 

This was not the original destination of the 
building. Its arcade proclaims its date. It was 



I4O DURHAM SERMONS. 

the ancient hall 84 of the bishop's manor house of 
Auckland erected about the middle of the thirteenth 
century, when the Palatinate was in all its glory. 
The old chapel had been razed to the ground during 
the Parliamentary troubles ; and Cosin thus supplied 
its place, removing the ancient roof with its lantern, 
and throwing up the present clerestory. 

This was the crowning act of Cosin's restorations. 
He had entered the diocese four years before, and had 
found the material and the spiritual fabrics of the 
Church alike in dilapidation and disorder, where they 
were not in complete ruin. At the outbreak of the 
troubles the aged bishop Morton 85 , the most exemplary 
and blameless of prelates, had been driven from home 
and office, to seek shelter in the charitable houses of 
friends, where he lingered on for some years, dying at 
the advanced age of 95, only a few months before the 
Restoration. 

The Consecration sermon was preached by 
Cosin's chaplain, Davenport 86 . He was a man of high 
spiritual aims and generous impulses, notable in 
many ways. 'When I think/ he wrote to a friend, 
'of that burden that was laid on me when I was 
made a priest, fearfulness and trembling take hold 
upon me ; and in this thing God be merciful to me 
and to all priests.' It is a thought which will find a 
response in all our hearts to-day. ' I love a man,' he 



JOHN COSIN. 141 

says in this same letter, 'that loveth the Church as 
well as his own flesh and blood ; and I am of opinion 
that we priests that have no wives ought to look 
upon the Church and poor as our next heirs/ 

The summer of 1665 was one of the hottest on 
record, as the summer of 1888 has been one of the 
coldest. The sweltering heat had nursed and fed the 
pestilence. The great plague was now at its height 
in London, and was raging elsewhere in the provinces. 
On the very day, when the bishop and people were 
assembled in this chapel for their peaceful celebration, 
a well-known writer 87 notes in his diary, how at White- 
hall he had found ' the court full of waggons and 
people ready to go out of town.' The plague had 
attacked the West End with unwonted virulence, and 
everyone who could was fleeing before the scourge. 

The chapel was consecrated, not indeed before 
such a significant gathering as we witness to-day an 
assemblage of bishops gathered from all quarters of the 
globe 88 but still before a goodly concourse collected 
from the diocese itself, ' before the dean and preben- 
daries and many clergymen/ with 'abundance of 
gentlemen and gentlewomen.' The preacher took for 
his text, ' He was worthy for whom he should do this, 
for he loveth our nation and he has built us a 
synagogue ' adding significantly the words which 
follow, ' Then Jesus went with them.' At the close, 



I4 2 DURHAM SERMONS. 

he tells us, he 'moved all the clergy and laity to be 
persuaded by the sight of the beauty of this chapel to 
repair and beautify their own churches and chapels ' ; 
nay, he went so far as to ' onerate the conscience ' of 
the bishop and other ecclesiastical officers present 
* with the care of seeing it done/ 

The period spanned by Cosin's lifetime was 
pregnant in consequences to the English-speaking 
people. You in America and in the Colonies, not less 
than we in England, feel its pulsations vibrating 
through every part of your political and religious 
life. The epoch has stamped itself in all its vicissi- 
tudes, all its reactions and contradictions, upon us 
for good or for evil ; and the impress will probably 
last as long as the English race itself. 

Two points I would desire especially to emphasize, 
as having a direct bearing on our meeting to-day. 

I. There is first the diffusion of our race, more 
especially in its religious aspects. Politics were closely 
bound up with religion more closely perhaps than 
at any other epoch in our history. Every political 
revolution was a religious revolution also. Episco- 
palian, Presbyterian, Independent, dominated in turn. 
The vast American continent offered a home to the 
refugees who could no longer live and worship in 
peace in the mother country. Thus successive waves 
of migration swept across the Atlantic, each carrying 



JOHN COSIN. 143 

its own freight to people the boundless territory 
which had room for all. 

This unhappy alliance of religion with politics 
was not confined to any one party; nor did it take 
its rise in the period with which we are concerned. 
But it was sealed by Laud's compact with absolutism. 
The divine right of settled, orderly government, as 
taught by S. Paul, was travestied in the divine right 
of kings, even of tyrants, as held by Churchmen of the 
Stuart period. The rude shock, which it received by 
the Revolution of 1688 and the Non-juring schism 89 , 
was needed to loosen its hold on the mind of the 
Church. Though you, the members of the American 
Church, are not responsible for its inception, you have 
suffered from its effects even more than we. When 
the independence of the United States was declared, 
you started heavily weighted in the race. The sus- 
picion which, however unjustly, clung to you and 
fettered your movements, as the Church of absolutism, 
the Church of an alien domination, could not be 
thrown off in a day. Now, thank God, all is changed. 
It was a happy coincidence, which placed the anni- 
versary of your Declaration of Independence 90 during 
the session of the Lambeth Conference, and thus 
enabled us to break up our meeting at an earlier hour 
that you might pay your respects to your American 
Minister and exchange congratulations with him on 



144 DURHAM SERMONS. 

the happy occasion. Your later developments more 
especially in those western parts where the injurious 
tradition inherited from the past had not taken root 
are full of hope. Our gathering to-day is an evidence 
that the Anglican type of Christianity belongs not to 
any one form of government or any one cast of 
politics, but can flourish alike under a well-ordered 
republic and under a constitutional monarchy. 

2. This brings me to the second point of 
which I desire to speak, as the outcome of Cosin's 
age, and very largely also of Cosin's influence the 
type of Christianity which is termed Anglican. 

Though it is difficult to define the character of 
religion and theology in England during the period 
from the Reformation to the Restoration by any one 
term, where its manifestations were* so various, yet 
looking at its general tendency we shall not be far 
wrong in calling it Puritan. It was a reaction a 
necessary reaction from the corruptions of medie- 
valism ; and if the pendulum, swinging back, went 
too far, before it settled in a position of equilibrium, 
this is the teaching of experience in the moral world 
as in the physical. The rebound from religious abso- 
lutism leads to religious license. The excessive 
scrupulosity about the externals of religion provokes 
by a reaction the spirit of irreverence and carelessness. 

I would not be mistaken when I use the word 



JOHN COSIN. 145 

Anglicanism. I desire to guard myself against any 
narrow interpretation. I believe that the members of 
the Anglican communion have yet many lessons to 
learn from medieval Christianity, many also from 
Puritan Christianity. Can it be otherwise if the type 
of the true disciple of Christ's kingdom held out 
in the Gospel the householder producing from his 
stores things new and old is truly apprehended by 
us? The type of Anglicanism, as it was exhibited in 
the Caroline era, is too narrow and rigid, too un- 
sympathetic, too deficient in growth and adaptability. 
Placed as we are amidst the varied activities of an 
age of exceptional energy, rapid in its movements 
and manifold in its developments, we ought not to be 
slow to ' lengthen our cords,' to gather experience, 
to accumulate spiritual lessons from all sides. Where 
our opportunities are so great, shall not our acquisi- 
tions bear some proportion to them ? These Lambeth 
Conferences, if they did nothing else, ought surely to 
assist us to this larger conception of Anglicanism ; for 
they gather into a focus the experiences drawn from 
all lands and from every condition of civilisation and 
of barbarism. 

But, while we ' lengthen our cords/ we must 

'strengthen our stakes' likewise. Indeed this 

strengthening of our stakes will alone enable us to 

lengthen our cords with safety, when the storms are 

D. S. 10 



146 DURHAM SERMONS. 

howling around us. We cannot afford to sacrifice 
any portion of the faith once delivered to the saints ; 
we cannot surrender for any immediate advantages 
the threefold ministry which we have inherited from 
Apostolic times, and which is the historic backbone 
of the Church. But neither can we on the other 
hand return to the fables of medievalism or submit 
to a yoke which our fathers found too grievous to 
be borne a yoke now rendered a hundredfold more 
oppressive to the mind and conscience, weighted as it 
is by recent and unwarranted impositions of doctrine. 
This position was laid down for the English 
Church at the era of the Restoration. After much 
swaying to and fro of the religious pendulum, it found 
rest here. Accusations of Romanism were unscrupu- 
lously levelled against Cosin. Nothing could be farther 
from the truth. During his residence in Paris he was 
assiduously plied by the Jesuits. The Queen did her 
best to draw off her English attendants to Romanism. 
Never was man placed in a position where the temp- 
tations to secede were greater. Even his own son 
was seduced from his allegiance. But Cosin saw his 
position clearly as a member of the English Church, 
and he never yielded an inch in the direction of 
Rome. ' He was the Atlas/ says old Fuller 91 , * of the 
Protestant religion.' He stood out as the rallying point 
of the exiled remnant of the Anglican communion, 



JOHN COSIN. 147 

whom he preserved from absorption by his watchful- 
ness and energy. He went even farther than most 
English Churchmen would go in the present day 
towards communion with the reformed non-episcopal 
Churches on the Continent. Even those acts which 
brought upon him the greatest obloquy and sus- 
picion were done in the interests of the English 
Church, as against the incentives to Romanism. 
His book of Devotions 92 'cozening* devotions, as it 
was styled by his enemies was compiled by him, as 
a counteraction to the Romanist manuals which were 
offered to the English Court. Whatever else may 
have been his faults, any leaning to Rome cannot 
be laid to his charge. 

Cosin spent the greater part of his ministerial 
life in the diocese of Durham. He lived at Auckland 
before his exile as chaplain, and after his return as 
bishop. He found this building a hall, and he left 
it a chapel. Of all places with which his name is 
connected, none so truly enshrines his life and work, 
none so fully typifies the career of the English 
Church in all its vicissitudes during the period of 
his activity as this. But it especially symbolizes the 
work of the Restoration, in which he took so active 
a part. 

The Restoration is a subject on which we cannot 
dwell without much pain. Never had monarch greater 

10 2 



148 DURHAM SERMONS. 

opportunities than Charles the Second ; never did 
monarch abuse his opportunities more miserably and 
shamefully. It is sad also to reflect how much brighter 
and nobler might have been the future of the English 
Church, if at this crisis English Churchmen had shown 
more generosity, more patience and forbearance, more 
sympathy and love, more of the spirit of Christ 
towards their opponents. We must hang our heads in 
shame when we remember that within a few months 
of the day which saw the consecration of this chapel 
the cruelty of the Act of Uniformity was whetted 
to a keener edge by the atrocities of the Conventicles 
Act and the Five Miles Act. I do not say that 
comprehension was possible without deserting that 
position which is the strength of the Anglican Com- 
munion as the guardian of primitive truth and of 
apostolic order against assailants from either side. 
But if time had been given, if sympathy had been 
shown, if relief had been afforded, if temporary 
concessions had been made which might safely have 
been made, if everything had been done to conciliate 
in place of exasperating, the loss and discredit to the 
English Church from the exclusion of so much piety, 
so much learning, so much conscientious self-sacrifice, 
on that fatal S. Bartholomew's Day might have 
been minimised, ii it could not have been altogether 
averted. 



JOHN COSIN. 149 

But two facts must be borne in mind lest, while 
we condemn the offence, we do injustice to the 
offenders. 

In the first place, we must remember that it was 
the age of reprisals. The Anglican clergy did not 
begin the conflict ; they were, at least in most cases, 
only reinstated in positions which they had held before, 
and which they regarded as their rightful possession. 
They had been turned out of house and home ; their 
means of subsistence had been withdrawn ; their 
characters had been blackened ; their liturgy had 
been prohibited ; their common worship forbidden. 
What wonder that, when the turn of the political 
wheel placed them upmost, they forgot the lessons of 
forgiveness and charity which the Gospel should 
have taught them ? But it was the misfortune of 
the English Church that this was the last of the 
great religious persecutions. Thus it stood out in 
the memories of men, while its predecessors with 
all their cruelties were forgotten. 

I do not know that Cosin took any active part in 
carrying these severe measures. I would fain believe 
not. It is satisfactory at least to find that at the 
Savoy Conference 93 he is singled out with one other by 
Baxter, as the two bishops who were willing to make 
moderate concessions. This not too partial critic 
describes him as 'of a rustic wit and carriage, so 



T5O DURHAM SERMONS. 

he would endure more freedom of our discourse with 
him, and was more affable and familiar than the 
rest.' 

In the second place, it should not be forgotten 
that the laity were at least as eager as the clergy in 
this sad business. The Houses of Parliament were 
impatient with the Houses of Convocation. The 
Commons vied with, and even outstripped, the Lords 
in the stringency of their measures. Presbyterianism 
had been discredited in England 94 . 'I know very few 
or none,' wrote the presbyterian Sharp at this crisis, 
' who desire it, much less appear for it' ' From 
any observation I can make, I find the Presbyterian 
cause wholly given up and lost. ... A knowing 
minister told me this day, that if a synod should be 
called by the plurality of incumbents, they would 
infallibly carry episcopacy. There are many nominal, 
few real Presbyterians.' To the Independent 'new 
presbyter' had appeared nothing better than 'ol'd 
priest writ large.' The Independents themselves had 
their turn, and were discredited. 'The Restoration,' 
says a recent writer 95 , 'was the work of the whole 
nation, not of a party. It was the victory of peace, 
not of loyalty. Men, wearied with confusion, ex- 
hausted by strife, frightened by military despotism, 
sickened by anarchy, turned to the throne and to the 
Church, because in them they saw not only a pro- 



JOHN COSIN. 151 

tection against disorder but also a guarantee for 
law/ Alas ! that this splendid opportunity was not 
better used by the victors in the strife. 

I do not stand here to praise Cosin at all hazards, 
though I am standing on his own ground. I could 
have wished that he had shown less harshness and 
more sympathy towards the dissenters in his own 
diocese. I would gladly throw a veil over a certain 
acerbity of temper, which casts an unlovely hue on 
his character. But allowance can surely be made 
to a man, who was driven into exile by the unjust 
accusations of his enemies the earliest sufferer in the 
strife. Much infirmity of temper can be forgiven 
in one, who laboured under a painful disease, 
brought on, or at least aggravated, so it was said, 
by rigorous fasting in his earlier years. But by his 
strenuous fearlessness, by his great learning, by his 
unbounded munificence, by his love of order, by his 
patience and capacity of detail, he did a work, not 
only for the diocese of Durham, but for the Church 
of England at large, which she cannot without base 
ingratitude overlook. When any reproached him 
with his profuse generosity, which would impair the 
inheritance of his children, he had his ready reply, 
'The Church,' he said, 'is my firstborn.' He was 
the principal figure among Churchmen in the great 
drama of the Restoration ; and his impress is stamped 



152 DURHAM SERMONS. 

indelibly on her richest treasure, her Book of Common 
Prayer. 

One lesson more especially of lasting value the 
Restoration has bequeathed to us, the lesson of hope 
and confidence. It has shown, as nothing else could 
have shown, the tough vitality of the Anglican 
Church. Fuller, addressing his reader five years 
earlier, writes thus : ' An ingenious gentleman some 
months since in jest-earnest advised me to make 
haste with my His'tory of the Church of England, for 
fear (said he) lest the Church of England be ended 
before the History thereof. . . . Blessed be God, the 
Church of .England is still (and long may it be) in 
being, though disturbed, distempered, distracted ; God 
help and heal her sad condition 96 .' The Restoration 
came, and with it the healing which Fuller desired 
to see. Yet some years later the king, hearing that 
Waller the poet intended to give his daughter in 
marriage to a clergyman, sent to remonstrate with 
him for marrying her to a falling Church. ' Sir/ 
replied Waller 97 , ' the king does me very great honour 
to take any notice of my domestic affairs ; but I have 
lived long enough to observe that this falling Church 
has got a trick of rising again.' The serious and im- 
minent danger at this period was from Romanism 
more serious than it has ever been since Romanism in 
high places ; and the king himself was chiefly respon- 



JOHN COSIN. 153 

sible for it. This peril too the Church survived. It was 
this spectre, I presume, looming through the dark mists 
of the future, which in the life appended to the funeral 
sermon over Cosin himself suggested the preacher's 
foreboding utterance, * Who knows but that God took 
him away from the evil to come?' Felix opportuni- 
tate mortis ! Happy he, that he did not live to see the 
betrayal of that Church which he loved so dearly by 
that family for and with whom he had suffered so 
much. Again, nearly a century later, the greatest of 
Cosin's successors, the thoughtful and wise Butler, as 
is well known, declined the primacy, on the ground 
that 'it was too late for him to try to support a 
falling Church 98 .' The complaint which prostrated 
the Church at this time was wholly different from the 
former. There were no fatal stabs from without; 
there was no fever or congestion within. The Church 
seemed dying of atrophy. But she recovered from 
her prostration, and not only recovered, but started 
up into a new and vigorous life, of which this con- 
course to-day is a speaking token. Who could have 
believed that out of that Church trampled down, 
crushed, almost annihilated, as it was, under the 
Commonwealth, out of that poor and withered rem- 
nant which was ready to perish, would grow this 
mighty tree which with its boughs overspreads all 
lands and all oceans ? ' Persecuted, but not forsaken;' 



154 DURHAM SERMONS. 

'chastened and not killed;' 'dying, and behold we 
live.' 

From the windows and walls of this chapel" more 
than twelve centuries of history speak to us to-day 
the history of the Northumbrian Church, the second 
cradle of English Christianity. Of all the Churches 
of Christ since the Day of Pentecost none can produce 
a purer record of noble work and blameless lives than 
the early Church of Northumbria retaining the fra- 
grance and freshness of her Celtic training long after 
her Celtic teachers had retired. The saints and heroes 
of this Church our spiritual ancestors look down 
upon us from the windows. There is Oswald, the 
true-hearted prince, who placed Christ in the forefront 
of all his endeavours, who would consent to conquer 
only under the standard of the Cross, whose first 
care it was, having won back his hereditary kingdom 
for himself, to win it also for Christ a true nursing 
father, not only of the Church of Northumbria but of 
the Church of England the prototype of an Alfred 
and a Louis, of not a few saintly kings throughout 
the ages. There too is Aidan, the gentlest, simplest, 
most sympathetic, most loving, most devoted, of 
missionaries the rock whence we were hewn the 
evangelist to whom before all others the English- 
speaking peoples owe not this or that benefit, but owe 



JOHN COSIN. 155 

their very selves. There is the royal lady, the saintly 
Hilda, the mother who arose in our Israel, the mes- 
senger of peace in times of distraction and conflict, 
when every man did what was right in his own eyes, 
the instructress of bishops and of kings, uniting in 
herself the wisdom and the capacity of the man with 
the heart and the sympathy of the woman, diffusing 
the light of knowledge far and wide. There is the 
famous Cuthbert, the stripling called like David from 
the sheep-fold that he might feed the flock of God 
the ascetic whose cherished home was the lonely 
ocean-girt rock and his favourite companions the 
fowls of the sea not, it may be, the truest type 
of saintliness, not the type which would most impress 
our own age, but a man whose influence was second 
to none in his own and succeeding generations, and 
who left an example of self-renunciation which can 
never die. There is Benedict Biscop, from whose 
twin houses of Wearmouth and J arrow the light 
shone afar, illumining the darkness of the ages with 
the aurora of our Northern skies, Benedict Biscop 
who thought no journeys too long and no trouble too 
great that he might increase the appliances of edu- 
cation and the adornments of the sanctuary Benedict 
Biscop who (if he had had no other claim on our 
remembrance) would have earned our unceasing grati- 
tude as the intellectual and spiritual father of Bede. 



DURHAM SERMONS. 

There is Bede himself, justly recognised by all suc- 
ceeding ages as the Venerable, the true impersonation 
of the scribe instructed into the kingdom of heaven, 
bringing out of his treasures things new and old, 
gathering together vast stores of knowledge from 
every accessible source, and consecrating all to 
Christ, working on studiously, devotedly, devoutly, 
to the end, finishing his work only when he finished 
his life. 

These and others second only to these your 
spiritual ancestors look down upon you from the 
windows ; and the history thus begun is continued 
by the architecture, by the shields, by the records 
which are imprinted on the building itself through 
the middle ages, past the Reformation, over that 
critical period in the Anglican Church of which I 
spoke just now, till we reach our own time. 

The continuity of our Church in the past is thus 
unfolded before you. The saints and great ones, 
though dead, yet speak. The stone cries out of the 
wall, and the beam out of the timber answers it. 
The dumb things are vocal of the ages gone by. But 
what shall I say of our Church in the present of its 
diffusion, its achievements, its hopes? Is not this 
goodly concourse of breathing, acting, speaking men 
the true response to my question ? ' The living, the 
living, they shall praise Thee, as I do this day.' 



JOHN COSIN. 157 

c As I do this day.' Yes, whose thanksgiving can 
be greater than mine mine who am permitted 
to welcome you all, my brothers, and to bid you 
share with me this joyful festival in the dear sanc- 
tuary of the home of my fathers ? Quid retribuam 
Domino ? 



JOSEPH BUTLER. 



PREACHED IN DURHAM CATHEDRAL ON THE OCCASION 
OF HIS OWN ENTHRONEMENT. 

May 15, 1879. 



And they shall see His face. 

REVELATION xxii. 4. 

IT is related of the greatest of the bishops of 
Durham that, in his last solemn moments, when the 
veil of the flesh was even now parting asunder, and 
the everlasting sanctuary opening before his eyes, 
he ' expressed it as an awful thing to appear before 
the Moral Governor of the world 1 .' 

The same thought, which thus accompanied him 
in his passage to eternity, had dominated his life in 
time this consciousness of an Eternal Presence, this 
sense of a Supreme Righteousness, this conviction of 
a Divine Order, shaping, guiding, disposing all the 
intricate vicissitudes of circumstance and all the little 
lives of men enshrouded now in a dark atmosphere 
of mystery, revealing itself only in glimpses through 
the rolling clouds of material existence, dimly dis- 
cerned by the dull and partial vision of finite man, 
D. S. II 



1 62 DURHAM SERMONS. 

questioned, doubted, denied by many, yet visible 
enough even now to the eye of faith, working pati- 
ently but working surely, vindicating itself ever and 
again in the long results of time, but awaiting its 
complete and final vindication in the absolute issues 
of eternity ; the truth of all truths, the reality of all 
realities, the one stubborn, steadfast fact, unchange- 
able while all else is changing; this Presence, this 
Order, this Righteousness, in the language of Holy 
Scripture this Word of the Lord which shall outlive 
the solid earth under foot, and the starry vault over- 
head. 'They shall perish, but Thou remainest, and 
they all shall wax old as doth a garment ; and as a 
vesture shalt Thou fold them up, and they shall be 
changed ; but Thou art the same, and Thy years 
shall not fail.' 'All flesh is as grass, and all the 
glory of man as the flower of grass. The grass 
withereth, and the flower thereof falleth away; but 
the word of the Lord endureth for ever.' 

It is no arbitrary conjecture that this was the 
dominating idea of Butler's life. Early and late it 
is alike prominent in his writings. In the preface 
to his first great work, his volume of Sermons, he 
speaks of ' the Author and Cause of all things, 
Who is more intimately present to us than anything 
else can be, and with Whom we have a nearer and 
more constant intercourse than we can have with aav 



JOSEPH BUTLER. 163 

creature/ In his latest work, his Charge to the Clergy 
of Durham, he urges the ' yielding ourselves up to the 
full influence of the Divine Presence ; ' he bids his 
hearers * endeavour to raise up in the hearts' of their 
people 'such a sense of God as shall be an habitual, 
ready principle of reverence, love, gratitude, hope, 
trust, resignation, and obedience ; ' he recommends 
the practice of such devotional exercises ' as would 
be a recollection that we are in the Divine Presence, 
and contribute to our being in the fear of the Lord 
all the day long/ Thus his death-bed utterance was 
the proper sequel to his lifelong thoughts. The same 
awe-inspiring, soul-subduing, purifying, sanctifying 
Presence rose before him as hitherto. But the awe, 
the solemnity was intensified now, when the vision of 
God by faith might at any moment give place to the 
vision of God by sight. Not unfitly did one 2 , writing 
shortly after his decease, compare him to ' the bright 
lamps before the shrine,' the clear, steady light of the 
sanctuary, burning night and day before the Eternal 
Presence. 

In the strength of this belief he had lived, and in 
the awe of this thought he now died. This conviction 
it was this sense of a present Righteousness, con- 
fronting him always which raised him high above 
the level of his age ; keeping him pure amidst the 
surroundings of a dissolute Court; modest and humble 

II 2 



1 64 DURHAM SERMONS. 

in a generation of much pretentious display ; high- 
minded and careless of wealth in a time of gross 
venality and corruption; firm in the faith amidst a 
society cankered by scepticism ; devout and reverent, 
where spiritual indifference reigned supreme ; candid 
and thoughtful and temperate, amidst the temptations 
and the excitements of the religious controversy; care- 
ful even for the externals of worship, where such care 
was vilified as the badge of a degrading superstition. 
Hence that tremendous seriousness, which is his es- 
pecial characteristic that ' awful sense of religion/ 
that ' sacred horror at men's frivolity' in the language 
of a living essayist 8 . Hence that transparent sincerity 
of character, which never fails him. Hence that 
' meekness of wisdom, 5 which he especially urges his 
clergy to study 4 , and of which he himself was all 
unconsciously the brightest example. 

And what more seasonable prayer can you offer 
for him who addresses you now, at this the most 
momentous crisis of his life, than that he the latest 
successor of Butler may enter upon the duties of his 
high and responsible office in the same spirit; that 
the realisation of this great idea, the realisation of this 
great fact, may be the constant effort of his life; that 
glimpses of the invisible Righteousness, of the invisible 
Grace, of the invisible Glory, may be vouchsafed to him; 
and that the Eternal Presence, thus haunting him 



JOSEPH BUTLER. 165 

night and day, may rebuke, may deter, may guide, 
may strengthen, may comfort, may illumine, may con- 
secrate and subdue the feeble and wayward impulses 
of his own heart to God's holy will and purpose ! 

And not for the preacher only, but for the hearers 
also, let the same prayer ascend to the throne of 
heaven. In all the manifold trials, and all the mean 
vexations of life, this Presence will be your strength 
and your stay. Whatsoever is truthful, whatsoever is 
real, whatsoever is abiding in your lives, if there be 
any antidote to sin, and if there be any anodyne for 
grief, if there be any consolation, and if there be any 
grace, you will find it here and here alone in the 
ever-present consciousness that you are living face to 
face with the Eternal God. Not by fitful gusts of 
religious passion, not by fervid outbursts of senti- 
mental devotion, not by repetition of approved forms, 
and not by acquiescence in orthodox beliefs, but by the 
calm, steady, persistent concentration of the soul on 
this truth, by the intent fixing of the inward eye on 
the righteousness and the grace of the Eternal Being 
before Whom you stand, will you redeem your spirits 
and sanctify your lives. So will your minds be con- 
formed to His mind. So will your faces reflect the 
brightness of His face. So will you go from strength 
to strength, till, life's pilgrimage ended, you appear 
every one in the eternal Zion, the celestial city, wherein 



1 66 DURHAM SERMONS. 

is neither sun nor moon, ' for the glory of God doth 
lighten it, and the Lamb is the light thereof/ 

Let this, then, be the theme of our meditation this 
morning. Many thoughts will crowd upon our minds, 
and struggle for utterance, on a day like this ; but we 
will put them all aside. Not our hopes, not our 
cares, not our burdens, nothing of joy and nothing 
of sadness, shall interpose now to shut out or to 
obscure the glory of the Presence before Whom we 
stand. 

Not our hopes; though one hope starts up and 
shapes itself perforce before our eyes. It will be the 
prayer of many hearts to-day that the inauguration 
of a new episcopate may be marked by the creation 
of a new see ; that Northumberland, which in the 
centuries long past gave to Durham her bishopric, 
may receive from Durham her due in return in these 
latest days ; that the New Castle on the Tyne may 
take its place with the Old Castle on the Wear, as a 
spiritual fortress strong in the warfare of God. 

Not our cares ; though at this season one anxiety 
will press heavily on the minds of all. The dense 
cloud, which for weeks past has darkened the social 
atmosphere of these northern counties, still hangs 
sullenly overhead. God grant that the rift, which 
already we seem to discern, may widen, till the flood- 
ing sunlight scatters the darkness, and a lasting 



JOSEPH BUTLER. 167 

harmony is restored to the relations between the 
employer and the employed. 

Not our burdens; though on one at least in this 
cathedral the sense of a new responsibility must press 
to-day with a heavy hand. If indeed this burden had 
been self-sought or self-imposed, if his thoughts were 
suffered to dwell on himself and his own incapacity, 
he might well sink under its crushing weight, But 
your prayer for him, and his ideal for himself, will 
shape itself in the words which were spoken to the 
great Israelite restorer of old, * Not by might, nor by 
power, but by My Spirit, saith the Lord of Hosts.' 
Only in this strength before you, as before him, will 
the great mountain become a plain. 

Therefore we will lay down now our hopes and 
our fears, our every burden, on the steps of the altar; 
that entering disencumbered into the inmost sanctuary 
we may fall before the Eternal Presence. 

The vision of God is threefold the vision of 
Righteousness, the vision of Grace, the vision of 
Glory. 

i. The vision of Righteousness is first in the 
sequence. Righteousness includes all those attributes 
which make up the idea of the Supreme Ruler of the 
universe perfect justice, perfect truth, perfect purity, 
perfect moral harmony in all its aspects. Here, then, 
is the force of Butler's dying words. Ask yourselves, 



1 68 DURHAM SERMONS. 

can it be otherwise than ' an awful thing to appear 
before the Moral Governor of the world ' ? You have 
read perhaps the written record of some pure and 
saintly life, and you are overwhelmed with shame as 
you look inward and contrast your sullied heart and 
your self-seeking aims with his innocency and clean- 
ness of heart. You are confronted you, an avowedly 
religious person in your business affairs, with an 
upright man of the world; and his straightforward 
honesty is felt by you as a keen reproach to your 
disingenuousness and evasion, all the keener because 
he makes no profession of religion. Yes, you know 
it; this is the very impress of God's attribute on his 
soul, though God's name may seldom or never pass 
his lips. And, if these faint rays of the Eternal Light, 
thus caught and reflected on the blurred mirrors of 
human hearts and human lives, so sting and pain the 
organs of your moral vision, what must it not be then, 
when you shall stand face to face before the ineffable 
Righteousness, and see Him in His unclouded glory ! 
It is a vision indeed of awe, transcending all 
thought ; a vision of awe, but a vision also of purifi- 
cation, of renewal, of energy, of power, of life. There- 
fore enter into His presence now, and cast yourself 
down before His throne. Therefore dare to ascend 
into the holy mountain ; dare to speak with God 
amidst the thunders and the lightnings ; dare to look 



JOSEPH BUTLER. 169 

upon the face of His righteousness, that descending 
from the heights you, like the lawgiver of old, may 
carry with you the reflexion of His brightness, to 
illumine and to vivify the common associations and 
the every-day affairs of life. 

Not a few here will doubtless remember how an 
eloquent living preacher 5 in a striking image employs 
the distant view of the towers of your own Durham 
of my own Durham seen from the neighbourhood 
of the busy northern capital only in the clearer atmo- 
sphere of Sundays as an emblem of these glimpses 
of the Eternal Presence, these intervals of Sabbatical 
repose and contemplation, when the furnaces and pits 
cease for the time to pour forth their lurid smoke, and 
in the unclouded sky the towers of the celestial Zion 
reveal themselves to the eye of faith. Let this local 
image give point to our thoughts to-day. 'Unto Thee 
lift I up mine eyes, O Thou that dwellest in the 
heavens. Behold, even as the eyes of servants look 
unto the hand of their masters, and as the eyes of a 
maiden unto the hand of her mistress, even so our 
eyes wait upon the Lord our God/ 

2. But the vision of Righteousness is succeeded 
by the vision of Grace. When Butler in his dying 
moments had expressed his awe at appearing face to 
face before the Moral Governor of the world, his 
chaplain, we are told, spoke to him of ' the blood 



I 70 DURHAM SERMONS. 

which cleanseth from all sin.' 'Ah, this is comfort- 
able/ he replied ; and with these words on his lips he 
gave up his soul to God. The sequence is a necessary 
sequence. He only has access to the Eternal Love, 
who has stood face to face with the Eternal Right- 
eousness. He only, who has learned to feel the awe, 
will be taught to know the grace. The righteous 
Judge, the Moral Governor of the world, is a loving 
Father also, is your Father and mine. This is the 
central lesson of Christianity. Of this He has given 
us absolute assurance in the life, the death, the words 
and the works of Christ. The Incarnation of the Son 
is the mirror of the Father's love. What witness need 
we more ? Happy he who shall realise this fact in all 
its significance and fulness ! Happy he on whom the 
light of the glory of the Gospel of Christ, Who is the 
image of God, shall shine ; he who shall 

Gaze one moment on the Face, Whose beauty 

Wakes the world's great hymn; 
Feel it one unutterable moment 

Bent in love o'er him ; 
In that look feel heaven, earth, men, and angels, 

Distant grow and dim; 
In that look feel heaven, earth, men, and angels, 

Nearer grow through Him 6 . 

Yes, it is so indeed. All our interests in life, the 
highest and the lowest alike, abandoned, merged, 
forgotten in God's love, will come back to us with a 



JOSEPH BUTLER. 

distinctness, an intensity, a force, unknown and un- 
suspected before. Each several outline and each 
particular hue will stand out in the light of His Grace. 
Thus we are bidden to lose our souls only that we 
may find them again. We are charged to give up 
houses, and brethren, and sisters, and father, and 
mother, and wife, and children, and lands all that 
is lovely and precious in our eyes to give up all to 
God, only that we may receive them back from Him 
a hundredfold, even now in this present time. Our 
affections, our friendships, our hopes, our business and 
our pleasure, our intellectual pursuits and our artistic 
tastes all our cherished opportunities and all our 
fondest aims, must be brought to the sanctuary and 
bathed in the glory of His Presence, that we may take 
them to us again, baptized and regenerate, purer, 
higher, more real, more abiding far than before. 

3. And thus the vision of love melts into the 
vision of Glory. So we reach the third and final stage 
in our progress. This is the crowning promise of the 
Apocalyptic vision, 'They shall see His face.' The 
vision is only inchoate now ; we catch only glimpses 
at rare intervals, revealed in the workings of nature 
and the processes of history, revealed in the lives of 
God's saints and heroes, revealed above all in the 
record of the written Word and in the Incarnation of 
the Divine Son. But then no veil of the flesh shall 



1/2 DURHAM SERMONS. 

dim the vision ; no imperfection of the mirror shall 
blur the image ; for we shall see Him face to face 
shall see Him as He is the perfect truth, the perfect 
righteousness, the perfect purity, the perfect love, the 
perfect light. And we shall gaze with unblenching 
eye, and our visage shall be changed. Not now with 
transient gleam of radiance, as on the lawgiver of old, 
shall the light be reflected from us ; but, resting upon 
us with its own ineffable glory, the awful effluence 

Shall flood our being round, and take our lives 
Into itself. 

Of this final goal of our aspirations, of this crown- 
ing mystery of our being, the mind is helpless to 
conceive, and the tongue refuses to tell. Silent con- 
templation, and wondering awe, and fervent thanks- 
giving alone befit the theme. Even the inspired lips 
of an Apostle are hushed before it. ' Beloved, now are 
we the sons of God, and it doth not yet appear what 
we shall be ; but we know that, when He shall appear, 
we shall be like Him, for we shall see Him as He is 5 
we shall see Him as He is. 



APPENDIX. 



PREACHED BY THE RIGHT REVEREND BROOKE Foss 
WESTCOTT, D.D., D.C.L., LORD BISHOP OF DURHAM, AT 

THE CONSECRATION OF S. COLUMBA's CHURCH, SOUTH- 
WICK, SUNDERLAND. 

June 9, 1890. 



They tJtat seek the Lord shall not want any good 

thing. 

PSALM xxxiv. 10. 

SUCH were the last words which Columba wrote 
on the eve of his death. ' Here,' he said, when he 
finished the verse as he was transcribing the Psalter, 
* I must stop at the close of the page ; my scholar 
shall write what follows/ And most truly his bio- 
grapher adds, 'This verse was appropriate to the 
master as the next was to the disciple " Come ye 
children, hearken unto me, I will teach you the fear 
of the Lord." ' Brethren, we hearken now and seek 
to learn the lesson while our thoughts go back to 
that early morning nearly 1,300 years ago, when, as 
on this day, the promise found fulfilment on the 
desolate shore of lona, and the teaching of a life of 
sacrifice was consummated. 

The death of Columba was a true revelation of 



1 76 APPENDIX. 

the saint. Twice, as it is related, the time of his 
departure had been delayed ; once through the 
prayers of the churches that his help might still be 
continued to them, and once by his own prayer that 
his decease might not disturb the joy of Easter. But 
at last his Sabbath, his rest-day, as he called it, which 
he had foreseen, drew near. He knew that he must 
render to God on the morrow the life which had been 
entrusted to him. With tender thought for his house- 
hold he went to the monastery barn and blessed it, 
and thanked God that his monks had still a year's 
supply in store. Afterwards he climbed the little 
knoll which overlooked the monastery itself, and 
blessed his house, and foretold how kings of foreign 
lands and saints of other Churches should do reve- 
rence to the mean and lowly place ; then he returned 
to his own poor hut and continued a work of his early 
days, a transcription of the Psalter, till he paused at 
the words I have taken for my text. The evening 
service then followed ; after this he went to rest, with 
a bare rock, as Adamnan says, for straw, and a stone 
for his pillow. So resting he gave his parting counsel. 
'These, my little children/ he said, 'are my last 
words. I charge you to keep unfeigned love one 
with another. If you do so after the pattern of the 
fathers, God, the champion of the good, will help 
you. . .' At midnight the bell sounded for matins. 



S. COLUMBA. 177 

Columba sprang up and entering the church before 
any of the brethren fell on his knees before the altar. 
A faithful attendant followed, and saw from afar the 
whole church flooded with angelic light. When he 
came to the door the light vanished ; but groping his 
way through the darkness, he found the saint and 
lifted up his head and placed it in his bosom. By 
this time the brethren had come in with lights, and 
burst into lamentation at the sight of their dying 
master. Columba opened his eyes and looked round 
with an expression of marvellous gladness, for (his 
biographer adds) he saw the angel who had come to 
meet him, and responding to the action of his friend 
he feebly raised his hand that he might give by a 
sign the benediction which he could not pronounce 
with his failing breath. And so, like his Lord, he 
passed away in blessing. 

The scene rises vividly before us, after the long 
centuries, with an unchanged and unchangeable mes- 
sage of victorious devotion. The hope, the prophecy 
of Columba still find fulfilment. He is to-day a living 
Evangelist on the crowded banks of the Wear, among 
people of another tongue, as on the desolate rocks 
of the place of his chosen exile. In different forms, 
under strange varieties of circumstance, his influence 
has found scope in this distant country. When 
Oswald was preparing himself for what seemed to 
D. S. 12 



1 78 APPENDIX. 

be a desperate conflict, Columba, it is said, appeared 
to him in a vision and with cheering words nerved 
him for victory. The cathedral at Durham claimed 
to possess among its treasures some of his relics ; 
and now in our latest age a church is raised here 
to bear his name and bring, as we trust, something 
of his spirit among us, a spirit purified by the dis- 
cipline of great sorrows in the power of peace. 

We desire to honour the memory of Columba, 
and happily his portrait has been preserved to us in 
a life by Adamnan, which has justly been described 
as ' the most complete piece of such biography which 
Europe can boast of to the end of the middle ages. 
In this we see him as he appeared to those among 
whom he moved, and we can realise, at least in the 
broad features, what he was. He was then, in a 
word, a true man ; a true Irishman ; with all the 
virtues and faults of his race ; tender, affectionate, 
self-willed, imperious, even fierce. The words of the 
Psalmist seem to find expression in his actions : 
1 How do I hate them, O Lord, that hate Thee.' 
He was not perfect, but he was a saint, complete, 
not in faultlessness, but in the unreserved consecra- 
tion of his whole nature. 

When we go further into detail we are guided 
by the plan of his biographer, who has grouped the 
memorials of Columba's life under three divisions; 



S. COLUMBA. 179 

his prophecies, his miracles, his visions. By this 
arrangement he has rightly distinguished Columba's 
three main characteristics : his power of penetrative 
sympathy, his love of nature, his depth of spiritual 
insight. Columba read the heart of man, and there- 
fore he could divine its issues. He felt the unity 
of creation, and therefore he could decipher some 
mysteries of its life. He saw the Presence of God, 
and therefore he could reflect its light. So, reading, 
feeling, seeing, he mastered, little by little, through 
struggles and losses, the lesson which we must try 
to learn, the lesson which he bequeathed at his 
death, the lesson of trust and peace. 

I. Columba, I say, loved men, and through love 
he understood them. He was enabled to recognise 
the signs of a divine kinsmanship, the unconscious 
strivings after noble things, in the ignorant, the rude, 
the wayward. On one occasion when he was visiting 
the monastery of Clonmacnoise, a poor serving boy, 
mean, unpopular, and despised, sought, like the 
woman in the Gospel, to touch secretly from behind 
the hem of his garment. The saint perceived his 
purpose and laid his hand upon him and set him 
before him. The bystanders prayed him to loose 
hold of the wretched creature. ' Suffer it to be so 
now/ he replied, and bade the trembling boy open 
his mouth and put out his tongue. Thereupon he 

122 



l8o APPENDIX. 

blessed him, and said to the astonished company, 
' Let no man despise him however vile he may seem. 
From this hour he shall grow in favour and worth 
and wisdom, and his tongue shall be the organ of 
Divine eloquence.' The words found fulfilment and 
the lad grew up to be a saint, famous through all 
the churches of Ireland. 

It is no wonder, therefore, that, gifted with this 
spiritual discernment, this sovereign hope, he claimed 
the obedience of complete devotion. 

' You cannot stay with me a year/ he said to two 
pilgrims, who begged to be received for a time, 'un- 
less first you take the monastic vow.' 'Though we 
had no such purpose,' was the reply, 'we yield to a 
word that must be inspired.' And when the brethren 
marvelled that poor unknown wanderers were so 
received without trial, Columba answered, 'These 
two strangers by their willing self-sacrifice have ful- 
filled their Christian warfare, and both shall pass 
away in peace within the month.' Columba had 
traced in them with the unerring instinct of the 
artist or physician the signs of death, and with the 
insight of an apostle the capacity for saving faith, 
and he used his knowledge for the love of Christ. 

Such examples illustrate Columba's power. By 
a living sympathy he entered into the souls of those 
who came before him. He knew, as it has been 



S. COLUMBA. l8l 

well said, how 'to be poor of heart among the 
poor, how to weep for those who would not weep 
for themselves ;' he knew how to foresee the bitter 
end of ostentatious austerities and the victory of 
humble penitence ; how to bring peace by homely 
wisdom to a divided household ; how to recognise 
the promise of a divine blessing in the willing accom- 
plishment of the natural law written in man's heart. 
He had mastered the secret of effective help to the 
suffering by making his own the burden of which 
they could be relieved. On a bitter winter's day 
the saint was seen weeping. ' It is not strange that 
I should be distressed/ he replied to those who asked 
the cause, 'for I see my monks toiling far off at 
Durrow in a grievous case.' And forthwith, it is 
said, their taskmaster, stung by some sudden impulse, 
set them free and gave them necessary refreshment. 
We may lay the lesson to heart. Perhaps we have 
not yet learnt how soul touches soul, how prayer 
works its effects naturally, as we speak, through 
sympathy ; and I seem able to understand how the 
tired reapers at lona, when they returned home in 
the evening, found their loads lightened, as we read, 
when they reached the most difficult part of their 
way, for then Columba went to meet them in spirit, 
as he could not cheer them by his bodily presence. 
II. Columba loved men, and he loved nature 



1 82 APPENDIX. 

also, and through his love he was enabled to master 
some of the secrets of that deeper life which lies 
beneath material things. 

' For nature never did betray 
The soul that loved her.' 

Even if a strict criticism throws doubt upon the 
authorship of the Irish poems which are attributed 
to him, these show at least what he was supposed to 
feel. And nowhere can we find more vivid images 
brought together, ' the song of the wonderful birds/ 
' the thunder of the crowding waves,' ' the level 
sparkling strand/ all summoned before the eyes of 
the singer's heart that he may better bless the Lord 
that is the end of all in prayer, and praise, and 
meditation, and work, and almsgiving. 

So Columba, like many other early saints, learnt 
the truth that 

'He prayeth well who loveth well, 
Both man, and bird, and beast.' 

And there is no more characteristic story of his 
tenderness than that which tells how he bade one 
of his brethren watch by the western shore of the 
island in order to receive, and cherish, and feed a 
wayworn crane which would be driven there by the 
winds and fall exhausted at his feet. ' It comes/ 
he pathetically said, ' from our own fatherland.' He 
had measured, we see, the effects of the storm, and 



S. COLUMBA. 183 

thought of the sufferings of the humblest creature 
which he could help. And so in the narrative of 
his death it is told that when he rested for a little 
while on his last return to his cabin, a faithful horse 
came up to him and placed his head in his lap, 
and wept like a man. 'You,' the saint said to the 
servant, who would have driven the beast away, 
' with all your reason could not foresee my departure, 
but the Creator has revealed it to this poor brute 
in such a way as pleased Him/ 

III. Columba loved men and he loved nature 
because in both he saw God. His vision embraced 
the great spiritual realities of life. He regarded 
things with a spiritual eye : therefore his countenance 
flashed from time to time with beams of an un- 
earthly joy, when, in the language of his biographer, 
he saw the ministering angels round about him. Nor 
can we forget the truth which lies in the imagery. 
The first great promise in the Gospel assures us of 
the renewed intercourse between earth and heaven. 
' Ye shall see,' the Lord said, using for the first 
time the title by which He is bound with the race, 
' the heavens opened and the angels of God ascend- 
ing and descending upon the Son of Man.' For 
us in virtue of the Incarnation, that which was 
shown to the patriarch in a vision has become a 
fact ; and if we are told to see the angels ascending 



184 APPENDIX. 

first, is it not that we may recognise the presence of 
the unseen powers among whom we live, whether 
we notice them or not ? For Columba himself 
nothing was without the care of God : he trained 
his disciples to his faith, and they answered to his 
discipline. When a favourite scholar proposed to 
cross to a neighbouring island the saint told him, 
trying him, as we may suppose, of the monstrous 
creature that had been just now seen in the mid- 
channel. 'I and that beast,' was the reply, 'are 
under the power of God.' 'Go in peace,' the master 
then said, 'thy faith in Christ shall defend thee 
from this peril.' * Follow me not,' he said to another, 
' thou mayest not abandon father, and mother, and 
country.' 'Thou art my father,' was the answer, 
'and the Church is my mother, and my country is 
where I can gather the largest harvest for Christ.' 

Through such traits we can in some way realise 
the man, unsparing of others as of himself, demand- 
ing the absolute self surrender he had made, open- 
eyed, to the world, in all its rich variety of changing 
phenomena, yet passionately fond of the written 
Scriptures ; a sign to all who looked on him of the 
energy of spiritual forces, as he wielded the powers 
of the age to come. 

What then, we ask, does Columba mean for us, 
this keen impulsive conqueror of souls, fearless in 



S. COLUMBA. 185 

perils and restless in labour? Even in the simplest 
sense, we need the inspiration of his example in 
the strain of our conventional life. We need his 
bold trust in humanity, his confident appeal to gener- 
ous feelings, his courageous exercise of moral supre- 
macy, his strengthening of the family when he made 
the ties of the clan the model of his own order. We 
need his reverence for what we speak of as lower 
forms of life, the gentle love with which he confessed 
in deed that He who made him made them too ; 
the thankfulness with which he acknowledged that 
life lies not in the things which we possess, out of 
their superfluous abundance, but in the splendours 
of earth and sky, and the joys of human intercourse, 
and the consciousness of divine kinsmanship, which 
are our common heritage. We need above all the 
power of spiritual vision, which discerns the eternal 
in things transitory, the terrible issues of self-asser- 
tion, the joy of consecrated service ; a vision which 
is sufficient to chasten, to cheer, to inspire, to elevate, 
the simplest routine of daily duties. 

What does Columba mean for us ? To answer 
this question more fully here we must take account 
of the sister Church across the stream. Columba of 
Hy, Ignatius of Antioch ; Columba, the Celtic mis- 
sionary, and Ignatius, the Syrian martyr, honoured 
alike among us, symbolise the catholicity of our own 



1 86 APPENDIX. 

Church. By a happy choice the very buildings in 
which they are commemorated are not less widely 
separated in type than are the men themselves. 
Here we have the Basilica representing the energy 
of that Roman law by which the Christian civilization 
of the West was united with the past ; and on the 
other side the purest forms of Gothic architecture in 
which the Faith found its own natural expression in 
the North. And it is not, I think, an idle fancy 
which gladly notes that the very contrasts are com- 
bined in another contrast. The Roman sanctuary is 
assigned to the Irish saint and the English sanctuary 
to the Eastern one. Separately and together, sanc- 
tuary and saint, remind us of that which is our joy 
and our hope, that no one outward form, no one 
national character, no one man, can exhaust the 
fulness of our faith. 

Here in this church the thought lies embedded 
for ever in the very foundations of the building. The 
foundation stone itself is two stones and not one 
stone : in that Irish and English are cemented to- 
gether; and this material union will force all who 
worship here to think of and to pray for that consum- 
mation when every division of race and class shall be 
done away, and all whom Christ has redeemed shall 
be one man in Him. 

All our hearts beat quicker when we think of such 



S. COLUMBA. 187 

a consummation; but in order that we may share and 
enjoy and strengthen the spirit of catholicity which 
springs out of loyal devotion to a living Lord, 
whereby it is hastened, we must be prepared to give 
up much that we severally hold dear. God will bless 
the offering of our private preferences, habits, con- 
victions, if it is made for a greater cause. It has 
been often said that there is nothing fruitful but 
sacrifice. I will dare to add that there is no lasting 
strength without obedience. Thus it may be that 
through the discipline of trial we shall ourselves find 
opportunities in the present perils which we view 
with the greatest alarm. The very work of Columba 
was the penitent confession of a great fault, the 
transfiguration of a great sorrow. 

What does Columba mean for us, for me, to-day ? 
The saint who stirs us after thirteen centuries with 
fresh enthusiasm, who speaks to us, though dead, 
with a voice of warning and encouragement, who 
helps us to reach out to the breadth and manifoldness 
of our faith, is recognised as a living friend. So God 
enables us to feel that earthly connexions are not 
essential to a true human fellowship. And such a 
reflexion cannot but stir us deeply here and now. 
The very form of our service tells us of one no longer 
seen whose presence is in all our hearts, and my own 
thoughts necessarily go back to words spoken not yet 



1 88 APPENDIX. 

a year ago, words of thankfulness and hope, when 
your loved Father in God was given back, as we 
trusted, for a fresh period of faithful work. I do not 
wish to retract or to modify one phrase of joy and 
confidence which I used then. The gift has been 
made otherwise than we expected. But the gift is 
real and it is abiding. Never was the influence of 
him whom we have rather found than lost I speak 
from daily experience more powerful or more salu- 
tary; never did the sense of his absolute singleness 
of purpose constrain his people to bend their energies 
to one common end with surer effect ; never was his 
strong wisdom more powerful to commend to our 
hearts the grace of fellowship, than now, when he 
moves us with a force from which all admixture of 
transitory elements is for ever taken away. It is 
through the saints of God, when their image rises 
before our soul in its purity, that we learn to recog- 
nise what is great and what is little in life : learn to 
distinguish what survives in glory through the last 
momentous change: learn to discern, dimly it may 
be and far off, that unity in which we find the co- 
ordination of our several activities, the completion of 
our fragmentary thoughts. 

Yet once again, What does Columba mean for us? 
The answer which is addressed to all time, wrought 
put through his life, lies in the last words which he 



S. COLUMBA. 189 

wrote and the last charge which he gave. This is his 
testament, ' They that seek the Lord shall not want 
any good thing.' ' My little children, keep unfeigned 
love one with another.' The promise is accomplished 
through every variety of outward circumstance. The 
command is valid through every temptation of per- 
sonal differences If we bear the promise and the 
command in our memory, as we all can do; if we 
ponder them ; if we bring them to the interpretation 
of our disappointments and our trials, it will not have 
been in vain that we have dwelt for a short space on 
the teaching of the first forefather of our Northern 
Church. Hear him then once more ; hear psalmist 
and apostle through him : ' They that seek the Lord 
shall not want any good thing.' ' My little children, 
keep unfeigned love one with another.' 



NOTES. 



NOTES. 

1. S. COLUMBA was born of royal descent at Gartan in Donegal 
on Dec. 7, 520 or 521. Educated under the two Finnians and others, 
he was in due time ordained deacon and priest, but never raised to the 
episcopate. He taught at Glasnevin near Dublin until the plague 
broke up the school in 544, when he returned to the north of Ireland, 
and founded numerous monasteries, the most important of which were 
Durrow (Dearmach), Derry and Kells. Dr Reeves enumerates thirty- 
seven of these foundations in Ireland. The actual circumstances which 
led to his leaving his native country are variously given. The best- 
known story is as follows. In his enthusiasm for manuscripts he had 
secretly copied a Psalter belonging to Finnian, who thereupon claimed 
the copy as his own. The matter was referred to king Diarmid, 
Columba's kinsman, at Tara, who decided in favour of Finnian, 
saying: 'To every cow her calf; so to every book its copy.' Offended 
at this decision Columba stirred up the families of the north Hy Neills 
against the south Hy Neills who acknowledged Diarmid, and the 
result was the defeat of Diarmid, owing to the prayers and songs of 
Columba. Columba's Latin copy of the Psalter became the national 
relic of the O'Donnell clan, and for a thousand years was carried with 
them to battle. It is still preserved, and from its date may well have 
been written by the saint. But whatever was the immediate cause of 
quarrel, it seems certain that the battle of Cooldrevny (Coledebrina) 
fought in 56 1 between the Hy Neills was attributed in a great measure 
to Columba's influence. 

A synod held at Teltown in Meath censured his conduct, though 
apparently it did not excommunicate him. Stung with remorse, he 
sailed from Ireland with twelve companions, a voluntary exile for the 
cause of Christ (pro Christo peregrinari volens enavigavit, Adamnan 
pref. a), and settled in the island of lona (Hy) in the year 563 (see 
D. S. 13 



194 DURHAM SERMONS. 

Reeves' Life of S. Cohimba ; Bede H. E. iii. 4 gives it 565). Here 
he founded his chief monastery, and evangelised the heathen Picts. 
He also taught more carefully the Scots, who had already been 
converted to Christianity by S. Ninian. For thirty-five years S. 
Columba laboured with wonderful energy, travelling through great 
parts of Scotland, and penetrating northward as far as Inverness, and 
eastward into Aberdeenshire, founding churches, and monastic institu- 
tions, among others the famous monastery of Deer. He frequently 
visited Ireland on matters connected with his monasteries, which he 
superintended until the end. 

The circumstances of his death are very touching. On the Saturday 
afternoon he was transcribing the thirty-third Psalm. He reached the 
verse, ' They who seek the Lord shall want no manner of thing that is 
good,' and then said, 'Here I must stop; what follows let Baithen 
write. ' As the midnight bell summoned the brethren to the matins of 
the Sunday festival he hastened before the other monks to the chapel. 
When lights were brought, they found him prostrate before the altar, 
and in the act of blessing them he passed away with a smile upon his 
face, 'doubtless seeing the holy angels coming to meet him.' This 
according to Dr Reeves' computation was early in the morning of 
Sunday, June 9, A.D. 597. 

The chief authority for the life of S. Columba is his biography 
by Adamnan, ninth abbot of lona, written between 692 and 697 (edited 
by Reeves Dublin 1857). See also Bede Hist. EccL iii. 4, Monta- 
lembert Monks of the West\\\. p. 97 sq. (Engl. trans.), and especially 
Reeves' Life of S. Columba in Historians of Scotland Vol. vi. 

2. This devoted follower was Mochonna, son of the provincial 
king of Ulster. ' In vain Columba represented to him that he ought 
not to abandon his parents and native soil. " It is thou," answered the 
young man, "who art my father, the Church is my mother, and my 
country is where I can gather the largest harvest for Christ. " Then, in 
order to render all resistance impossible, he made a solemn vow aloud to 
leave his country and follow Columba, " I swear to follow thee wherever 
thou goest, until thou hast led me to Christ, to whom thou hast conse- 
crated me." ' Montalembert Monks of the West iii. p. 132. 

3. ' It was the general belief of the time that all islands fell under 
the jurisdiction of the Papal See, and it was as a possession of the 
Roman Church that Henry sought Hadrian's permission to enter 
Ireland. His aim was "to enlarge the bounds of the Church, to 
restrain the progress of vices, to correct the manners of its people and to 



NOTES. 195 

plant virtue among them, and to increase the Christian religion." He 
engaged to " subject the people to laws, to extirpate vicious customs, to 
respect the rights of the native Churches, and to enforce the payment of 
Peter's pence " as a recognition of the overlordship of the Roman See. 
Hadrian by his bull approved the enterprize as one prompted by "the 
ardour of faith and love of religion," and declared his will that the 
people of Ireland should receive Henry with all honour, and revere 
him as their lord.' Green History of the English People i. 176. 
Hadrian IV (Nicholas Breakespeare), a native of S. Albans and the 
antagonist of Frederick Barbarossa, was pope from 1154 to ll >9 
(Milman Latin Christianity Book vill. ch. 7). 

4. On the influence of S. Columban (543 615) and his Celtic 
followers upon the evangelisation of Europe see Montalembert Monks 
of the West ii. p. 387 sq, Neander Church History v. p. 39 sq. 
He preached in France, Switzerland and Italy. His principal monas- 
teries were Luxeuil in the Vosges, and Bobbio near Milan. St Gall 
on Lake Constance was founded and named after his companion 
Gallus. S. Columban first gave the impulse to the missionary enter- 
prise in England and Ireland which produced Cilian, Wilfrid, Willi- 
brord, Willibald, Winfrid (Boniface) and many others. 

5. Paulinus was one of four monks sent from Rome by Gregory 
the Great in 60 1 to recruit the mission of Augustine. In 625 he was 
chosen to accompany as chaplain Ethelburga, daughter of Eadbald, 
king of Kent, when she went to be bride to Edwin, king of North- 
umbria ; and he was consecrated bishop of York by Justus, archbishop 
of Canterbury. Though allowed free exercise of his religion, he made 
little or no impression on king or court, until the escape of Edwin from 
an assassin's dagger on Easter-eve 626, and the birth to him of a 
daughter the same night, were taken advantage of by Paulinus to 
direct his attention to Christianity. Edwin allowed the infant to be 
baptized at Pentecost, but with characteristic caution hesitated to 
embrace the faith; and it was not until the following winter that he 
summoned his Witan at Goodmanham to listen to the preaching of 
Paulinus. The effect of the conference was immediate : Coifi, the 
chief Pagan priest, took the lead in the desecration of the heathen 
shrine at Goodmanham : on Easter-eve 627, in a wooden chapel erected 
for that purpose at York on the site of the present Minster, Edwin and 
his nobles were baptized, and the impulse thus given to Christianity was 
felt through the length and breadth of the great kingdom of Northumbria. 
Everywhere crowds flocked to receive baptism at Paulinus' hands. 

132 



196 DURHAM SERMONS. 

The Glen in Northumberland, the Derwent in Durham, the Eure and 
the Swale in Yorkshire are rivers associated with his missionary 
journeys. Pallinsburn, some three miles from the Tweed near the 
well-known field of Flodden, preserves his name. His traditionary 
well at Holystone, in the Coquet valley, is still shown. He even 
penetrated as far south as Lindsey, then subject to Northu'mbria, and 
preached at Lincoln ; and there he consecrated Honorius to be fifth 
archbishop of Canterbury. But he appears to have taken no steps to 
organize his work. The results, though brilliant, were superficial, and 
when the defeat and death of Edwin at Hatfield (Oct. 12, 633) were 
followed by the cruel devastation of Northumbria by Penda and 
Cadwalla, he felt that Christianity was a lost cause, abandoned his 
bishopric, and set sail with the widowed Ethelburga for Kent, where 
archbishop Honorius and king Eadbald gave him the see of Rochester. 
Next autumn arrived from Rome the pall intended for him as arch- 
bishop of York in accordance with Gregory's original scheme for two 
archbishoprics in England each with twelve suffragan bishops. But it 
came too late : and so Paulinus was never archbishop. He died 
bishop of Rochester Oct. 10, 644, and was buried in the chapter-house 
there. See Bede Hist. Eccl. i. 29; ii. 9, 12 14, 16 18, 20; iii. 

i, 14- 

6. Nullum fidei Christianae signum, nulla ecclesia, nullum altare 
in tota Berniciorum gente erectum est, priusquam hoc sacrae crucis 
vexillum novus militiae ductor, dictante fidei devotione, contra hostem 
immanissimum pugnaturus statueret. Bede Hist. Eccl. iii. 2. 

7. Montalembert Monks of the West iv. p. 88. 

8. Montalembert Monks of the IVestiv. p. 125. 

9. Montalembert Monks of the Westiv. p. 126. 

10. Habere autem solet ipsa insula rectorem semper abbatem pres- 
byterum, cujus juri et omnis provincia, et ipsi etiam episcopi, ordine 
inusitato, debeant esse subjecti, juxta exemplum primi doctoris illius, 
qui non episcopus, sed presbyter extitit et monachus (Moreover, the 
island itself is wont to have always an abbot, who is a presbyter, for its 
ruler, to whose jurisdiction all the province and the bishops also 
themselves, after an unusual order, are bound to be subject, according 
to the example of their famous first teacher, who was not a bishop, 
but a presbyter and a monk) Bede Hist. Eccl. iii. 4. See also Bright 
Early English Church History (2nd edition) p. 139 sq. 

11. The three forms of tonsure were (i) the Roman (S. Peter's) 
' the hair shorn away from the top of the head in a circular shape more 



NOTES. 197 

or less wide, according as the wearer happened to be high or low 
in order : the hair dipt over the ears and all about the neck in such a 
way, that from behind and on the sides it looked like a ring or crown 
around the head ; ' (2) the Celtic ' made by cutting away the hair from 
the upper part of the forehead in the figure of a half-moon, with the 
convex side before ; ' (3) the Greek (S. Paul's) the shaving of the 
whole head. Great importance was attached to the form of tonsure. 
Theodore of Tarsus when nominated archbishop of Canterbury ' waited 
four months ' in Rome ' until his hair should be grown, so that it might 
be shorn in the shape of a crown. For he had had the tonsure of the 
holy apostle Paul, after the manner of the Easterns (quatuor exspectavit 
menses, donee illi coma cresceret, quo in coronam tonderi posset ; habu- 
erat enim tonsuram more orientalium sancti apostoli Pauli) ' Bede Hist. 
Eccl. iv. i. The Celtic tonsure was nicknamed by its opponents 'the 
tonsure of Simon Magus' (Bede Hist. Eccl. v. 21). See Mayor and 
Lumby Bede p. 293 sq. 

The question of the keeping of Easter was a more intricate one. 
There was no dispute as to the day of the week, for, like the Roman, 
the Celtic Church kept the festival always on a Sunday. The Celtic 
Church therefore was never Quartodeciman, and Colman's appeal at 
the Council of Whitby to the precedent of S. John was rightly disproved 
by Wilfrid. The difference between the usages was twofold; (i) in 
calculating the date of Easter, the Celtic Churches used an antiquated 
and imperfect Paschal Calendar, which elsewhere had been superseded 
by a more accurate reckoning ; (2) the Celtic Church allowed Easter 
day to fall on the fourteenth day of the moon, the Roman Church never 
before the fifteenth day. Eanfleda, Oswy's queen, who had been 
brought up in Kent, observed the Roman usage ; hence, as Bede tells 
us (Hist. Eccl. iii. 25) 'it sometimes happened in those times that the 
-paschal feast was kept twice in one year ; and when the king, having 
ended his fast, was keeping the Lord's paschal feast, the queen with her 
court still continuing in her fast was keeping Palm Sunday.' See 
further in Bright, pp. 79 sq., 202 sq. 

12. The Council of Whitby (Streanseshalch) was held in the spring 
of 664 to settle these points. Colman, bishop of Lindisfarne, Hilda, 
abbess of Whitby, Cedd, bishop of the East-Saxons (then on a visit 
to Lastingham) represented the Celtic usage, to which king Oswy also 
inclined : queen Eanfleda, her son, prince Alchfrid, Agilbert the Frank, 
bishop of Dorchester, James the Deacon, a survivor of the mission 
of Paulinus, Tuda, an Irish bishop recently arrived in Northumbria, 



198 DURHAM SERMONS. 

and above all, Wilfrid, abbot of Ripon, supported the Roman view. 
King Oswy presided, and when Colman had spoken in favour of the 
customs of Lindisfarne called upon Agilbert on the other side. He not 
being able to speak Saxon requested that his disciple Wilfrid might be 
spokesman on his behalf. Thereupon Wilfrid, whose visits to France 
and Rome gave him a great advantage over his opponents, had little 
difficulty in disposing of the arguments of Colman. The end of the 
debate was remarkable. Colman, after his appeal to S. John had been 
disproved, had quoted in support of his view Anatolius and Columba. 
Wilfrid replied, * Even if your Columba, let me say ours if he was 
Christ's was a saint and a wonder worker, ought he therefore to be 
preferred to the most blessed chief of the apostles, to whom the Lord 
said, ' ' Thou art Peter, and upon this rock I will build My Church, and 
the gates of hell shall not prevail against it : and I will give thee the 
keys of the kingdom of heaven?'" King Oswy was much impressed by 
this reference. He asked Colman whether the words were really spoken 
by Christ to S. Peter ? ' Certainly.' ' Did He ever give the like power 
to your Columba?' 'No.' 'You both agree that these words were 
said especially to Peter, and that the keys of heaven were given him by 
the Lord.' ' Yes,' they both said, 'certainly.' 'And I tell you, that 
this is that doorkeeper, whom I choose not to contradict, but as far as 
I know or am able, I desire in all things to obey his rulings ; lest 
perchance when I come to the doors of the kingdom of heaven, I may 
find none to unbar them for me, if he be averse who is proved to hold 
the keys.' And with that he decided against the Celtic party. Colman 
retired first to lona, afterwards to Inisbofim, an island off the coast of 
Mayo, leaving Eata, abbot of Melrose, formerly one of Aidan's ' twelve 
boys,' to rule, as abbot, over those of his brethren who preferred to 
remain behind at Lindisfarne. See Bede Hist. EccL iii. 25, 26. 

13. Montalembert Monks of the West iv. p. 170. 

14. See the panegyric of Bede (Hist. EccL iii. 26), a summary of 
which is given in Montalembert Monks of the West iv. 22 sq. 

15. In 675, when contemplating the monastery of Wearmouth, 
Benedict Biscop brings back from Gaul ' masons to erect a church 
in the Roman style, which he had always admired (caementarios qui 
lapideam sibi ecclesiam juxta Romanorum, quern semper amabat, morem 
facerent).' Bede Vitae B. Abbatum 5. At Ripon and Hexham Wilfrid 
erected stone churches of great magnificence. In 710 we find Naiton 
(Nectan), king of the Picts, sending to Ceolfrid, abbot of Jarrow, for 
' architects to build a church of stone in his nation in the Roman style 



NOTES. 199 

(architectos petiit qui juxta morem Rornanorum ecclesiam de lapide in 
gente ipsius facerent)' Bede Hist. EccL v. 21. 

16. On the Pseudo-Isidorian Decretals see Neander Church 
History (Torrey's translation) vi. p. i sq. A collection of ecclesiastical 
laws had been drawn up in the sixth century by Dionysius Exiguus 
containing the papal decrees from the time of Pope Siricius (384 398) 
downwards. This collection was widely circulated, and was added to 
from time to time by the admission of later ecclesiastical ordinances. 
One of the best known of these recensions was that of the learned 
Isidore of Seville (560 636). But in the ninth century suddenly 
appeared, under the name of Isidore, a collection no longer commencing 
from the fourth century, but comprising a complete series of decretals 
of the Roman bishops from Clement of Rome (c. 92 100) onwards. It 
was headed by five letters purporting to have been written by Clement, 
of which one was a Latin translation by Rufinus (c. 398 402) of a 
spurious letter to James, which is found in Greek prefixed to the 
Clementine Homilies, a work of the second century ; the others later 
fabrications. The letters from subsequent bishops of Rome in this col- 
lection abound in anachronisms and blunders of such a kind that a 
less credulous age would have detected the imposture at once ; and the 
whole series was designed to set forth in the completest way, and to 
invest with the authority of great antiquity, the inviolability of the 
Church, and the claim of the Pope, as the head of Christendom, to be 
the sole court of appeal in civil and religious matters alike. 

17. John, surnamed the Faster, patriarch of Constantinople (585 
595) had assumed the title of ' oecumenical ' or 'universal ' bishop in the 
time of Pelagius, Gregory's predecessor. The title was not a novelty, 
nor did it apparently imply a claim for jurisdiction over the whole 
church ; but Gregory remonstrated strongly in his letters. Writing to 
the emperor Maurice he declares (Ep. vii. 33), Ego fidenter dico quia 
quisquis se universalem episcopum vocat, vel vocari desiderat, in 
electione sua Antichristum praecurrit, quia superbiendo se caeteris 
proponit. Nee dispari superbia ad errorem ducitur quia, sicut perversus 
ille deus videri vult super omnes homines, ita quisquis iste est, qui solus 
sacerdos appellari appetit, super reliquos sacerdotes se extollit (I say 
confidently that whoever styles himself 'universal bishop,' or seeks to 
be so styled, becomes by his own choice a precursor of Antichrist; 
because by his proud vaunting he places himself above the rest. In a 
like spirit of pride he is being led away into error; for just as that false 
god wishes to seem superior to all men, so whoever this person is, who 



2OO DURHAM SERMONS. 

covets to be called priest all to himself, he exalts himself above his fellow 
priests). Again in a letter addressed to Eusebius, bishop of Thessa- 
lonica and other bishops (Ep. ix. 60), after an allusion to superbum et 
pestiferum oecumenici, id est universalis, vocabulum (the proud and pesti- 
lent title of ' oecumenical' or 'universal'), he continues, Quia hoc jam, ut 
videmus, mundi hujus termino propinquante, in praecursione sua 
apparuit humani generis inimicus, ut ipsos, qui ei contradicwre bene 
atque humiliter vivendo debuerunt per hoc superbiae vocabulum prae- 
cursores habeat sacerdotes, hortor et suadeo ut nullus vestrum hoc 
nomen aliquando recipiat (Since therefore with the end of this world 
approaching, as we see, in his due time of forerunning has appeared 
the enemy of the human race, so as to have as his precursors the very 
men who ought to have given him the lie by living good and humble 
lives, the priests, I advise and urge that none of you on any account 
admit this title). And later on in the same letter, Quis, rogo, in hoc 
tarn perverso vocabulo nisi ille ad imitandum proponitur, qui, despectis 
angelorum legionibus secum sociabiliter constitutis, ad culmen conatus 
est singularitatis erumpere, ut et nulli subesse et solus omnibus praeesse 
videretur (Who, I ask, in this preposterous title is held up for imitation 
but he who despised the legions of angels which had been associated with 
himself on equal terms, and essayed to force his way to the topmost 
point of singularity, so that he might appear not merely inferior to 
none, but sole head above all) ? Many equally strong passages might be 
quoted from Ep. v. 18, 20, 43; vii. 31, 33; viii. 30, ix. 68. See 
Robertson History of the Christian Church ii. 376 sq. 

18. Tennyson The Passing of Arthur \. 183. 

19. Finan, the successor of S. Aidan and the predecessor of 
Colman in the bishopric of Lindisfarne (651 661), built the church at 
Lindisfarne 'after the manner of the Scots (Celts), not of stone but 
entirely of hewn oak, and thatched it with reeds (more Scottorum non de 
lapide sed de robore secto totam composuit atque harundine texit) ' Bede 
Hist. Eccl. iii. 25. This may be considered the mother-church of the 
present cathedral at Durham, the chief intermediate links being bishop 
Eardulph's wooden church at Chester-le-Street (883) and bishop 
Aldhun's stone church at Durham completed 999, and pulled down to 
make room for the present structure. On Aug. u, 1093 the founda- 
tion stone of Durham Cathedral was laid in the presence of William of 
Carileph, bishop of Durham, Turgot, prior of the monastery, afterwards 
bishop of S. Andrews, and perhaps also Malcolm, king of Scotland. 
The building went on rapidly, and at the death of William of Carileph 



NOTES. 2OI 

(Jan. 6, 1095 6) was completed from the east end of the choir as far 
as the first great bay of the nave, including the piers and arches which 
carry the central tower. Bishop Ralph Flambard (1099 1 128) finished 
the nave, including the side aisles and their roofs as far as the vaultings, 
and also the western towers up to the height of the nave. See 
Greenwell Durham Cathedral (2nd ed.) p. 21 sq. 

20. Ecclesiasticus xlix. 4, ' All, except David and Ezekias and 
Josias, were defective : for they forsook the law of the most High, even 
the kings of Juda failed.' 

21. The references are 2 Chron. xxxiii. 23, xxxiv. 2, 2 Kings xxi. 
13, xxiii. 22, 25. 

22. Zechariah xii. 1 1 * In that day shall there be a great mourning in 
Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon.' 

23. Revelation xvi. 16. 

24. Ecclesiasticus xlix. i 3. 

25. Elfric and Ella were brothers; Osric was the son of Elfric; 
Edwin and Acha the son and the daughter of Ella; Acha married 
Ethelfrid and became the mother of Eanfrid, Oswald and Oswy. 
Oswald was therefore younger brother of Eanfrid, and second cousin 
(through his mother) of Osric. 

The union or separation of the two kingdoms of Bernicia and Deira 
was bound up with the varying fortunes of the Deiran dynasty of Yffi 
father of Ella, and the Bernician dynasty of Ida father of Ethelric. 
Of the Deiran dynasty, Ella, Osric, and Oswin ruled over Deira, and 
Edwin was strong enough to annex Bernicia also : of the Bernician 
dynasty, which was the more powerful, Ethelric, Ethelfrid, and Oswald 
governed Deira as well as Bernicia ; but Oswy until Oswin's death was 
obliged to be content with Bernicia. 

26. 27. Infaustus ille annus et omnibus bonis exosus usque hodie 
permanet, tarn propter apostasiam regum Anglorum qua se fidei sacra- 
mentis exuerant, quam propter vesanam Brettonici regis tyrannidem. 
Unde cunctis placuit regum tempera computantibus, ut ablata de medio 
regum perfidorum memoria idem annus sequentis regis, id est Osualdi, 
viri Deo dilecti, regno adsignaretur (This year remains to this day ill- 
omened and hateful to all good men, both by reason of the apostasy of 
the kings of the Angles, who had renounced the sacraments of the faith, 
and because of the mad tyranny of the British king. Wherefore it has 
seemed good to all who have computed the chronology of the kings to 
wipe out absolutely the memory of the renegade kings, and to assign the 
year in question to the reign of the following king, that is Oswald, the 
man beloved of God) Bede Hist. Eccl. iii. i . 



2O2 DURHAM SERMONS. 

28. Bede Hist. Eccl. iii. 2. 'The battle seems to have been 
fought near S. Oswald's [seven miles north of Hexham] ; but Cad- 
walla fell at a place, on the south and opposite side of the Tyne, called 
Denisesburna, from the rivulet Denis, now Rowley-water, which flows 
into the Devil's Water above Dilston. ' Greenwell Durham Cathedral p. 3. 

29. The battle of Maserfield was fought on Aug. 5, 642, eight 
years after Heavenfield (Bede Hist. Eccl. iii. 9). S. Oswald had 
reconquered Lindsey from Penda, hence his quarrel with the Mercian 
king. After his victory, Penda struck off S. Oswald's head (as he had 
struck off Edwin's head nine years before at Hatfield), and set it up on 
a pole on the battle-field. It was rescued, carried to Lindisfarne, and 
buried by S. Aidan ; but afterwards exhumed and taken to Bamborough, 
where it remained till S. Cuthbert's time. In 875 when the monks 
of Lindisfarne retired before the Danes, it was placed in S. Cuthbert's 
coffin, and accompanied the wanderings of that saint. The historian of 
the translation of S. Cuthbert's remains in 1104 states that the head was 
found and left with them (so also Reginald of Durham c. 42, and 
Malmesb. Gest. Pontif. iii. 134). In 1827 when S. Cuthbert's grave 
was opened the skull was still there (Raine S. Cuthbert p. 187). 
S. Oswald's body was removed by his niece Osthryd to the monastery 
of Bardney (Bede Hist. Eccl. iii. n), and in the tenth century taken to 
Gloucester and placed in a shrine. 

30. Adamnan Vita Columbae i. i. Oswald told the dream to 
the abbot Seghine. 

31. Plato Republic v. 473 (Davies and Vaughan's translation 
p. 1 86). 

32. Collect in the Sarum use for August 5. 

' Omnipotens sempiterne Deus, qui hujus diei jocundam sanctamque 
laetitiam in sancti servi tui Oswaldi passione consecrasti ; da cordibus 
nostris tui timoris caritatisque augmentum, ut cujus in terris sancti 
sanguinis effusionem celebramus, illius in caelo collata patrocinia 
sentiamus. Per Dominum nostrum.' Procter and Wordsworth Brevi- 
arium ad Usum Sarum. Ease. iii. p. 589. 

33. Bede Hist. Eccl. ii. 20. 

34. Cadwalla, king of Gwynedd or North Wales, defeated 
by Edwin ' in his thirst for vengeance allied himself, Briton and 
Christian as he was, with a Saxon prince who combined in his own 
person the fiercest energy of a Teuton warrior with the sternest 
resistance to the progress of the new creed: who, succeeding to 
power at fifty years old, was for thirty years the prop and the 



NOTES. 203 

sword of Heathenism, and also came near to reducing the various 
kingdoms to a monarchy centred in the youngest of them all. This 
was Penda the Strenuous, king of the Mercians, whose name was 
long a terror to the inmates of cell and minster in every Christianised 
district. There is a sort of weird grandeur in the career of one who in 
his time slew five kings, and might seem as irresistible as destiny.' 
Bright Early English Church History p. 132. 

He slew Edwin at Hatfield (633), Egric and Sigebert, kings of 
East-Anglia (635), Oswald at Maserfield (642), Anna, king of East- 
Anglia (654), and was himself slain by Oswy at Winwidfield (Nov. 15, 
655). 'With Penda fell paganism.' Penda's son, Peada, had been 
baptized by Finan, bishop of Lindisfarne, two years before his father's 
death, and when the great kingdom of Mercia became free and 
united again under Penda's son Wulfhere, the teaching of the Celtic 
bishops Diuma and Cellach had won its way, and monarch and 
people embraced Christianity. 

35. Bede Hist. Eccl. ii. 16. 

36. Bede Hist. Eccl. iii. 5. The name of the first missionary 
sent was Corman (Bellenden's Boece ix. 20, vol. ii. p. 105). 

37. The chief passages in Bede in praise of S. Aidan are Hist. 
Eccl. iii. 3, 5, 14, 17. 

38. ' Quid loqueris, rex ? Numquid tibi carior est ille films equae, 
quam ille filius Dei?' Bede Hist. Eccl. iii. 14. 'It seems probable 
from the gender of this word [equae] that the tradition which represents 
the bishop as playing in his answer on the words 'mare' and 'Mary' 
gives the correct version of the story, the former portion of which play 
on words is given in the Saxon 'myran sunu.' See Higden Poly- 
chronicon v. 15.' Mayor and Lumby Bede p. 247. 

39. Cedd (Cedda) was one of four Celtic missionaries sent (653) 
by Oswy into Mid-Anglia (the part of Mercia which lay between the 
Trent and the Bedford district) at the request of his son-in-law, the 
convert Peada, the first mission to the Midlands. The missionaries 
also preached in Mercia proper. Cedd however did not remain there 
many months, being summoned by Oswy to head a mission to the 
East Saxons, where king Sigebert, who had been baptized by Finan 
the same year as Peada, was asking for Christian teachers. The next 
year, being thirty-eight years after the failure of the Roman mission 
there by the expulsion of Mellitus from London, Cedd was consecrated 
by Finan to be bishop of the East Saxons, but his seat was Tilbury, not 
London. Bishop Cedd paid many visits to Northumbria and founded 



2O4 DURHAM SERMONS. 

Lastingham. He acted as interpreter at the Council of Whitby (664), 
and dying of the plague the same year was buried at Lastingham (Bede 
Hist. Ecd. iii. 21 23). 

Chad (Ceadda), the younger and more famous brother of Cedd, 
became abbot of Lastingham on the death of his brother in 664. 
On the retirement of bishop Colman from Northumbria, Wilfrid 
had been raised to the see of York, and had gone to France for 
consecration, but showed no disposition to return ; whereupon Oswy 
prevailed on Chad to become bishop of York, and sent him to 
Canterbury to be consecrated by archbishop Deusdedit. He found 
the archbishop dead of the plague, but was consecrated by Wini, 
bishop of Wessex, and two British bishops. Ceadda continued to 
act as bishop of York until archbishop Theodore's visitation in 669, 
who detected the irregularity of his consecration. Chad resigned 
his see, and retired to Lastingham; but Theodore, who was struck 
with his piety and humility, on the death of Jaruman, bishop of 
Mercia, suggested him through Oswy to Wulfhere for the see of 
Mercia. He had previously corrected the informality of his conse- 
cration. Chad's see comprised the whole of Mercia proper, Mid- 
Anglia, and Lindsey ; and his seat was Lichfield. After an exemplary 
episcopate he died March 2, 672. Bede is loud in his praises of Chad's 
character (Bede Hist. Ecd. iii. 23, 28; iv. 2, 3). Chad is the patron 
saint of Lichfield. 

40. Bede Hist. Ecd. iii. 17. 

41. S. Aidan's Herrington, and S. Aidan's Ben well in Newcastle- 
on-Tyne. There are now (April, 1890) in the present diocese of Durham 
six churches associated with S. Aidan's name; three (at Herrington, 
Blackhill and South Shields) already consecrated; three (at West 
Hartlepool, Sunderland and Gateshead) in course of erection, or shortly 
to be commenced. 

42. Coleridge's Confessions of an Inquiring Mind 'p. 307 (ed. Bohn). 

43. The exact date of S. Hilda's death is November 17, 680 (anno 
Dominicae incarnationis sexcentesimo octogesimo die quintadecima 
kalendarum Decembrium Bede Hist. Ecd. iv. 23). Her day has 
been misplaced, and is usually, but wrongly, kept on November 18 
(Alban Butler). 

44. Hild is the name of a Saxon war-goddess ; Hilda is the Scandi- 
navian goddess of war and victory ; Veleda, a German deified heroine, 
is mentioned in Tacitus Germ. 8; Hist. iv. 61, 65; Statius Silv. I. 
iv. 90. 



NOTES. 205 

45. The site of S. Hilda's monastery on the Wear has not been 
identified. Bede describes it as a small establishment, locum unius 
familiae ad septentrionalem plagam Viuri fluminis (a piece of land of 
one family on the north side of the river Wear) Hist. Eccl. iv. 23. 
Hilda left it after a year (? 649) to succeed Heiu as abbess of Hartlepool 
(Hereteu). Here she remained eight years. She was then thirteen 
years (657 680) at Whitby. 

On the Church of S. Hilda at South Shields, Hutchinson (History 
of Durham ii. p. 606) writes : ' The antiquity of the church at Shields 
is not to be deduced with accuracy from any records before us ; it was 
perhaps nearly cotemporary with that of Jarrow. ' 

46. These pupils were Bosa and Wilfrid II, bishops of York, 
^Etla, bishop of Dorchester, Oftfor, bishop of Worcester and S. John 
of Beverley, bishop of Hexham, afterwards translated to York. 

47. Monile pretiosissimum, quod dum attentius consideraret tanti 
fulgore luminis refulgere videbatur, ut omnes Britanniae fines illius gratia 
splendoris impleret. Bede Hist. Eccl. iv. 23. 

48. Isaiah xl. 6, 8. 

49. 'The Lindisfarne Gospels was written by Eadfrith in honour 
of God and S. Cuthbert and all the saints in the island. Eadfrith ruled 
as bishop over the Lindisfarnensian Church from 698 to 721, but the 
book was probably written before he became bishop. The ornamenta- 
tion was the work of Ethel wold, who was bishop from 724 to 740. 
Bilfrith, the anchorite, added the jewelled binding. The interlinear 
English gloss was made by Aldred, the priest, about the middle of the 
tenth century. The several facts are recorded in an entry at the end of 
the book, in the handwriting of Aldred. ' Green well Durham Cathedral 
(ed. 2), p. 6. This book is now preserved in the British Museum (MS. 
Cotton, Nero, D. iv). ' It is still marked with the stain caused by the 
sea- water.' Raine Cuthbert in Smith's Dictionary of Christian Bio- 
graphy. 

50. Bede Vita Cuthberti c. 37 sq. (iv. p. 323 sq. ed. Giles). 

51. In 793 the monastery of Lindisfarne was surprised and 
ravaged by a marauding party of Danes, but S. Cuthbert's body 
was untouched. In 875 on the approach of Halfden, a Danish 
chieftain of exceptional ferocity, Eardulph bishop of Lindisfarne, with 
Eadred the abbot and most of the monks, took the coffin containing 
S. Cuthbert's body and S. Oswald's head, the Lindisfarne Gospels, 
Ethelwold's stone crucifix and other treasures, and abandoned the island 
which for two hundred and forty years had been associated with the 



206 DURHAM SERMONS. 

evangelisation of England. Their first intention to sail to Ireland 
having been frustrated in the manner already described, they wandered 
from one place of retreat to another for nearly seven years, till they 
settled at Craik, near York, where they remained four months. Here, 
according to Symeon of Durham our chief authority, S. Cuthbert in a 
vision to Eadred commanded the Danes and Angles to ransom a 
certain slave named Guthred of noble Danish birth, and to make 
him king of Northumbria. Alfred acknowledged the new king, and 
peace being now restored, bishop and abbot moved the sacred remains 
from Craik to Chester-le- Street (883), where Eardulph built a church of 
wood. Guthred in pious gratitude gave to the church of S. Cuthbert 
all the land between the Tyne and the Wear (Simeon says, between the 
Tyne and the Tees, inter duo flumina Tinam et Teisam), which from 
that time formed the main part of the ' Patrimony of S. Cuthbert.' At 
Chester-le-Street nine bishops ruled in peaceful succession till 990, 
when on the threat of another Danish invasion bishop Aldhun following 
the earlier precedent removed the body once more, this time to Ripon. 
But the storm passed over speedily : the exiles set off for their old home 
at Chester-le-Street, and were within six miles of it, when the halt at 
Dunholme brought to a close the romantic history of their wanderings, 
and fixed the final restingplace of the saint at Durham. Once only 
subsequently, in 1069, when, in revenge for the death of Cumin, 
William the Conquerer was harrying all the land north of York, 
S. Cuthbert's body was taken to its old home in Lindisfarne ; but after 
three months was brought safely back to Durham again. 

62. The eider duck (anas mollissima), called S. Cuthbert's duck, 
'found on the Fern Isles on the Northumberland coast, which is the 
only place where they are known to breed in England,' Bewick History 
of Birds ii. p. 318 (ed. i, Newcastle 1804). When the saint's tomb was 
opened in 1827, figures of these birds were found worked in cloth of 
gold on the episcopal vestments which wrapped his body. See the 
illustrations in Raines' Saint Cuthbert 1828. 

63. Bede Vita S. Cuthberti xii. Compare the story told in c. x. 
of the two * quadrupeds called otters ' (quadrupedia, quae vulgo lutrae 
vocantur), and their devotion to the saint. 

64. Dum passionis Dominicae mysteria celebraret, imitaretur ipse 
quod ageret seipsum videlicet Deo in cordis contritione mactando. 
Bede Vita S. Cuthberti xvi. 

65. Cuthbert, a monk of Jarrow, in a letter to Cuthwin, a fellow- 
student. 



NOTES. 207 

56. Cuthbert's letter is given in full in Giles' edition of Bede's 
Works i p. clxiii., and in Mayor and Lumby Bede p. 176 sq. 

57. The Revised Version of the New Testament was published 
on May 17, 1881, six weeks before this sermon was preached. 

58. See Westcott History of the English Bible p. 105 sq. (ed. i). 

59. Richard de Bury was the son of Sir Richard Aungervile, and was 
born 24 January 1287 (or 1281) near Bury St Edmunds, from which 
place he takes his name. After a distinguished career at Oxford he 
was appointed governor of Prince Edward of Windsor, afterwards 
Edward III., who, on his accession in 1327, showed the gratitude of a 
devoted pupil by loading him with honours. In 1330 and 1333 he was 
sent as ambassador to the Papal Court at Avignon, and on the former 
of these visits made the acquaintance of Petrarch, who refers to him 
more than once. Throughout these diplomatic missions De Bury 
maintained a dignity and splendour in keeping with the spirit of the 
age which was an age of display. In 1333 he added to his existing 
appointments those of chaplain of the papal chapel and dean of Wells. 
On the death of Louis de Beaumont, bishop of Durham (25 Sept. 1333), 
the Prior and Convent elected their subprior Robert de Graystanes, who 
was consecrated by the archbishop of York, and duly installed at 
Durham. But the interest of the king and the pope in De Bury's favour 
was too strong to be resisted, and Graystanes returned to his convent 
'a bishop without a bishopric.' On 5 June 1334 De Bury was en- 
throned at Durham with great magnificence in the presence of the king 
and queen, the queen mother, the king of the Scots and the two arch- 
bishops. The same year saw him nominated Lord Treasurer, which office 
he resigned a few months later on his appointment as Lord Chancellor. 
But war with France was imminent, and his services were necessary for 
delicate diplomatic negociations both at home and abroad. In 1338 he 
accompanied king Edward in his stately progress up the Rhine to his 
meeting with the emperor Lewis at Coblentz. What with frequent 
missions on the continent, with threatened attacks from the Scotch 
(which as prince palatine he had to meet) and with his episcopal duties, 
De Bury must have been fully occupied during these years ; and yet all 
this time we find him in constant correspondence with literary men, 
gathering scholars around him, employing at Auckland a staff of 
copyists and illuminators, enlisting in his behalf the services of monks 
and travellers to rescue and to purchase rare volumes, and collecting a 
library such that, as was commonly said, he had more books than all 
the other bishops in England. After 1341, when he ceased to go 



208 DURHAM SERMONS. 

abroad, he devoted himself more and more to the literary pursuits 
which he loved so well, and finished his Philobiblon on his birthday, 24 
January 1345, dying at Auckland on 14 April of the same year. 
Though forced by the exigencies of the age and by his own capacity 
for public affairs to be a diplomatist and a statesman, he was essentially 
a lover of peace and of books. The Querimonia Librorum contra 
Bella in his Philobiblon shows us this. He was both a scholar and a 
patron of scholars. His choice library he destined for a college which 
it was his intention to found at Oxford, and he gave elaborate directions 
for the keeping of the books ; but it is doubtful whether either design 
was fully carried out. His great hospitality and his charities, which 
were organized on a vast scale, left him very poor, and we have 
evidence that his executors were obliged to sell many of his books to 
pay his debts. It was left to his successor bishop Hatfield to found 
Durham College at Oxford. If his library went, as is traditionally 
stated, to the Durham Benedictines at Oxford, it was dispersed on the 
dissolution of the college by Henry VIII. For his life see William de 
Chambre in Wharton's Anglia Sacra I. 765, Historiae Dunelmensis 
Scriptores (Surtees Society Publications 1839), Creighton Richard De 
Bury in the Dictionary of National Biography, and E. C. Thomas The 
Philobiblon of Richard de Bury (1888). 

60. Philobiblon prol. (pp. i, 3 sq, 155, 156 sq, ed. Thomas). 

61. Rev. Charles Thomas Whitley, Hon. D.D. of Durham Univer- 
sity, Honorary Canon of Durham Cathedral and Vicar of Bedlington, 
who was nominated Proctor with Rev. Thomas Williamson Peile M.A. 
at the first meeting of Convocation held on March 4, 1 836. 

Rev. John Cundill, Hon. D.D. of Durham University, Honorary 
Canon of Durham Cathedral, and from 1842 to 1889 Rector of S. 
Margaret's Durham, who appears as a student of the foundation with 
eighteen others (in the first Durham University Calendar, 1833, pp. 12, 

13). 

These two were present at the Jubilee Festival, and are doubtless 
alluded to here. 

[I am indebted for these facts to Rev. J. T. Fowler M.A., Librarian 
of Durham University.] 

62. William the Conqueror built the Castle of Durham (c. 1072) 
as a protection to the bishop; Hugh Pudsey (bishop, 1153 1194) 
restored some part of the building which had suffered from fire, built 
the gallery with its wonderful Norman door and erected the original 
hall, which was a magnificent structure, 'one hundred and twenty yards 



NOTES. 209 

in length, of a proportionable height and width, and lighted on every 
side.' This prelate likewise built at the west end of the Cathedral the 
famous Galilee chapel, which was originally designed for a lady-chapel 
at the eastern extremity. Thomas de Hatfield (bishop, 13451381) 
strengthened the tower of the castle, and built the constable's hall and 
the present banqueting hall, which last Richard Fox (bishop, 1494 
1501), the founder of Corpus Christi College, Oxford, found too large 
for his purpose and reduced by one-third of its length by cutting off 
the present kitchen. See Hutchinson History of Durham ii. 358 sq. 

63. Like the body of S. Cuthbert, the relics of the venerable Bede 
have had a chequered history. Originally laid to rest in Jarrow, they 
were stolen between 1021 and 1041 by an enthusiastic monk Elfred, 
brought to Durham, and placed in the coffin of S. Cuthbert. Pudsey 
removed them to a golden shrine on the right side of the body of the 
saint. In 1370 they were moved into the Galilee by Richard de Castro 
Bernardi (Greenwell Durham Cathedral p. 43 ; Giles in his edition of 
Bede's Works, I. p. xliii, makes Pudsey move them into the Galilee). 
They lie on the south side of Galilee, with a plain slab over them, on 
which in 1830 was carved the well-known inscription Hac sunt in fossa 
Bedae venerabilis ossa. For the medieval story in connexion with this 
inscription see the authorities given in Giles p. ciii sq. 

64. Benedict Biscop, a Saxon of noble birth, who held office under 
Oswy, and had been endowed by him with an estate suitable to his 
dignity, at twenty-five ' renounced the secular life, despising the service 
of this world that he might enlist in the ranks of the true King.' 
Accompanied by Wilfrid, his junior by a few years, he started for 
Rome in 653, left Wilfrid behind at Lyons, and worshipped at 
the tombs of the Apostles. He returned home full of love and vene- 
ration for what he had seen. Smitten with his enthusiasm Alchfrid, 
Oswy's son, would have accompanied him on a second journey, but his 
father could not spare him ; and in 665 Benedict went to Rome alone. 
He now retired to the monastery of Lerins to study the monastic 
system, of which he was enamoured. Here he received the tonsure and 
remained two years, till summoned by pope Vitalian to accompany to 
Canterbury the newly-consecrated archbishop Theodore, and to assist 
him with his knowledge of England and the English tongue. After 
two years in Kent he took a third journey to Rome and returned with 
many books of sacred learning. Egfrid was now king of Northumbria. 
To his court Benedict came, and displayed the holy volumes and relics 
which he had brought ; whereupon the king at once made him a grant 

D. S. 14 



2IO DURHAM SERMONS. 

of land on the north side of the Wear, on which to build a monastery 
(674). Benedict, without loss of time, repaired to France to find 
masons, and such was their diligence that within a year the monastery 
of Wearmouth was nearly completed. He next sent to France for 
workers in glass, from whom the English learnt the art of glazing 
windows and making vessels of glass. Two years before, Wilfrid had 
introduced the first glass windows into England at York and Ripon. 
Vessels for the altar and vestments, which could not be had in Britain, 
Benedict procured from abroad. What could not be obtained from 
Gaul must be fetched from Rome, so thither he went for the fourth 
time and returned with great store of books, bringing with him John, 
precentor of S. Peter's and abbot of S. Martin's at Rome, to teach the 
English Gregorian music. He brought back also, at king Egfrid's 
instance, letters of privilege for his monastery from Pope Agatho, 
and pictures of sacred subjects to teach the common people through the 
eye what they could not learn from books. So pleased was the king, 
that he made Benedict another grant of land at the mouth of the Tyne 
to build a second monastery. This was Jarrow. Twenty-two brethren, 
with Ceolfrid as abbot, were told off to form the new society (682). 
But the new monastery must be furnished as completely as the old, so, 
leaving Easterwin in charge of Wearmouth, Biscop went a fifth time to 
Rome in search of sacred books and . manuscripts. Much sorrow 
awaited him on his return. His patron Egfrid had been slain in 
battle, and the pestilence had been busy at both his monasteries. 
At Wearmouth, Easterwin had been struck down at thirty-six; at 
Jarrow, all who were able to chant the service had been taken away, 
save Ceolfrid and one little boy, who struggled on, as best they might, 
to perform the daily offices, only for a time (and it cost them many 
tears to have to make the omission) foregoing the antiphons at matins 
and vespers. And now Biscop's active career was drawing to a close. 
He was smitten with paralysis, and for three years lay in entire 
helplessness, cheerful and studious, through sleepless nights and weary 
days, while Ceolfrid ruled both monasteries, for Sigfrid, Easterwin's 
successor, was slowly dying of consumption. Most touching is Bede's 
account of the two sufferers ; how when the end drew near, as neither 
could move, Sigfrid was brought in his couch into Benedict's cell, laid 
on the same bed and their heads brought together that they might kiss 
each other. Benedict survived Sigfrid four months, and died Jan. 14, 
690. See Bede Vitae Beatorum Abbatum, and Low Diocesan History 
of Durham p. 65 sq., from which the foregoing account is abridged. 



NOTES. 2 I I 

65. The date of Bede's death (735) was probably the date of 
Alcuin's birth. A Northumbrian of the noble house from which had 
sprung S. Willibrord, the Apostle of the Frisians, he was brought up 
from infancy in Egbert's school at York, of which he was himself 
afterwards the chief exponent and the brightest glory. In the zenith of 
his intellectual vigour as a teacher he was sent to Rome in 780 by 
archbishop Eanbald to bring back his pall, and falling in with Charles 
the Great, who had previously shown him distinguished marks of favour, 
was induced by him to join his court, and to take charge of the Palatine 
schools. At Troyes, Ferrieres, and afterwards at Tours were his chief 
colleges, and thither flocked all the famous men of his age to sit at his 
feet. He only paid one short visit to England (790 2) and died at 
Tours. Of his indebtedness to Bede the present Bishop of Oxford writes 
(Alcuin in Smith's Dictionary of Christian Biography) 'The schools 
of Northumbria had gathered in the harvest of Irish learning, of the 
Franco-Gallican schools still subsisting and preserving a remnant of 
classical character in the sixth century, and of Rome, itself now 
barbarized. Bede had received instruction from the disciples of Chad 
and Cuthbert in the Irish studies on the scriptures, from Wilfrid and 
Acca in the French and Roman learning, and from Benedict Biscop and 
Albinus in the combined and organized discipline of Theodore. By his 
influence with Egbert, the school of York was founded ; in it was 
centred nearly all the wisdom of the West, and its greatest pupil was 
Alcuin. Whilst learning had been growing in Northumbria, it had 
been declining on the continent : in the latter days of Alcuin the 
decline of English learning began..., at the same time the continent 
was gaining peace and organization under Charles. Alcuin carried 
the learning which would have perished in England, into France and 
Germany. ' 

66. William of Durham in 1248 bequeathed money to found 
University College Oxford. He died at Rouen in 1249, an< ^ ^ s usua lly 
identified with William de Laneham, who was archdeacon of Durham 
and rector of Bishop wearmouth. The scheme however was not carried 
out for some few years (Maxwell Lyte History of the University of 
Oxford p. 70 sq). Hugh of Balsham, bishop of Ely, founded S. Peter's 
College Cambridge in 1257. Walter of Merton, bishop of Rochester, 
founded Merton College Oxford in 1274. 

67. William Van Mildert (bishop, 18261836). 

68. Vir ardentis ingenii nee literarum inscius, abditarum rerum ab 
adolescentia super fidem curiosus (A man of fervid genius with a con- 

142 



212 DURHAM SERMONS. 

siderable knowledge of literature, from his youth up devoted in an 
astonishing way to the study of abstruse subjects). Petrarch De Reb. 
Fam. iii. i. 

69. Philobiblon xix. (pp. 141 sq., 245 sq. ed. Thomas). 

70. The petition was made in 1650, but the letters patent for the 
erection of the college were not issued until 1657. See Low Durham 
Diocesan History p. 265 sq. 

71. The Durham mitre is encircled by a prince's coronet; the 
bishop of Durham crosses the sword and the crozier ; in his official 
acts he declares himself to be bishop ' by divine providence ' instead of 
' by divine permission ' ; with the bishops of London and Winchester 
he takes his seat in the House of Lords at once by right of his see, 
without waiting for his turn in seniority, and at coronations he supports 
the sovereign on the right hand. These are, I believe, the only 
vestiges now remaining of the Palatinate power. On the rights of the 
Prince Palatine in the olden time see Low Durham Diocesan History 
p. 122 sq. 

72. William Van Mildert, the learned editor of Waterland's 
works, was translated from Llandaff to Durham in 1826, and held the 
bishopric ten years. The Reform Bill of 1832 was soon followed by 
the appointment of the Ecclesiastical Commissioners, who were incor- 
porated in 1836. The income of the bishop was reduced to eight 
thousand a year, and of the twelve canonries six were abolished. The 
Palatinate was to be annexed to the Crown on the next avoidance 
of the See. But the establishment of Durham University preceded 
the recommendations of the Commission, and came as a graceful and 
spontaneous act from the Bishop and the Dean and Chapter. The 
revenues of the Cathedral furnished the endowment, and the Bishop 
gave up his Castle at Durham for the use of the students of the new 
foundation. Van Mildert died Feb. 21, 1836, and, as the last Prince 
Palatine, was honoured with a resting place in the Chapel of the Nine 
Altars near S. Cuthbert's shrine. 

73. Ecclesiasticus xliv. 4. 

74. Fundamenta ejus super montibus sanctis (' Her foundations 
are upon the holy hills,' Prayer-Book Version) Ps. Ixxxvii. i, corre- 
sponding to Ps. Ixxxvi. i in the Vulgate, is the motto of Durham 
University. 

75. Ecclesiasticus xliv. 2. 

76. On the pedestal of the chalice were engraved the following 
lines : 



NOTES. 213 

Hie ciphus insignis fit Presulis ex tetra signis 

Ri : Dunolmensis quart! natu Byriensis, 
given in Raine Auckland Castle p. 36 from Chambre. 

77. Bernard Gilpin, the 'Apostle of the North,' was born at 
Kentmere in Westmoreland in 1517. At the age of sixteen he went to 
Queen's College Oxford, where he distinguished himself in Greek and 
Hebrew, was elected a Fellow, and was one of the first of the brilliant 
band of scholars invited to join Wolsey's new foundation at Christ 
Church. At this time Gilpin was still a staunch supporter of the 
unreformed religion, and as such held a public conference at Oxford 
with John Hooper, and afterwards (May, 15*19) with Peter Martyr, 
then divinity professor, who speaks highly of his temperate conduct 
during the disputation. But already a change was working in his mind ; 
he determined to search out the truth for himself by a diligent study of 
the fathers, and consulted Tonstall, bishop of Durham, his mother's uncle, 
on transubstantiation and other points. He was now appointed vicar 
of Norton in Durham, and, as was customary in the case of crown 
appointments, preached before the court at Greenwich, when instead 
of the usual laudatory sermon he launched out against the abuses of 
patrons, pluralists, and non-residents. His theological views continuing 
unsettled, he now, at Tonstall's suggestion and expense, travelled 
abroad ; and, much to the bishop's concern, first resigned Norton. ' You 
might still hold it with a dispensation.' 'In my absence the Devil 
will not be held by any dispensation.' After three years spent at 
Mechlin, Louvain and Paris, where he printed Tonstall's book on the 
Eucharist, he returned to England, though Mary was on the throne, and 
he himself more Protestant than before. Made archdeacon of Durham 
and rector of Easington, his zeal for reform in morals and religion raised 
him up many enemies. These accused him to Tonstall, who said, 
' Father's soul, let him alone : he hath more learning than you all : ' and 
on his resigning his rectory with his archdeaconry appointed him rector 
of Houghton-le-Spring and wished to force a canonry upon him. His 
enemies now brought thirty-two counts against him before Bonnor, 
bishop of London, who, acting under the Queen's commission, sent a 
pursuivant to bring him to London. On the way Gilpin accidentally 
broke his leg, which probably saved his life, as, before he reached his 
destination, Mary had died. Elizabeth on the throne, he was offered 
the bishopric of Carlisle and the provostship of Queen's College ; but 
refused both. He now devoted himseL heart and soul to his parochial 
work at Houghton. Not content with evangelizing his own parish he 



214 DURHAM SERMONS. 

used the general licence to preach, which he possessed, to pay yearly 
missionary visits to the most neglected parts of Northumberland, 
Yorkshire, Westmoreland and Cumberland. Redesdale and Tynedale, 
considered the most barbarous districts in the North, were favourite 
scenes of his preaching tours. Here his influence was unbounded. The 
incident of the fray in Rothbury Church is given below. The story of his 
taking down a glove, which hung as a challenge in a churchyard, is also 
well known. A thief who had unwittingly stolen his horses brought them 
back in terror when he learnt whose they were. His charity and his 
sympathy were wonderful. He would sometimes strip off his cloak, and 
give it to an ill-clad beggar. Riding with his servants in the country he 
saw a poor farmer's horse fall down dead in the plough. Immediately 
Gilpin told one of his servants to unsaddle his horse, and give it to the 
man. Though not exceptionally wealthy, yet by careful economy he 
was able to exercise great hospitality. His custom was on Sundays to 
feast all his parishioners in three divisions according to their rank. An 
unexpected visit by Lord Burleigh found him able to entertain his 
retinue in such a style that ' they could not have expected more at 
Lambeth.' He met the ignorance of his time by constantly having 
poor scholars round him, by educating five or six young men continually 
at the universities at his own expense, and by founding the famous 
Kepier Grammar school at Houghton. Such fame and influence as his 
raised up detractors. He was accused not now of Protestantism 
but of Romanism ; and called upon to preach at a minute's notice 
before bishop Barnes at Chester-le-Street. His sermon was a plain and 
bold exposure of the lamentable state of the diocese. The sermon over, 
the bishop said : ' Father Gilpin, I acknowledge you are fitter to be 
bishop of Durham, than myself parson of this church of yours. I ask 
forgiveness for errors : forgive me, father. I know you have hatched up 
some chickens that now seek to pick out your eyes ; but so long as I 
shall live bishop of Durham, be secure. No man shall injure you.' Gilpin 
died March 4, 1583, in his sixty-sixth year. See his life by Carleton, 
bishop of Chichester, in Wordsworth's Ecclesiastical Biography, iv. 
p. 85 sq., Perry in Dictionary of National Biography, and Collingwood 
Memoirs of Bernard Gilpin. 

78. Norton and Easington. 

79. Called by Gilpin the Kepier Grammar- School, from the fact 
that the revenues were in part derived from the tithes (hence called 
Gilley tithes) of the dissolved hospital of S. Giles at Kepier neat 
Durham, the seat of the Heaths. John Heath of Kepier is mentioned 



NOTES. 215 

in the charter of Gilpin's School. Hutchinson History of Durham ii. 
p. 709. 

80. At Rothbury, two factions, who ' practised a bloody manner 
of revenge, termed by them Deadly-feod, ' when Gilpin was in the 
pulpit came to church and stood, the one of them in the chancel, the 
other in the body of the church, armed with swords and javelins. 
' Mr Gilpin, somewhat niooved with this unaccustomed spectacle, goeth 
on neverthelesse in his sermon, and now a second time their weapons 
make a clashing sound, and the one side drew neerer to the other, so 
that they were in danger to fall to blowes in the middest of the church. 
Hereupon Mr Gilpin commeth downe from the pulpit, and stepping 
to the ringleaders of either faction, first of all he appeased the tumult. 
Next, he labowreth to establishe peace betwixt them, but he could not 
prevaile in that : onely they promised to keepe the peace unbroken so 
long as Mr Gilpin should remaine in the church. Mr Gilpin, seeing he 
could not utterly extinguish the hatred which was now inveterate 
betwixt them, desired them that yet they would forbear hostility so 
long as he should remaine in those quarters : and this they consented 
unto. Mr Gilpin thereupon goeth up into the pulpit againe (for he had 
not made an end of his sermon) and spent the rest of the allotted time 
in disgracing that barbarous and bloody custome of theirs and (if it 
were possible) in the utter banishing of it for ever. So often as Mr 
Gilpin came into those parts afterwardes, if any man amongst them stood 
in feare of a deadly foe he resorted usually where Mr Gilpin was, 
supposing himselfe more safe in his company, then if he went with a 
guard.' Carleton Life of Gilpin reprinted in Wordsworth Ecclesiastical 
Biography \v. n6sq. 

81. The first quotation is from Peter Martyr's account of his 
disputation with Gilpin in 1549 (Carleton Life of Gilpin p. 89) ; the 
second from Edward living's preface to Gilpin's Life given in Colling- 
wood Memoirs of Bernard Gilpin p. 285. 

82. William Gilpin Life of Bernard Gilpin p. 127 (Cox, 1854). 

83. The chief dates in Cosin's life are as follows: 1596, born at 
Norwich; 1610, to Caius College Cambridge; 1616, librarian to 
bishop Overall; 1619, in the house of bishop Neile ; 1625, married, 
made archdeacon of the East Riding and rector of Elwick; 1627, 
publishes his Book of Private Devotions ; 1634, master of Peterhouse ; 
1643, dean of Peterborough; 1641, impeached in the House of 
Commons and deprived of his preferments; 1642 1659, * n France 
living in great poverty ; 1660, made bishop of Durham ; 1672, died in 



2l6 DURHAM SERMONS. 

London Jan. 15, and buried in the chapel at Auckland Castle 
April 29. 

84. Richard Poor (bishop of Durham, 1228 1237) has been 
suggested with great probability as the builder of the hall. We know 
that he was an enthusiastic architect, for, before his translation to 
Durham, when bishop of Salisbury he had commenced the cathedral 
there. That the present chapel was originally intended for a ban- 
queting hall is proved, among other evidence, by the discovery about 
five years ago of the heads of three doors in its east wall. The two 
chapels, situated one above the other, which existed in Tonstall's time, 
were blown up by Sir Arthur Hazelrig, who purchased Auckland Castle 
during the Commonwealth. They formed the wing on the south side of 
the building, parallel to the present chapel ; and the foundations of this 
wing can still be traced beneath the turf. 

85. Thomas Morton was a man of great learning, and distinguished 
for humility and benevolence. When parish priest at Long Marston, 
near York, his conduct during the plague had been most devoted and 
heroic. He was made bishop of Chester in 1616, translated to Lich- 
field in 1 6 1 8, and to Durham in 1 63 1 . Kindliness, liberality and conscien- 
tiousness characterised his episcopal administration. He twice enter- 
tained king Charles at Durham. In 1641 he was committed to the 
Tower with other bishops; in 1646 episcopacy was abolished, and the 
bishop's estates sold. But bishop Morton's high character was such 
that he was treated leniently at first, until for baptizing a daughter 
of the Earl of Rutland he was committed to prison for six months. 
Released he wandered about, till meeting Sir C. Yelverton, a parliamen- 
tary leader, he was invited to become tutor to his son. Here he lived 
happily and died Sep. 22, 1659, a few months before the Restoration, in 
his ninety-fifth year. 

86. ' George Davenport succeeded Sancroft at Houghton-le- 
Spring, but like a worthy successor of Bernard Gilpin, he refused to 
accept any additional preferment, saying that he "had more prefer- 
ment, and a better worldly estate than he could show good husbandry, 
and he feared to die with any of the Church's goods in his hands." 
Besides rebuilding his rectory, to which he added a chapel, he built 
and endowed one half of the almshouse at Houghton. He died in 
1677, rnuch lamented by his flock. He was the keeper of Bishop 
Cosin's library at Durham, which is indebted to him for many very 
valuable manuscripts.' Low Diocesan History of Durham, p. 288, 
and Surtees Society vol. xxxvii p. 17. 



NOTES. 2 I 7 

87. 'June 29, 1665. By water to Whitehall, where the court full 
of waggons and people ready to go out of town. This end of the town 
every day growing very bad of the plague. The Mortality Bill is come 
to 267 ; which is about ninety more than the last ; and of these but 
four in the City, which is a great blessing to us.' Pepys' Diary. 

88. Five metropolitans and fifty-two other bishops from the 
United States of America, the Dominion of Canada, India, and the 
Colonies were present at the reopening of the chapel. Their names 
are recorded on two brass tablets placed in the antechapel, and in the 
prayer books which, as a memorial of their visit, they presented to 
Bishop Lightfoot for the use of the chapel. 

The inscription in the antechapel runs as follows: 

HOC . SACELLVM 
EX . VETVSTA . DOMVS . AVLA . REFECTVM 

CONSECRAVIT 

JOHANNES . COSINVS . EPISC . 

IN . FE8TO . S . PETRI . A . D . MDCLXV . 

REDINTEGRATVM . ET . ADORN ATVM 

ITERVM . DEDICAVIT 

JO8EPHVS . B . LIGHTFOOT . EPISC . 

ENCAENIA . CELEBRATA . 8VNT . KAL . AVGVSTI3 

A . D . MDCCCLXXXVIII . 

ADSISTENTIBVS . EPISCOPIS 

ASIAE . AFRICAE . AMERICAE . AVSTRALIAE . 

INSVLARVM . OCEANI . 

QVID . RETRIBVAM . DOMINO? 

89. Among those who refused to take the oath of allegiance to 
William and Mary were archbishop Sancroft, bishops Ken, Turner, 
Frampton, Lloyd, White, Thomas, Lake, and Cartwright, and about 
four hundred clergy. These were all deprived. Among the more 
remarkable of the divines who refused the oath were John Kettlewell 
and George Hickes, Jeremy Collier, the Church historian, and Charles 
Leslie, and among laymen Henry Dodwell, Camden Professor at 
Oxford, and Robert Nelson. In the diocese of Durham, Denys 
Granville, son-in-law of bishop Cosin, dean and archdeacon of Durham, 
became a non-juror, went into exile, and died in great poverty. 



2l8 DURHAM SERMONS. 

90. See the Guardian for July n, 1888, p. 1031. 

91. Fuller Church History of Britain vi. p. 440 (ed. Brewer). 

92. See Evelyn's Diary 'i Oct. 1651. The Dean [Dr Cosin] 
dining this day at our house, told me the occasion of publishing those 
Offices which among the Puritans were wont to be call'd Cosins cou- 
sining Devotions by way of derision. At the first coming of the Queene 
into England, she and her French ladys were often upbraiding our 
religion, that had neither appointed nor set forth any houres of prayer 
or breviaries, by which ladys and courtiers, who have much spare time, 
might edify and be in devotion, as they had. Our Protestant ladys, 
scandaliz'd it seemes at this, mov'd the matter to the King, whereupon 
his Majesty presently call'd Bishop White to him... On which the 
Bishop told his Majesty that it might be don easily and was very 
necessary; whereupon the King commanded him to employ some 
person of the Cleargy to compile such a work, and presently the 
Bishop naming Dr Cosin, the King injoyn'd him to charge the doctor 
in his name to set about it immediately. ..This I mention to justify that 
industrious and pious Deane, who had exceedingly suffer'd by it, as if 
he had don it of his owne head to introduce Popery, from which no man 
was more averse, and one who in this time of temptation and apostacy 
held and confirm'd many to our Church.' 

93. The Savoy Conference for the Revision of the Prayer Book 
held in the lodgings of the bishop of London at the Savoy in the 
Strand 1661. Richard Baxter, the most prominent on the presbyterian 
side, has left us an account of it in his History of his Life and Times, 
from vol. i. p. 172 of which work (ed. Calamy) the quotation in question 
is taken. 

94. The quotation is from a private letter from James Sharp (then 
a presbyterian, afterwards archbishop of St Andrews) to Robert 
Douglass, a minister at Edinburgh, dated May 29, 1660, given in A 
True and Impartial Account of the Life of Dr James Sharp (1723) 
p. 104. 

95. Wakeman The Church and the Puritans in Epochs of Church 
History p. 184. 

96. Fuller Church History of Britain I. p. lix. (ed. Brewer). 

97. Johnson Lives of the Poets i. p. 245 (Parker 1864). 

98. Bartlett Memoirs of Bishop Butler p. 96. 

99. The reference is to the windows on the north and south walls, 
the work of Messrs Burlison and Grylls under Bishop Lightfoot's di- 
rection. The following is an extract from the bishop's description of them. 



NOTES. 219 

* The series proceeds from right to left, beginning with the eastern- 
most window on the north wall and ending with the easternmost 
window on the south wall. For purposes of description each window 
may be divided into three portions ; (i) Angels with Scrolls. These 
occupy the central lower compartment. The scrolls bear the names of 
the earlier occupants of the Northumbrian See. This was placed at 
Lindisfarne by Aidan A.D. 635 and remained there till Eardulph A.D. 875. 
Meanwhile an offshoot was planted at Hexham (Hagustald) under whose 
jurisdiction the county of Durham fell for a time, and this existed 
from Tunbert (A.D. 68 1) to Tidferth (A.D. 814). From Lindisfarne the 
see was removed to Cestria (Chester-le-street) and remained there till 
A.D. 995, when it was removed by Aldhun to Durham. The names on 
the six scrolls are those of the bishops of (i) (2) Lindisfarne, (3) (4) 
Hexham, and (5) Chester, ending with (6) the earlier bishops of 
Durham, (ii) Tracery. This consists mainly of three quatrefoils in the 
easternmost window on either wall ; and of a largv* cusped circle in the 
other four windows. All these are filled with figures of the principal 
personages belonging to the successive periods to which the historical 
scenes beneath refer, (iii) Historical Scenes. Of these there are three 
in each window, making eighteen in all. The nine on the north wall 
comprise the Celtic period of Northumbrian history ending with the 
Council of Whitby and the submission to Rome. The nine on the 
south wall give the Roman period to the building of Durham Cathe- 
dral. 

FIRST WINDOW, (i) Angers Scroll. The earliest bishops of Lindis- 
farne from Aidan (A.D. 635) to Eadfrid (A.D. 698). (ii) Tracery. Three 
small lights; figures of K. Edwin, of Paulinus and of K. Oswald, 
(iii) Historical Scenes, i . Paulinus preaching in the Court of Edwin ; 
flight of the dove through the hall (First Conversion of Northumbria). 
i. King Oswald planting the Cross before the battle of Heavenfield. 
3. S. Aidan leaving the shores of lona to preach the Gospel in North- 
umbria (Second Conversion of Northumbria). SECOND WINDOW. 
(i) Angel's Scroll. The succeeding bishops of Lindisfarne from Ethel- 
wold (A.D. 724) to Eardulph (A.D. 854). (ii) Tracery. Figure of S. 
Aidan seated, with the legend PETRA UNDE EXCISI ESTIS (Is. Ii. i). 
(iii) Historical Scenes. 4. S. Aidan preaching and king Oswald 
interpreting. 5. S. Aidan teaching the English youths. 6. S. Finan 
baptising Peada king of the Mid-Anglians (representing the missionary 
work of the Northumbrian Church). THIRD WINDOW, (i) Angel's 
Scroll. The first bishops of Hexham from Tunbert (A.D. 68 1) to 



22O DURHAM SERMONS. 

Frethbert (A.D. 734). (ii) Tracery. Figure of S. Hilda seated, with 
the legend SURREXIT MATER IN ISRAEL (Judges v. 7). (iii) Historical 
Scenes. 7. S. Hilda receiving the poet Csedmon into her monastery 
at Whitby (the beginnings of English literature). 8. S. Hilda is 
consulted by kings and bishops. 9. The Council of Whitby, at which 
S. Hilda is present on the Celtic side. FOURTH WINDOW, (i) 
Angel's Scroll. The succeeding bishops of Hexham from Alchmund 
(A.D. 767) to Tidferth (A.D. 814). (ii) Tracery. Figure of S. Cuthbert, 
with the legend SUSTULIT EUM DE GREGIBUS OVIUM (Ps. Ixxviii. 70). 
(iii) Historical Scenes. 10. The youth Cuthbert presents himself to 
the abbot Boisil and asks admission to Melrose. n. Consecration of 
S. Cuthbert by archbishop Theodore. 12. Death of S. Cuthbert, 
announced by the attendant monks to their brethren at Lindisfarne 
by lighted torches. FIFTH WINDOW, (i) Angel's Scroll. The 
bishops of Cestria (Chester-le-Street) from Cutheard (A.D. 900) to 
Aldhun (A.D. 990). (ii) Tracery. Figure of the Venerable Bede, with 
the legend SCRIBA DOCTUS IN REGNO CAELORUM (Matt. xiii. 52). (iii) 
Historical Scenes. 13. The abbot Ceolfrid and the boy Bede singing 
the antiphons during the plague. 14. The erection of Benedict Biscop's 
twin monasteries. Wearmouth is represented as already built in the 
background, and the plan of Jarrow is in Benedict's hands. 15. 
The death of Bede on completing his translation of S. John's Gospel. 
SIXTH WINDOW, (i) Angel's Scroll. The earliest bishops of Durham 
from Aldhun (A.D. 995) to William de S. Barbara (A.D. 1143). (ii) 
Tracery. Three small lights, containing the figures of king Alfred, 
bishop Aldhun, and prior Turgot. (iii) Historical Scenes. 16. Dis- 
covery of the lost volume of the Gospels during the wanderings of the 
body of S. Cuthbert from Lindisfarne to Chester-le-Street. 17. King 
Athelstan presenting his offerings at the shrine of S. Cuthbert at Chester- 
le-Street. 1 8. Building of Durham Cathedral by William of Carileph.' 

1. See Bartlett Memoirs of Bishop Butler p. 225. The remark was 
made to Dr Foster, bishop Butler's chaplain. 

2. The words occur in an epitaph from an anonymous correspon- 
dent published in the London Magazine for May 1754, and in Webb's 
Collection of Epitaphs i. 97. The first four lines are as follow: 

Beneath this marble Butler lies entombed, 
Who, with a soul inflamed by love divine, 

His life in presence of his God consumed 

Like the bright lamps before the holy shrine. 
The whole epitaph is given in Bartlett's Memoirs p. 228. 



NOTES. 221 

3. Matthew Arnold Bishop Butler and the Zeit-Geist in Last 
Essays on Church and Religion (1877) pp. 78, 86. 

4. * We should study what S. James, with wonderful elegance and 
expressiveness, calls meekness of wisdom in our behaviour towards all 
men.' Bishop Butler Charge to the Durham Clergy 1751. 

5. Rev. C. H. Spurgeon in Feathers for Arrows p. 204 (Passmore 
and Alabaster 1870). 

6. From 'The Bird, the Chorister and the Angels ' in Songs Old and 
New by Mrs Rundle Charles, author of 'Chronicles of the Schonberg- 
Cotta Family.' (Nelson and Sons, Edinburgh) p. 59. 



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TIMES. "Their scholarly execution, their graceful style, their devout temper, 

and their wealth of suggestion and instruction, should render these masterly essays 

as welcome as if they were new to all serious readers." 

SCOTSMAN. " Readers of all shades of opinion will recognise in the volume a 

work of high excellence, and find in it everywhere evidence of copious learning and 

sympathetic and penetrative insight." 

8vo. Cloth. 

THE EPISTLES OF ST JOHN. The Greek Text, with Notes. 

Second Edition. 125. 6d. 

THE EPISTLE TO THE HEBREWS. The Greek Text, with 

Notes and Essays. 14$. 

CLASSICAL REVIEW." It would be difficult to find in the whole range of 
exegetical literature a volume at the same time so comprehensive and so compact. 
It possesses characteristics which will command for it the permanent attention of 
scholars." 

Crown 8vo. Cloth. 

GENERAL SURVEY OF THE HISTORY OF THE CANON 
OF THE NEW TESTAMENT DURING THE FIRST FOUR CEN- 
TURIES. Sixth Edition, los. 6d. 

INTRODUCTION TO THE STUDY OF THE FOUR GOS- 
PELS. Seventh Edition. ioy. 6d. 

THE GOSPEL OF THE RESURRECTION. Sixth Edition. 6s. 

THE BIBLE IN THE CHURCH. Tenth Edition, i8mo. 45. 6d. 

THE CHRISTIAN LIFE, MANIFOLD AND ONE. 2*. 6d. 

ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES. 

Sermons. 4^. 6d. 

THE HISTORIC FAITH. Third Edition. 6s. 

THE REVELATION OF THE RISEN LORD. Fourth Edition. 6s. 

THE REVELATION OF THE FATHER. 6.r. 

CHRISTUS CONSUMMATOR. Second Edition. 6s. 

SOME THOUGHTS FROM THE ORDINAL, is. 6d. 

SOCIAL ASPECTS OF CHRISTIANITY. 6s. 

GIFTS FOR MINISTRY. Addresses to Candidates for Ordination. 

THE VICTORY OF THE CROSS. Sermons Preached during Holy 

Week, 1888, in Hereford Cathedral. 3 s. 6d. 

FROM STRENGTH TO STRENGTH. Three Sermons (in Memo- 
riam, J. B. D.), 2S. 

WESTCOTT AND HORT'S GREEK TESTAMENT. 
Crown 8vo. 

THE NEW TESTAMENT IN THE ORIGINAL GREEK. 

Revised Text, z vols. los. 6d. each. Vol. I. Text. Vol. II. The Introduc- 
tion and Appendix. 

i8mo. 

THE NEW TESTAMENT IN THE ORIGINAL GREEK. 
An Edition for Schools. The Text revised by Bishop WESTCOTT and Dr HORT. 
4$. 6d. ; roan; $s. 6d. ; morocco, 6s. 6d. 

MACMILLAN AND CO., LONDON. 



September 1896 



A Catalogue 

of 

Theological Works 

published by 

Macmillan & Co., Ltd. 

Bedford Street, Strand, London 



CONTENTS 

FACE 

THE BIBLE 

History of the Bible ' I 

Biblical History ....... I 

The Old Testament 2 

The New Testament 4 

HISTORY OF THE CHRISTIAN CHURCH . . . 1 1 

THE CHURCH OF ENGLAND 12 

DEVOTIONAL BOOKS 14 

THE FATHERS 16 

HYMNOLOGY 17 

SERMONS, LECTURES, ADDRESSES, AND THEOLOGICAL 

ESSAYS . . . . . . . 17 



September 1896. 

MACMILLAN AND CO.'S 
THEOLOGICAL CATALOGUE 

We Bible 

HISTORY OF THE BIBLE 

THE ENGLISH BIBLE : An External and Critical History of the 
various English Translations of Scripture. By Prof. JOHN EADIE. 
2 vols. 8vo. 285. 

THE BIBLE IN THE CHURCH. By Right Rev. Bishop WEST- 
COTT. loth Edition. Pott 8vo. 45. 6d. 

BIBLICAL HISTORY 

THE MODERN READER'S BIBLE. A Series of Books from the 

Sacred Scriptures presented in Modern Literary Form. Edited by 
R. G. MOULTON, M.A. Pott 8vo. 
THE PROVERBS. A Miscellany of Sayings and Poems embodying 

isolated Observations of Life. 2s. 6d. 
ECCLESIASTICUS. A Miscellany including longer compositions, 

still embodying only isolated Observations of Life. 2s. 6d. 
ECCLESIASTES WISDOM OF SOLOMON. Each is a Series 
of Connected Writings embodying, from different standpoints, a 
Solution of the whole Mystery of Life. 2s. 6d. 
THE BOOK OF JOB. A Dramatic Poem in which are embodied 

Varying Solutions of the Mystery of Life. 2s. 6d. 
DEUTERONOMY. 2s. 6d. 

GUARDIAN. "We believe that Professor Moulton has done much to promote the 
intelligent study by the ordinary English reader of the Wisdom of the Son of Sirach by 
the issue of this volume, in which the reader is helped as much by the careful headings pro- 
vided for the several sections as by the ingenious devices of printing which are employed." 

BIBLE LESSONS. By Rev. E. A. ABBOTT, D.D. Crown 8vo. 45. 6d. 
SIDE-LIGHTS UPON BIBLE HISTORY. By Mrs. SYDNEY BUXTON. 

Illustrated. Crown 8vo. 53. 

STORIES FROM THE BIBLE. By Rev. A. J. CHURCH. Illus- 
trated. Two Series. Crown 8vo. 35. 6d. each. 
BIBLE READINGS SELECTED FROM THE PENTATEUCH 

AND THE BOOK OF JOSHUA. By Rev. J. A. CROSS. 

2nd Edition. Globe 8vo. 2s. 6d. 
CHILDREN'S TREASURY OF BIBLE STORIES. By Mrs. 

H. GASKOIN. Pott 8vo. is. each Part I. Old Testament ; II. 

New Testament ; III. Three Apostles. 

THE NATIONS AROUND ISRAEL. By A. KEARY. Cr. 8vo. 35. 6d. 
A CLASS-BOOK OF OLD TESTAMENT HISTORY. By Rev. 

Canon MACLEAR. With Four Maps. Pott 8vo. 45. 6d. 



2 MACMILLAN AND CO.'S 

Biblical History continued. 

A CLASS-BOOK OF NEW TESTAMENT HISTORY. Includ- 
ing the connection of the Old and New Testament. By the same. 
Pott 8vo. 55. 6d. 

A SHILLING BOOK OF OLD TESTAMENT HISTORY. By 
the same. Pott 8vo. is. 

A SHILLING BOOK OF NEW TESTAMENT HISTORY. By 
the same. Pott 8vo. is. 

THE BIBLE FOR HOME READING. Edited, with Comments and 
Reflections for the use of Jewish Parents and Children, by C. G. 

MONTEFIORE. Part I. TO THE SECOND VlSIT OF NEHEMIAH 

TO JERUSALEM. Extra Crown 8vo. 6s. net. 

JEWISH CHRONICLE." By this remarkable work Mr. Claude Montefiore has 
put the seal on his reputation. He has placed himself securely in the front rank of con- 
temporary teachers of religion. He has produced at once a most original, a most 
instructive, and a most spiritual treatise, which will long leave its ennobling mark on 
Jewish religious thought in England. . . . Though the term ' epoch-making ' is often 
misapplied, we do not hesitate to apply it on this occasion. We cannot but believe that 
a new era may dawn in the interest shown by Jews in the Bible." 

THE OLD TESTAMENT, 

SCRIPTURE READINGS FOR SCHOOLS AND FAMILIES. 

By C. M. YONGE. Globe 8vo. is. 6d. each ; also with comments. 

35. 6d. each. First Series : GENESIS TO DEUTERONOMY. Second 

Series: JOSHUA TO SOLOMON. Third Series: KINGS AND THE 

PROPHETS. Fourth Series : THE GOSPEL TIMES. Fifth Series : 

APOSTOLIC TIMES. 
THE DIVINE LIBRARY OF THE OLD TESTAMENT. Its 

Origin, Preservation, Inspiration, and Permanent Value. By Rev. 

A. F. KIRKPATRICK, B.D. Crown 8vo. 35. net. 

TIMES. "An eloquent and temperate plea for the critical study of the Scriptures." 

SCOTTISH LEADER. " A little book which ought to do good service as a really 
useful introduction to any study of the literature of this subject." 

GLASGOW HERALD." Professor Kirkpatrick approaches his delicate subject in 
a free and yet reverent spirit." 

MANCHESTER GUARDIAN. " An excellent introduction to the modern view 
of the Old Testament. . . . The learned author is a genuine critic. . . . He expounds 
clearly what has been recently called the ' Analytic ' treatment of the books of the Old 
Testament, and generally adopts its results. . . . The volume is admirably suited to 
fulfil its purpose of familiarising the minds of earnest Bible readers with the work which 
Biblical criticism is now doing." 

THE DOCTRINE OF THE PROPHETS. Warburtonian Lectures 
1886-1890. By Rev. A. F. KIRKPATRICK, B.D. Crown 8vo. 6s. 

SCOTSMAN'. "This volume gives us the result of ripe scholarship and competent 
learning in a very attractive form. It is written simply, clearly, and eloquently ; and it 
invests the subject of which it treats with a vivid and vital interest which will commend 
it to the reader of general intelligence, as well as to those who are more especially 
occupied with such studies." 

GLASGOW HERALD." Professor Kirkpatrick's book will be found of great value 
for purposes of study." 

BOOKMAN. " As a summary of the main results of recent investigation, and as a 
thoughtful appreciation of both the human and divine sides of the prophets' work and 
message, it is worth the attention of all Bible students." 

WESTMINSTER REVIEW. "An important contribution to the new school of 
Biblical theology." 

SCOTTISH GUARDIAN. "We heartily commend this learned volume to every 
teacher and preacher who wishes to study the life, times, and works of the Old Testament 
prophets." 



THEOLOGICAL CATALOGUE 3 

The Old Testament continued. 

THE PATRIARCHS AND LAWGIVERS OF THE OLD 

TESTAMENT. By FREDERICK DENISON MAURICE. New 

Edition. Crown 8vo. 33. 6d. 
THE PROPHETS AND KINGS OF THE OLD TESTAMENT. 

By the same. New Edition. Crown 8vo. 35. 6d. 
THE CANON OF THE OLD TESTAMENT. An Essay on the 

Growth and Formation of the Hebrew Canon of Scripture. By 

Rev. Prof. H. E. RYLE. 2nd Edition. Crown 8vo. 6s. 
This edition has been carefully revised throughout, but only two sub- 
stantial changes have been found necessary. An Appendix has been added 
to Chapter IV., dealing with the subject of the Samaritan version of the 
Pentateuch : and Excursus C (dealing with the Hebrew Scriptures) has been 
completely re-written on the strength of valuable material kindly supplied 
to the author by Dr. Ginsburg. 

EXPOSITOR. " Scholars are indebted to Professor Ryle for having given them for 
the first time a complete and trustworthy history of the Old Testament Canon." 

EXPOSITORY TIMES. "He rightly claims that his book possesses that most 
English of virtues it may be read throughout. . . . An extensive and minute research 
lies concealed under a most fresh and flexible English style." 

GUARDIAN. "A valuable contribution to an important and perplexing question. 
It will serve as a good starting-point for further investigation, and those who are interested 
in Old Testament studies cannot afford to neglect it." 

THE EARLY NARRATIVES OF GENESIS. By Rev. Prof. H. E. 

RYLE. Cr. 8vo. 35. net. 
PHILO AND HOLY SCRIPTURE, OR THE QUOTATIONS OF 

PHILO FROM THE BOOKS OF THE OLD TESTAMENT. 

With Introd. and Notes by Prof. H. E. RYLE. Cr. 8vo. los. net 
In the present work the attempt has been made to collect, arrange in 
order, and for the first time print in full all the actual quotations from the 
books of the Old Testament to be found in Philo's writings, and a few of 
his paraphrases. For the purpose of giving general assistance to students 
Dr. Ryle has added footnotes, dealing principally with the text of Philo's 
quotations compared with that of the Septuagint ; and in the introduction 
he has endeavoured to explain Philo's attitude towards Holy Scripture, 
and the character of the variations of his text from that of the Septuagint. 

TIMES. " This book will be found by students to be a very useful supplement and 
companion to the learned Dr. Drummond's important work, Philo Judceus" 

The Pentateuch 

AN HISTORICO-CRITICAL INQUIRY INTO THE ORIGIN 
AND COMPOSITION OF THE HEXATEUCH (PENTA- 
TEUCH AND BOOK OF JOSHUA). By Prof. A. KUENEN. 
Translated by PHILIP H. WICKSTEED, M.A. 8vo. 145. 
The Psalms 

THE PSALMS CHRONOLOGICALLY ARRANGED. An 

Amended Version, with Historical Introductions and Explanatory 

Notes. By Four Friends. New Edition. Crown Svo. 55. net. 

SPECTA TOR." One of the most instructive and valuable books that has been 

published for many years. It gives the Psalms a perfectly fresh setting, adds a new 

power of vision to the grandest poetry of nature ever produced, a new depth of lyrical 

pathos to the poetry of national joy, sorrow, and hope, and a new intensity of spiritual 

light to the divine subject of every ejaculation of praise and every invocation of want. 

We have given but imperfect illustrations of the new beauty and light which the trans- 



4 MACMILLAN AND CO.'S 

The Psalms continued. 

lators pour upon the most perfect devotional poetry of any day or nation, and which they 
pour on it in almost every page, by the scholarship and perfect taste with which they have 
executed their work. We can only say that their version deserves to live long and to 
pass through many editions." 

GOLDEN TREASURY PSALTER. The Student's Edition. 
Being an Edition with briefer Notes of "The Psalms Chrono- 
logically Arranged by Four Friends." Pott 8vo. 2s. 6d. net. 

THE PSALMS. With Introductions and Critical Notes. By A. C. 
JENNINGS, M.A., and W. H. LOWE, M.A. In 2 vols. 2nd 
Edition. Crown Svo. IDS. 6d. each. 

INTRODUCTION TO THE STUDY AND USE OF THE 
PSALMS. By Rev. J. F. THRUPP. 2nd Edition. 2 vols. Svo. 215. 

Isaiah 

ISAIAH XL. LXVI. With the Shorter Prophecies allied to it. 

By MATTHEW ARNOLD. With Notes. Crown Svo. 55. 
ISAIAH OF JERUSALEM. In the Authorised English Version, with 

Introduction, Corrections, and Notes. By the same. Cr.Svo. 45. 6d. 
A BIBLE -READING FOR SCHOOLS. The Great Prophecy of 

Israel's Restoration (Isaiah xl.-lxvi.) Arranged and Edited for 

Young Learners. By the same. 4th Edition. Pott Svo. is. 
COMMENTARY ON THE BOOK OF ISAIAH, Critical, Historical, 

and Prophetical ; including a Revised English Translation. By 

T. R. BIRKS. 2nd Edition. Svo. I2s. 6d. 
THE BOOK OF ISAIAH CHRONOLOGICALLY ARRANGED. 

By T. K. CHEYNE. Crown Svo. 75. 6d. 

Zechariah 

THE HEBREW STUDENT'S COMMENTARY ON ZECH- 
ARIAH, Hebrew and LXX. ByW. H.LOWE, M. A. Svo. los. 6d. 

THE NEW TESTAMENT 

APOCRYPHAL GOSPEL OF PETER. The Greek Text of the 
Newly- Discovered Fragment. Svo. Sewed, is. 

THE AKHMIM FRAGMENT OF THE APOCRYPHAL 
GOSPEL OF ST. PETER. By H. B. SWETE, D.D. Svo. 53. net. 

GUARDIAN. " Cambridge may claim the honour not only'of having communicated 
without delay the new discovery to the general public, but also of having furnished 
scholars with the most complete and sober account of the contents, character, and date 
of the Gospel of Peter that has yet appeared." 

EXPOSITORY TIMES. "It is an edition complete in all respects, full to over- 
flowing, accurate, and serviceable." 

TABLET. "We are far from having done justice to Dr. Swete's excellent mono- 
graph ; but we have perhaps said enough to induce the studious reader to make its closer 
acquaintance." 

GLASGOW HERALD. "Dr. Swete's commentary is as lucid as it is interesting 
and well-informed. The work, taken as a whole, is a most creditable specimen of Cam- 
bridge scholarship and learning, and is well entitled to be placed with the work of Jebb 
and Sandys in another sphere." 

SCO TSMAN. "Professor Swete's edition "of the fragment is the most thorough- 
going of the books about it that have yet appeared in English. . . . The importance of 
the subject makes the book a valuable one ; and the text is so dealt with that this 
edition will always rank in the eyes of English scholars as the principal edition." 



THEOLOGICAL CATALOGUE 5 

The New Testament continued. 

THE NEW TESTAMENT. Essay on the Right Estimation of MS. 
Evidence in the Text of the New Testament. By T. R. BiRKS. 
Crown 8vo. 33. 6d. 
THE SOTERIOLOGY OF THE NEW TESTAMENT. By W. 

P. Du BOSE, M.A. Crown 8vo. 75. 6d. 

THE MESSAGES OF THE BOOKS. Being Discourses and 
Notes on the Books of the New Testament. By Dean FARRAR. 
8vo. 143. 

THE CLASSICAL ELEMENT IN THE NEW TESTAMENT. 

Considered as a Proof of its Genuineness, with an Appendix on 

the Oldest Authorities used in the Formation of the Canon. By 

C. H. HOOLE. Svo. IDS. 6d. 

THE SYNOPTIC PROBLEM FOR ENGLISH READERS. By 

A. J. JOLLEY. Crown Svo. 35. net. 

GLASGOW HERALD." A clearly written and temperately liberal little book on 
the origin, character, and relations of the first three Gospels." 

SCOTSMAN. " A very careful and scholarly discussion of the subject." 
MANCHESTER GUARDIAN.' 1 In his little book Mr. Jolley has stated clearly 
and concisely some of the principal elements of the problem, and has offered a careful 
and intelligent contribution towards its solution, keeping constantly in mind the require- 
ments of English readers. The spirit, the style, and the painstaking accuracy of his 
book deserve all praise. In many respects it is admirably fitted to introduce English 
students of the New Testament to the important subject with which it deals. ... It is 
a piece of work carefully done, and will furnish those students of the Synoptic Problem 
for whom it is specially designed with most useful and suggestive guidance and 
assistance." 

ON A FRESH REVISION OF THE ENGLISH NEW TESTA- 

MENT. With an Appendix on the last Petition of the Lord's 

Prayer. By Bishop LIGHTFOOT. Crown Svo. 73. 6d. 
DISSERTATIONS ON THE APOSTOLIC AGE. By Bishop 

LIGHTFOOT. Svo. 145. 
THE UNITY OF THE NEW TESTAMENT. By F. D. MAURICE. 

2nd Edition. 2 vols. Crown Svo. I2s. 
A GENERAL SURVEY OF THE HISTORY OF THE CANON 

OF THE NEW TESTAMENT DURING THE FIRST FOUR 

CENTURIES. By Right Rev. Bishop WESTCOTT. 7th Edition. 

Crown Svo. los. 6d. 
THE NEW TESTAMENT IN THE ORIGINAL GREEK. The 

Text revised by Bishop WESTCOTT, D.D., and Prof. F. J. A. 

HORT, D.D. 2 vols. Crown Svo. los. 6d. each. Vol. I. 

Text ; II. Introduction and Appendix. 
THE NEW TESTAMENT IN THE ORIGINAL GREEK. Text 

Revised by Bishop Westcott, D.D., and F. J. A. HORT, D.D. 

Svo. los. net. 
THE NEW TESTAMENT IN THE ORIGINAL GREEK, for 

Schools. The Text revised by Bishop WESTCOTT, D.D., and F. 

J. A. HORT, D.D. I2mo, cloth, 43. 6d. ; Pott Svo., roan, red 

edges, 5s. 6d. ; morocco, gilt edges, 6s. 6d. 
GREEK-ENGLISH LEXICON TO THE NEW TESTAMENT. 

By W. J. HICKIE, M.A. Pott Svo. 33. 

ACADEMY. "We can cordially recommend this as a very handy little volume 
compiled on sound principles." 



6 MACMILLAN AND CO.'S 

THE GOSPELS 

THE SYRO-LATIN TEXT OF THE GOSPELS. By the Rev. 
FREDERIC HENRY CHASE, D.D. 8vo. 75. 6d. net. 

Dr. Chase, in his preface, thus explains the object of his book : "The 
present volume is the sequel of an Essay which I published two years ago 
on the Old Syriac Element in the Text of Codex Bezae. The latter, 
primarily an offshoot of a larger work on the Acts on which I am engaged, 
dealt with the Bezan text of that Book. Several critics, whose opinion I 
respect, urged against my conclusions the not unnatural objection, which I 
had fully anticipated in the preface, that I could produce no direct evidence 
for an old Syriac text of the Acts. Convinced that assimilation to Old 
Syriac texts was a predominant factor in the genesis of the Bezan and of 
cognate texts, I felt that it was almost a matter of honour to extend the 
investigation to the Gospels, where ample evidence for Old Syriac readings 
is supplied by the Sinaitic and Curetonian MSS., by the Arabic Tatian, 
by Ephrem's Commentary on the Diatessaron, and by Aphraat's 
Quotations. " 

TIMES. "An important and scholarly contribution to New Testament criticism." 

THE COMMON TRADITION OF THE SYNOPTIC GOSPELS, 
in the Text of the Revised Version. By Rev. E. A. ABBOTT and 
W. G. RUSHBROOKE. Crown Svo. 35. 6d. 

SYNOPTICON : An Exposition of the Common Matter of the Synop- 
tic Gospels. By W. G. RUSHBROOKE. Printed in Colours. 410. 
355. Indispensable to a Theological Student. 

INTRODUCTION TO THE STUDY OF THE FOUR GOSPELS. 
By Right Rev. Bishop WESTCOTT. 8th Ed. Cr. Svo. ros. 6d. 

THE COMPOSITION OF THE FOUR GOSPELS. By Rev. 

ARTHUR WRIGHT. Crown Svo. 55. 

CAMBRIDGE REVIEW. "The ; wonderful force and freshness which we find on 
every page of the book. There is no sign of hastiness. All seems to be the outcome of 
years of reverent thought, now brought to light in the clearest, most telling way. . . . 
The book will hardly go unchallenged by the different schools of thought, but all will 
agree in gratitude at least for its vigour and reality ; and there is one short chapter, 
'On the Inspiration of the Gospels,' which even those whom 'criticism' bores will 
rea( j which most will read and read and re-read, for it brings new assurance 
with it." 

THE LEADING IDEAS OF THE GOSPELS. By W. ALEX- 
ANDER, Bishop of Derry and Raphoe. New Edition, Revised 
and Enlarged. Crown Svo. 6s. 

SCOTSMAN. "The work has in this issue been so altered in revisal and so greatly 
enlarged as to be a new book, in which the doctrine formerly set forth in a series of 
sermons has been developed into a well-reasoned theological treatise." 

EXPOSITORY TIMES. " A delightful suggestion, worked out with skill and 
ever new suggestiveness by the fertile mind into which it had fallen." 

METHODIST RECORDER. "Not only eloquent and fascinating, but at almost 
every page it provokes thought." 

BRITISH WEEKLY. "Really a new book. It sets before the reader with 
delicacy of thought and felicity of language the distinguishing characteristics of the 
several gospels. It is delightful reading. . . . Religious literature does not often 
furnish a book which may so confidently be recommended." 

MANCHESTER EXAMINER." Lucid and scholarly . . . characterised by much 
originality of thought-" 



THEOLOGICAL CATALOGUE 7 

Gospel of St. Matthew 

THE GOSPEL ACCORDING TO ST. MATTHEW. Greek Text 
as Revised by Bishop WESTCOTT and Dr. HORT. With Intro- 
duction and Notes by Rev. A. SLOMAN, M.A. Fcap. 8vo. 2s. 6d. 

MANCHESTER GUARDIAN. "It is sound and helpful, and the brief introduc- 
tion on Hellenistic Greek is particularly good." 

LIVERPOOL DAILY POST. 11 This little book, both on account of its size and 
cheapness, as well as its general excellence, should come to be extensively used in schools 
and colleges." 

SCHOOLMASTER. "This is just the book to put into the hands of boys whose 
teacher purposes to read with them the Greek of St. Matthew's Gospel. The introduc- 
tions discuss difficulties in a familiar style, and are not beyond the capacity of the average 
school-boy. . . . Altogether this is a full and familiar commentary upon St. Matthew's 
Gospel, and quite suited to the capacity of boys in the upper forms of our schools. There 
follow also copious indices, giving quotations and parallel passages." 

CHOICE NOTES ON ST. MATTHEW, drawn from Old and 
New Sources. Cr. 8vo. 45. 6d. (St. Matthew and St. Mark in 
I vol. 95.) 

Gospel of St. Mark 

SCHOOL READINGS IN THE GREEK TESTAMENT. 

Being the Outlines of the Life of our Lord as given by St. Mark, with 
additions from the Text of the other Evangelists. Edited, with Notes 
and Vocabulary, by Rev. A. CALVERT, M.A. Fcap. 8vo. 2s. 6d. 
CHOICE NOTES ON ST. MARK, drawn from Old and New Sources. 
Cr. 8vo. 43. 6d. (St. Matthew and St. Mark in I vol. 95.) 

Gospel of St. Luke 

THE GOSPEL ACCORDING TO ST. LUKE. The Greek Text 
as Revised by Bishop WESTCOTT and Dr. HORT. With Introduction 
and Notes by Rev. J. BOND, M.A. Fcap. 8vo. 2s. 6d. 

GLASGOW HERALD. "The notes are short and crisp suggestive rather than 
exhaustive." 

CHOICE NOTES ON ST. LUKE, drawn from Old and New 

Sources. Crown 8vo. 45. 6d. 
THE GOSPEL OF THE KINGDOM OF HEAVEN. A Course 

of Lectures on the Gospel of St. Luke. By F. D. MAURICE. 

Crown 8vo. 33. 6d. 

Gospel of St. John 

THE CENTRAL TEACHING OF CHRIST. Being a Study and 
Exposition of St. John, Chapters XIII. to XVII. By Rev. CANON 
BERNARD, M.A. Crown 8vo. 73. 6d. 

EXPOSITOR Y TIMES." Quite recently we have had an exposition by him whom 
many call the greatest expositor living. But Canon Bernard's work is still the work that 
will help the preacher most." 

THE MODERN CHURCH." A thoroughly sound and scholarly work." 
METHODIST TIMES. "It is a magnificent monograph on St. John xiii. xvii. 
inclusive. It is a noble book a book to delight the intellect, to stimulate the soul, and 
to refresh the heart . . . not for many a day have we had such a surprise and such a 
delight as we found the first half-hour we stole in the company of this born expositor." 

THE GOSPEL OF ST. JOHN. By F. D. MAURICE. Cr.Svo. 3 s.6d. 
CHOICE NOTES ON ST. JOHN, drawn from Old and New 
Sources. Crown 8vo. 43. 6d. 



8 MACMILLAN AND CO.'S 

THE ACTS OF THE APOSTLES 

THE OLD SYRIAC ELEMENT IN TPIE TEXT OF THE 
CODEX BEZAE. By F. H. CHASE, B.D. 8vo. 75. 6d. net. 

THE ACTS OF THE APOSTLES. By F. D. MAURICE. Cr. 
8vo. 35. 6d. 

THE ACTS OF THE APOSTLES. Being the Greek Text as 
Revised by Bishop WESTCOTT and Dr. HORT. With Explanatory 
Notes by T. E. PAGE, M.A. Fcap. Svo. 35. 6d. 

ACTS OF THE APOSTLES. The Authorised Version, with Intro- 
duction and Notes, by T. E. PAGE, M.A., and Rev. A. S. 
WALPOLE, M.A. Fcap. Svo. 2s. 6d. 

BRITISH WEEKLY." Mr. Page's Notes on the Greek Text of the Acts are very 
well known, and are decidedly scholarly and individual. . . . Mr. Page has written an 
introduction which is brief, scholarly, and suggestive." 

SCOTSMAN. " It is a much more scholarly edition than is usually found prepared 
for use in schools, and yet keeps its learning well within the limits of the needs and the 
capacities of young students of the Bible." 

EDUCATIONAL TIMES. "The scholarly edition of The Acts of the Apostles 
by Messrs. Page and Walpole. . . . Mr. Page has written a new introduction, marked 
by the brightness, the fine feeling, and the freedom from pedantry that make all his 
books a delight." 

THE CHURCH OF THE FIRST DAYS. THE CHURCH OF 
JERUSALEM. THE CHURCH OF THE GENTILES. THE CHURCH 
OF THE WORLD. Lectures on the Acts of the Apostles. By 
Very Rev. C. J. VAUGHAN. Crown Svo. IDS. 6d. 

THE EPISTLES of St. Paul 

ST. PAUL'S EPISTLE TO THE ROMANS. The Greek Text, 
with English Notes. By Very Rev. C. J. VAUGHAN. 7th Edition. 
Crown Svo. 75. 6d. 

PROLEGOMENA TO ST. PAUL'S EPISTLES TO THE 
ROMANS AND THE EPHESIANS. By Rev. F. J. A. HORT. 
Crown Svo. 6s. 

Dr. MARCUS DODS in the Bookman. "Anything from the pen of Dr. Hort is sure to 
be informative and suggestive, and the present publication bears his mark. . . . There 
is an air of originality about the whole discussion ; the difficulties are candidly faced, and 
the explanations offered appeal to our sense of what is reasonable." 

TIMES. " Will be welcomed by all theologians as ' an invaluable contribution to the 
study of those Epistles ' as the editor of the volume justly calls it." 

DAIL Y CHRONICLE. " The lectures are an important contribution to the study 
of the famous Epistles of which they treat." 

WESTMINSTER GAZETTE. 11 It is wonderfully rich in suggestion and closely 
reasoned argument." 

A COMMENTARY ON ST. PAUL'S TWO EPISTLES TO 

THE CORINTHIANS. Greek Text, with Commentary. By 

Rev. W. KAY. Svo. 95. 
ST. PAUL'S EPISTLE TO THE GALATIANS. A Revised 

Text, with Introduction, Notes, and Dissertations. By Bishop 

LIGHTFOOT. loth Edition. Svo. 125. 
ST. PAUL'S EPISTLE TO THE PHIL7PPIANS. A Revised 

Text, with Introduction, Notes, and Dissertations. By the same. 

Qth Edition. Svo. I2s. 



THEOLOGICAL CATALOGUE 9 

THE EPISTLES of St. Paul continued. 

ST. PAUL'S EPISTLE TO THE PHILIPPIANS. With transla- 
tion, Paraphrase, and Notes for English Readers. By Very Rev. 
C. J. VAUGHAN. Crown 8vo. 55. 

ST. PAUL'S EPISTLES TO THE COLOSSIANS AND TO 
PHILEMON. A Revised Text, with Introductions, etc. By 
Bishop LIGHTFOOT. Qth Edition. 8vo. 125. 

THE EPISTLES OF ST. PAUL TO THE EPHESIANS, THE 
COLOSSIANS, AND PHILEMON. With Introductions and 
Notes. By Rev. J. LL. DAVIES. 2nd Edition. 8vo. 73. 6d. 

THE EPISTLES OF ST. PAUL. For English Readers. Part I. con- 
taining the First Epistle to the Thessalonians. By Very Rev. C. 
J. VAUGHAN. 2nd Edition. 8vo. Sewed, is. 6d. 

ST. PAUL'S EPISTLES TO THE THESSALONIANS, 
COMMENTARY ON THE GREEK TEXT. By Prof. JOHN 
EAUIE. 8vo. 123. 

NOTES ON EPISTLES OF ST. PAUL FROM UNPUBLISHED 
COMMENTARIES. By the late J. B. LIGHTFOOT, D.D., 
D.C.L., LL.D., Lord Bishop of Durham. 8vo. I2s. 

GUARDIAN. " It scarcely neods to be said, after the experience of former volumes, 
that the editor has done his part of the work excellently. ... It also certainly needs not 
to be. said that we have in the commentary much valuable contribution to the study of St. 
Paul, and that the whole is marked by the Bishop's well-known characteristics of sound 
scholarship, width of learning, and clear sobriety of judgment." 

SCOTSMAN. "The editing seems to have been carried through in the most unex- 
ceptional manner, and fragmentary as the work unfortunately is, it will be received as a 
valuable contribution to the understanding of those parts of Scripture with which it 
deals." 

The Epistle of St. James 

THE EPISTLE OF ST. JAMES. The Greek Text, with Intro- 
duction and Notes. By Rev. JOSEPH B. MAYOR, M. A. 8vo. 145. 

EXPOSITORY TIMES. " The most complete edition of St. James in the English 
language, and the most serviceable for the student of Greek.' 

BOOKMAN. " Professor- Mayor's volume in every part of it gives proof that no time 
or labour has been grudged in mastering this mass of literature, and that in appraising it 
he has exercised the sound judgment of a thoroughly trained scholar and critic. . . . 
The notes are uniformly characterised by thorough scholarship and unfailing sense. The 
notes resemble rather those of Lightfoot than those of Ellicott. ... It is a pleasure to 
welcome a book which does credit to English learning, and which will take, and keep, a 
foremost place in Biblical literature." 

SCOTSMAN. " It is a work which sums up many others, and to any one who wishes 
to make a thorough study of the Epistle of St. James, it will prove indispensable." 

EXPOSITOR (Dr. MARCUS Dous)." Will long remain the commentary on St. James, 
a storehouse to which all subsequent students of the epistle must be indebted." 

The Epistles of St. John 

THE EPISTLES OF ST. JOHN. By F. D. MAURICE. Crown 

Svo. 35. 6d. 

THE EPISTLES OF ST. JOHN. The Greek Text, with Notes. 
By Right Rev. Bishop WESTCOTT. 3rd Edition. Svo. 123. 6d. 

GUARDIA N. " It contains a new or rather revised text, with careful critical remarks 
and helps ; very copious footnotes on the text ; and after each of the chapters, 
longer and more elaborate notes in treatment of leading or difficult questions, whether in 
respect of reading or theology. . . . Dr. Westcott has accumulated round them so much 



io MACMILLAN AND CO.'S 

matter that, if not new, was forgotten, or generally unobserved, and has thrown so much 
light upon their language, theology, and characteristics. . . . The notes, critical, 
illustrative, and exegetical, which are given beneath the text, are extraordinarily full and 
careful. . . . They exhibit the same minute analysis of every phrase and word, the same 
scrupulous weighing of every inflection and variation that characterised Dr. Westcott's 
commentary on the Gospel. . . . There is scarcely a syllable throughout the Epistles 
which is dismissed without having undergone the most anxious interrogation." 

SATURDAY REVIEW. "The more we examine this precious volume the more 
its exceeding richness in spiritual as well as in literary material grows upon the mind." 

The Epistle to the Hebrews 

THE EPISTLE TO THE HEBREWS IN GREEK AND 
ENGLISH. With Notes. By Rev. F. REND ALL. Cr. 8vo. 6s. 

THE EPISTLE TO THE HEBREWS. English Text, with Com- 
mentary. By the same. Crown Svo. 75. 6d. 

THE EPISTLE TO THE HEBREWS. With Notes. By Very 
Rev. C. J. VAUGHAN. Crown Svo. 75. 6d. 

TIMES. "The name and reputation of the Dean of Llandaff are a better recom- 
mendation than we can give of the Epistle to the Hebrews, the Greek text, with notes ; 
an edition which represents the results of more than thirty years' experience in the training 
of students for ordination." 

DUBLIN EVENING MAIL." Very clear and terse, and a great boon to his many 
admirers." 

SCOTSMAN. " The notes are excellent. While carefully tracing the development 
of the writer's thought, they also pay much attention to the phraseology of the Epistle, 
and to the Septuagint and New Testament use of words. A full index, being a vocabu- 
lary of the words commented on, will prove useful to the student." 

THE EPISTLE TO THE HEBREWS. The Greek Text, with 
Notes and Essays. By Right Rev. Bishop WESTCOTT. Svo. 145. 

GUARDIAN. " In form this is a companion volume to that upon the Epistles of St. 
John. The type is excellent, the printing careful, the index thorough ; and the volume 
contains a full introduction, followed by the Greek text, with a running commentary, and 
a number of additional notes on verbal and doctrinal points which needed fuller discus- 
sion. . . . His conception of inspiration is further illustrated by the treatment of the Old 
Testament in the Epistle, and the additional notes that bear on this point deserve very 
careful study. The spirit in which the student should approach the perplexing questions 
of Old Testament criticism could not be better described than it is in the last essay." 

EEVELATION- 

LECTURES ON THE APOCALYPSE. By F. D. MAURICE. 

Crown Svo. 33. 6d. 
LECTURES ON THE APOCALYPSE. By Rev. Prof. W. 

MILLIGAN. Crown Svo. 55. 
DISCUSSIONS ON THE APOCALYPSE. By the same. Cr. Svo. 55. 

SCOTSMAN. " These discussions give an interesting and valuable account and 
criticism of the present state of theological opinion and research in connection with their 
subject." 

SCOTTISH GUARDIAN. 11 The great merit of the book is the patient and skilful 
way in which it has brought the whole discussion down to the present c'.ay. . . . The 
result is a volume which many will value highly, and which will not, we think, soon be 
superseded." 

THE REVELATION OF ST. JOHN. By the same. 2nd Edition. 

Crown Svo. 75. 6d. 
LECTURES ON THE REVELATION OF ST. JOHN. By Very 

Rev. C. J. VAUGHAN. 5th Edition. Crown Svo. IDS. 6d. 

THE BIBLE WORD-BOOK. By W. ALDIS WRIGHT, Litt.D., 
LL.D. 2nd Edition. Crown Svo. /s. 6d. 



THEOLOGICAL CATALOGUE II 

Christian Cburcb, Ibietor? of tbe 

Cheetham (Archdeacon). A HISTORY OF THE CHRISTIAN 
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8vo. IDS. 6d. 

TIMES. " A brief but authoritative summary of early ecclesiastical history." 
GLASGOW HERALD." Particularly clear in its exposition, systematic in its dis- 
position and development, and as light and attractive in style as could reasonably be 
expected from the nature of the subject." 

Cunningham (Rev. John). THE GROWTH OFTHE CHURCH 

IN ITS ORGANISATION AND INSTITUTIONS. 8vo. 93. 
Cunningham (Rev. W.) THE CHURCHES OF ASIA. Cr. 

8vo. 6s. 

Dale (A. W. W.) THE SYNOD OF ELVIRA, AND CHRIS- 
TIAN LIFE IN THE FOURTH CENTURY. Cr. 8vo. IDS. 6d. 
Gwatkin (H. M.) SELECTIONS FROM EARLY WRITERS 

Illustrative of Church History to the Time of Constantine. Cr. 8vo. 

43. net. 
Hardwick (Archdeacon). A HISTORY OF THE CHRISTIAN 

CHURCH. Middle Age. Ed. by Bishop STUBBS. Cr. 8vo. los. 6d. 
A HISTORY OF THE CHRISTIAN CHURCH DURING THE 

REFORMATION. Revised by Bishop STUBBS. Cr. 8vo. IDS. 6d. 
Hardy (W. J.) Gee (H.) DOCUMENTS ILLUSTRATIVE 

OF THE HISTORY OF THE ENGLISH CHURCH. Cr. 

8vo. [In the Press. 

Hort (Dr. F. J. A.) TWO DISSERTATIONS. I. On 

MONOFENHS 0EOS in Scripture and Tradition. II. On the 

" Constantinopolitan " Creed and other Eastern Creeds of the 

Fourth Century. 8vo. 7s. 6d. 

JUDAISTIC CHRISTIANITY. Crown 8vo. 6s. 
THE EARLY HISTORY OF THE ECCLESIA. Crown 8vo. 

[In the Press. 
Simpson (W.) AN EPITOME OF THE HISTORY OF THE 

CHRISTIAN CHURCH. Fcap. 8vo. 33. 6d. 
Sohm (Prof.) OUTLINES OF CHURCH HISTORY. 

Translated by Miss MAY SINCLAIR. With a Preface by Prof. H. 

M. GWATKIN, M.A. Crown 8vo. 33. 6d. 

MANCHESTER GUARDIAN." It fully deserves the praise given to it by Pro- 
fessor Gwatkin (who contributes a preface to this translation) of being ' neither a meagre 
sketch nor a confused mass of facts, but a masterly outline,' and it really 'supplies a 
want,' as affording to the intelligent reader who has no time or interest in details, a con- 
nected general view of the whole vast field of ecclesiastical history." 

GLASGOW HERALD. "The cultured yet devout and sincere spirit in which the 
book is written is almost sure to gain for it an English circulation equal to its circulation 
in Germany." 

SHEFFIELD TELEGRAPH." Miss Sinclair deserves the gratitude of English 
readers for introducing them to a work of exceptional value." 

Vaughan (Very Rev. C. J., Dean of Llandaff). THE CHURCH 
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CHURCH OF THE GENTILES. THE CHURCH OF THE WORLD. 
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12 MACMILLAN AND CO.'S 

Cburcb of 



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is. 6d. 
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tions. By the Rev. Canon MACLEAR. 32mo. 6d. 
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Collects 

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CHURCH TIMES." It should be in the hands of all who are actively engaged in 
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CHURCH BELLS. "We are heartily glad to see this new and handy edition of 
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Dissent in its Relation to 

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Holy Communion 

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BEFORE THE TABLE : An Inquiry, Historical and Theological, 
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Service of the Church of England. By Very Rev. J. S. HOWSON. 
Svo. 7s. 6d. 



THEOLOGICAL CATALOGUE 13 

Holy Communion continued. 

FIRST COMMUNION, with Prayers and Devotions for the newly 

Confirmed. By Rev. Canon MACLEAR. 32010. 6d. 
A MANUAL OF INSTRUCTION FOR CONFIRMATION AND 

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CHURCH QUARTERLY REVIEW. " Mr. Maclear's text-books of Bible history 
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consists, first, of an historical introduction, occupying 53 pages, then an exposition of 
the twelve articles of the Creed extending to page 299, an appendix containing the texts 
of a considerable number of Creeds, and lastly, three indices which, as far as we have 
tested them, we must pronounce very good. . . . We may add that we know already 
that the book has been used with great advantage in ordinary parochial work." 

AN INTRODUCTION TO THE ARTICLES OF THE 
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The BISHOP OF SALISBURY at the Church Congress, spoke of this as " a book which 
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ST. JAMES'S GAZETTE." Theological students and others will find this com- 
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GLASGOW HERALD. "A valuable addition to the well-known series of Theo- 
logical Manuals published by Messrs. Macmillan." 

CHURCH TIMES. 11 Those who are in any way responsible for the training of 
candidates for Holy Orders must often have felt the want of such a book as Dr. Maclear, 
with the assistance of his colleague, Mr. Williams, has just published." 

A HISTORY OF THE BOOK OF COMMON PRAYER. By 
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CHURCH QUARTERLY REVIEW. "We are glad to see that Mr. Procter's 
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may be inferred from the fact that the present edition numbers 483 pages (exclusive of 
the Appendix), as against the 453 pages of the i3th edition (1876)." 

AN ELEMENTARY INTRODUCTION TO THE BOOK OF 
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MACLEAR. Pott 8vo. 2s. 6d. 

TWELVE DISCOURSES ON SUBJECTS CONNECTED WITH 
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Historical and Biographical 

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JAMES ERASER, SECOND BISHOP OF MANCHESTER. A Memoir. 

1818-1885. By THOMAS HUGHES, Q.C. 2nd Edition. Crown 

Svo. 6s. 



14 MACMILLAN AND CO.'S 

Historical and Biographical continued. 

LIFE AND LETTERS OF FENTON JOHN ANTHONY 
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ST. JAMES'S GAZETTE. "No small thanks are due to Mr. A. Fenton Hort, 
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PALL MALL GAZETTE. "The mass of letters in which is shown the forming 
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THE LIFE OF FREDERICK DENISON MAURICE. Chiefly 
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MENT. By W. WARD. Portrait. 8vo. 145. 

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IN THE COURT OF THE ARCHBISHOP OF CANTER- 
BURY. Read and others v. The Lord Bishop of Lincoln. 
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CANTERBURY DIOCESAN GAZETTE. Monthly. Svo. 2d. 

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Devotional 

Cornish (J. F.) WEEK BY WEEK. Fcap. Svo. 35. 6d. 

The author's intention in this volume is to provide a few simple verses 
for each Sunday in the year, connecting them in every case with the 
Collect, Epistle, or Gospel for the day. He explains in the Preface that 
the nature of his week-day work, and the conditions under which his 
rhymes were written, have led him perhaps to think especially of the 
young, and of "those who are any ways afflicted or distressed." 

SPECTA TOR. "They are very terse and excellent verses, generally on the subject 
of either the Epistle or Gospel for the day, and are put with the kind of practical vigour 
which arrests attention and compels the conscience to face boldly some leading thought in 
the passage selected." 

SCOTSMAN. 11 The verses, if few, are fine as well as simple." 

MANCHESTER GUARDIAN. "They are simple in construction and level in 
execution quiet, healthy, and natural." 

MANCHESTER CO URIER." The language is vigorous and the verse harmoni- 



THEOLOGICAL CATALOGUE 15 

SATURDAY REVIEW. "Tat studied simplicity of Mr. Cornish's verse is al- 
together opposed to what most hymn -writers consider to be poetry. Nor is this the 
only merit of his unpretentious volume. There is a tonic character in the exhortation 
and admonition that characterise the hymns, and the prevailing sentiment is thoroughly 
manly and rousing." 

Eastlake (Lady). FELLOWSHIP: LETTERS ADDRESSED 
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CONTEMPORARY REVIEW. "A very touching and at the same time a very 
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NONCONFORMIST." Pi. beautiful little volume, written with genuine feeling, 
good taste, and a right appreciation of the teaching of Scripture relative to sorrow and 
suffering." 

IMITATIO CHRISTI, LIBRI IV. Printed in Borders after Holbein, 
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B 



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fatbere 



INDEX OF NOTEWORTHY WORDS AND PHRASES FOUND 
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New English Translation and Commentary. Crown 8vo. 75. 6d. 

Donaldson (Prof. James). THE APOSTOLICAL FATHERS. 
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2nd Edition. Crown 8vo. 7s. 6d. 

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FATHERS. Crown 8vo. 35. 6d. 

These lectures were delivered by the late Dr. Hort to the Clergy 
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almost the only popular lectures which he gave ; they are of a widely 
different character from his other lectures on Church history now in course 
of publication, and will appeal perhaps to a rather wider circle of readers. 
Though jpopular in treatment, they were, however, composed with all Dr. 
Hort's accustomed care : he had had some idea of revising them for 
publication. They have now been prepared for the press by his son, Mr. 
A. F. Hort. 

TIMES. " Though certainly popular in form and treatment they are so in the best 
sense of the words, and they bear throughout the impress of the ripe scholarship, the 
rare critical acumen, and the lofty ethical temper which marked all Dr. Hort's work." 

GLASGOW HERALD. "As a popular and easy introduction to the subject, 
nothing could be better than these, while the extracts, which are particularly full and 
numerous, will be found to be both interesting and valuable specimens of Ante-Nicene 
Patristic literature." 

SCO TS MA N. "This historical and expository review, founded as it is upon 
scholarly research, deserves a hearty welcome." 

Lightfoot (Bishop). THE APOSTOLIC FATHERS. Part 1. 
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THE APOSTOLIC FATHERS. Part II. ST. IGNATIUS to ST. POLY- 
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THE APOSTOLIC FATHERS. Abridged Edition. With Short 
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MANCHESTER GUARDIAN. " A conspectus of these early and intensely in- 
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renders a priceless service to all serious students of Christian theology, and even of 
Roman history." 

NATIONAL OBSERVER." From the account of its contents, the student may 
appreciate the value of this last work of a great scholar, and its helpfulness as an aid to 



THEOLOGICAL CATALOGUE 17 

an intelligent examination of the earliest post-Apostolic writers. The texts are con- 
structed on the most careful collation of all the existing sources. The introductions are 
brief, lucid, and thoroughly explanatory of the historical and critical^questions related to 
the texts. The translations, while close to the original, have no stiffness of movement 
or idiom, and indeed at many points seem to have caught something of the curiosa 
felicitas and sober grace of that 'well of English undefiled,' the authorised version of 
the Bible. The introduction to the Didache^and. the translation of the ' Church Manual 
of Early Christianity,' are peculiarly interesting, as giving at once an admirable version 
of it, and the opinion of the first of English biblical critics on the latest discovery in 
patristic literature. 



Bernard (T. D.) THE SONGS OF THE HOLY NATIVITY. 

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Woods (M. A.) HYMNS FOR SCHOOL WORSHIP. 
Compiled by M. A. WOODS. Pott 8vo. is. 6d. 

MANCHESTER GUARDIAN. " Miss M. A. Woods, having already com- 
piled with excellent taste a series of poetry books, has now brought out a small volume 
of Hymns for School Worship. She has been ' guided by the belief that hymns for common 
worship, and especially for school worship, should be bright rather than sad, simple 
rather than doctrinal or didactic.' The result is a very interesting selection." 

SCOTSMAN." This selection is marked by the same good taste and literary judg- 
ment as have made Miss Woods' choice of secular poems for schools the most widely 
and most thoroughly appreciated. The hymns chosen are of a hopeful tone and of poetic 
merit above the majority of such poems. The book may be heartily recommended." 

GLASGOW^ HERALD. "It contains exactly one hundred hymns, and consider- 
ing the recognised state of the compiler, it may be said to contain the cream of our 
hymnology. " 



Sermons, Xectures, Hbbresses, anb 



(See also * Bible? ' Church of England? ' Fathers') 
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i8 MACMILLAN AND CO.'S 

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TIMES. " There is a great deal in them that does not appeal to Jews alone, for, 
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GLASGOW HERALD." Both from the homiletic and what may be called the 
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The author's preface says : " The one object of these lectures delivered 
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England which seems happily characteristic of the present time. " 

DAIL Y NEWS. " These lectures are particularly interesting as containing the case 
for the Christian missions at a time when there is a disposition to attack them in some 
quarters." 

GLASGOW HERALD. "Those interested in the subject will find in these lectures 
a highly useful account in a short space of what the Church of England has actually 
accomplished abroad." 

Bather (Archdeacon). ON SOME MINISTERIAL DUTIES, 
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Bernard (Canon). THE SONGS OF THE HOLY NATIV- 
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To use the words of its author, this book is offered "to readers of 
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THEOLOGICAL CATALOGUE 19 

enter from time to time the clear atmosphere of its origin, and are fain in 
the heat of the day to recover some feeling of the freshness of dawn. " 

GLASGOW HERALD. "He conveys much useful information in a scholarly 
way." 

SCOTSMAN. " Their meaning and their relationships, the reasons why the Church 
has adopted them, and many other kindred points, are touched upon in the book with so 
well-explained a learning and with so much insight that the book will be highly valued 
by those interested in its subject." 

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THE DIFFICULTIES OF BELIEF IN CONNECTION WITH 
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JUSTIFICATION AND IMPUTED RIGHTEOUSNESS. Being 
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TWENTY SERMONS. Crown 8vo. 6s. 
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TIMES. "Well calculated to display the wide culture, high spiritual fervour, and 
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SCOTSMAN. " A worthy memento of a good man, and a valuable accession to the 
world's stock of book wisdom, which needs no name to recommend it." 

NEW YORK INDEPENDENT. " It is full of good things, and richer in nothing 
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Brooks." 

Brunton (T. Lauder). THE BIBLE AND SCIENCE. 

With Illustrations. Crown 8vo. los. 6d. 

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GUARDIAN. "There is plenty of plain speaking in the addresses before us, and 
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TIMES. "With keen insight and sagacious counsel, the Archbishop surveys the 
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OBSERVER. "Exhibits in a very high degree a man of statesmanlike mind. . . . 
The whole volume is elevating and inspiring." 

SCOTSMAN. "No capable reader will rise from the perusal of these fresh and 
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TIMES. "These Lectures on Preaching, delivered a year ago in the Divinity 
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the preacher and his age, and with the aim of the preacher. In each case he is practical, 
suggestive, eminently stimulating, and often eloquent, not with the mere splendour of 
rhetoric, but with the happy faculty of saying the right thing in well-chosen words. " 

SPEAKER. "Dr. Boyd Carpenter is himself a master of assemblies, and in these 
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book is quick with life and full of practical suggestions." 



THEOLOGICAL CATALOGUE 21 

Carpenter (W. Boyd, Bishop of Ripon) continued. 

SOME THOUGHTS ON CHRISTIAN REUNION. Being a 
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TIMES. " Dr. Boyd Carpenter treats this very difficult subject with moderation 
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LEEDS MERCURY. "He discusses with characteristic vigour and felicity the 
claims which hinder reunion, and the true idea and scope of catholicity." 

Cazenove (J. Gibson). CONCERNING THE BEING AND 
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Church (Dean) 

HUMAN LIFE AND ITS CONDITIONS. Crown 8vo. 6s. 

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ADVENT SERMONS. 1885. Crown 8vo. 45. 6d. 
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SPECTATOR. "Dean Church's seem to us the finest sermons published since 
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PALL MALL GAZETTE. " Such sermons as Dean Church's really enrich the 
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GRAPHIC. "The book not only abounds with spiritual charm and metaphysical 
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the reader will find plenty of capital exercise for the intellectual muscles." 

Congreve (Rev. John). HIGH HOPES AND PLEADINGS 
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Cooke (Josiah P.) RELIGION AND CHEMISTRY. Cr. 

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22 MACMILLAN AND CO.'S 

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Cunningham (Rev. W.) CHRISTIAN CIVILISATION, 
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THE GOSPEL AND MODERN LIFE. 2nd Edition, to which is 
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ORDER AND GROWTH AS INVOLVED IN THE SPIRITUAL 
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GLASGOW HERALD. "This is a wise and suggestive book, touching upon many 
of the more interesting questions of the present day. ... A book as full of hope as it is 
of ability." 

MANCHESTER GUARDIAN. " He says what he means, but never more than 
he means ; and hence his words carry weight with many to whom the ordinary sermon 
would appeal in vain. . . . The whole book is well worth study." 

ABERDEEN DAIL Y FREE PRESS.' 1 An able discussion of the true basis and 
aim of social progress." 

SCOTSMAN. "Thoughtful and suggestive." 

SCOTTISH LEADER. " Bearing the impress of an earnest and original mind that 
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Davies (W.) THE PILGRIM OF THE INFINITE. A 

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GLASGOW HERALD. 11 Contains much earnest and stimulating thought.' 
CHRISTIAN WORLD. "We hail this work as one which in an age of much 
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MANCHESTER GUARDIAN. "The little volume contains much that is attrac- 
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Diggle (Rev. J. W.) GODLINESS AND MANLINESS. 

A Miscellany of Brief Papers touching the Relation of Religion to 

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STUDY OF THEOLOGY. Crown Svo. 55. 
Ellerton (Rev. John). THE HOLIEST MANHOOD, AND 

ITS LESSONS FOR BUSY LIVES. Crown Svo. 6s. 



THEOLOGICAL CATALOGUE 23 

FAITH AND CONDUCT : An Essay on Verifiable Religion. Crown 

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THE HISTORY OF INTERPRETATION. Being the Bampton 

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SEEKERS AFTER GOD. 

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Fraser (Bishop). SERMONS. Edited by Rev. JOHN W. 
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SCOTSMAN. "The author is evidently a well-equipped divine, as well as a man 
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MANCHESTER GUARDIAN. " A broad liberality of view, a sound common 
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FREEMAN." Fresh and striking; rich in the application of old truths to new 
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Hamilton (John) 

ON TRUTH AND ERROR. Crown Svo. 53. 

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Hort (F. J. A.) THE WAY, THE TRUTH, THE LIFE. 
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f CA M BRIDGE REVIEW." Only to few is it given to scan the wide fields of truth 
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us in the most wonderful way to the very centre of the Christian system ; no aspect of 
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English sagacity, and it is safe to say that it will take a high place in the literature of the 
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Hughes (T.) THE MANLINESS OF CHRIST. By THOMAS 
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GLOBE. " The Manliness of Christ is a species of lay sermon such as Judge Hughes 
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prevailing characteristic of all his literary products." 

BRITISH WEEKLY. " A new edition of a strong book." 

Hutton (R. H.) 

ESSAYS ON SOME OF THE MODERN GUIDES OF ENG- 
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Hyde (W. DE W.) OUTLINES OF SOCIAL THEOLOGY. 

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niingworth (Rev. J. R.) SERMONS PREACHED IN A 

COLLEGE CHAPEL. Crown Svo. 55. 

UNIVERSITY AND CATHEDRAL SERMONS. Crown Svo. 55. 
PERSONALITY, DIVINE AND HUMAN. Bampton Lectures, 

1894. Crown Svo. 6s. 

TIMES." Will take high rank among the rare theological masterpieces produced by 
that celebrated foundation." 

SCOTSMAN." Mr. Illingworth has evidently thought out the difficult subject with 
which he deals for himself, and has given utterance to his views in a style at once scholarly 
and popularly intelligible." 



THEOLOGICAL CATALOGUE 25 

GLASGOW HERALD. "The entire absence of philosophical and theological 
technicalities and the perfect lucidity of the style should commend them to many outside 
of the circle of professional theologians.' 1 

MANCHESTER GUARDIAN," One of the most attractive theological wcrks of 
the season." 

EXPOSITOR. " It is difficult to convey an adequate impression of the freshness 
and strength of the whole argument. ... It is a book which no one can be satisfied with 
reading once ; it is to be studied. And if frequent study of it should result in the modi- 
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debtedness for many valuable thoughts, and a deepening admiration of the rare philoso- 
phical training, the full theological equipment, and the singular grace and strength of 
treatment recognisable throughout the volume." 

Jacob (Rev. J. A.) BUILDING IN SILENCE, and other 
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James (Rev. Herbert). THE COUNTRY CLERGYMAN 
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ROCK. "There is in Mr. James's style a quaintness and aphoristic method, which 
drives the nail in penetratingly and clinches it durably. ... In short, Mr. James has 
condensed into this little volume and these half-dozen lectures the fruitful experience of 
forty years, and every page is filled with judicious and earnest advice. We heartily re- 
commend the book." 

RECORD. "The volume is one which should be in the hands of every candidate 
for Holy Orders and of every clergyman who is wishing to learn. These lectures are 
distinguished by their thoroughly practical character. No words are wasted, the reader's 
mind is confronted with the difficulty or the remedy, stated in the plainest possible terms. 
. . . We have said enough to show that this volume abounds in thoughtful suggestions, 
which deserve to be pondered and put into practice." 

Jeans (Rev. G. E.) HAILEYBURY CHAPEL, and other 
Sermons. Fcap. 8vo. 33. 6d. 

Jellett (Rev. Dr.) 

THE ELDER SON, and other Sermons. Crown 8vo. 6s. 
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Joceline (E.) THE MOTHER'S LEGACIE TO HER UN- 
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Kellogg (Rev. S. H.) THE LIGHT OF ASIA AND THE 

LIGHT OF THE WORLD. Crown 8vo. 73. 6d. 
THE GENESIS AND GROWTH OF RELIGION. Cr. 8vo. 6s. 

SCOTSMAN. 11 Full of matter of an important kind, set forth with praiseworthy 
conciseness, and at the same time with admirable lucidity. . . . Dr. Kellogg has done 
the work allotted to him with great ability, and everywhere manifests a competent ac- 
quaintance with the subject with which he deals." 

Kingsley (Charles) 

VILLAGE AND TOWN AND COUNTRY SERMONS. Crown 

8vo. 35. 6d. 

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26 MACMILLAN AND CO.'S 

Kingsley (Charles) continued. 

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ACADEMY. "We can imagine nothing more appropriate than this edition fora 
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Kirkpatrick(Prof. A. F.) THE DIVINE LIBRARY OF THE 

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DISSERTATIONS ON THE APOSTOLIC AGE. Svo. 145. 
BIBLICAL ESSAYS. Svo. I2s. 

TIMES, " As representing all that is now available of the Bishop's profound learning 
and consummate scholarship for the illustration of his great subject, the present volume 
and its successor will be warmly welcomed by all students of theology." 

Lyttelton (Hon. Rev. A. T.) COLLEGE AND UNIVERSITY 
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TIMES. " A course of sermons which may serve as an inte esting memorial of the 
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PALL MALL GA^ZETTE. "A specimen of the best type of modern preaching, 
quiet, sober, and effective." 

SCOTTISH GUARDIAN. "The scope of such sermons naturally permits greater 
intellectual expression than is necessary in the ordinary discourse, and this is not want- 
ing in the volume before us." 

SCOTSMAN. "The reader will naturally expect discourses delivered to such 
audiences as these were, to be of a scholarly and thoughtful kind. And in this he will not 
be disappointed." 

GLASGOW HERALD." Marked throughout by the clear reasoning and sweet 
seriousness which are characteristic of the better type of Anglican sermons." 



THEOLOGICAL CATALOGUE 27 

Maclaren (Rev. Alexander) 

SERMONS PREACHED AT MANCHESTER. nth Edition. 

Fcap. 8vo. 45. 6d. 

A SECOND SERIES OF SERMONS. 7th Ed. Fcap. 8vo. 45. 6d. 
A THIRD SERIES. 6th Edition. Fcap. 8vo. 43. 6d. 
WEEK-DAY EVENING ADDRESSES. 4th Ed. Fcap. 8vo. 2s. 6d. 

THE SECRET OF POWER, AND OTHER SERMONS. Fcap. 
8vo. 45. 6d. 

Macmillan (Rev. Hugh) 

BIBLE TEACHINGS IN NATURE. i$th Ed. Globe 8vo. 6s. 
THE TRUE VINE ; OR, THE ANALOGIES OF OUR LORD'S 

ALLEGORY. 5th Edition. Globe Svo. 6s. 
THE MINISTRY OF NATURE. 8th Edition. Globe Svo. 6s. 
THE SABBATH OF THE FIELDS. 6th Edition. Globe Svo. 6s. 
THE MARRIAGE IN CANA. Globe Svo. 6s. 
TWO WORLDS ARE OURS. 3rd Edition. Globe Svo. 6s. 
THE OLIVE LEAF. Globe Svo. 6s. 

THE GATE BEAUTIFUL AND OTHER BIBLE TEACHINGS 
FOR THE YOUNG. Crown Svo. 35. 6d. 

SPEAKER. "These addresses are, in fact, models of their kind wise, reverent, and 
not less imaginative than practical ; they abound in choice and apposite anecdotes and 
illustrations, and possess distinct literary merit." 

SCOTSMAN." Written in a style that is both simple and charming. Children and 
the teachers of children will alike find the book full of wholesome food for reflection." 

SCOTTISH LEADER. "Dr. Macmillan's vivid presentation in simple language 
of the facts of nature, and his adaptation of them to illustrate the facts of spiritual life, 
make the book at once interesting and profitable to all its readers." 

DAILY CHRONICLE. "The subjects and the mode of treatment are quite put of 
the common groove. Dr. Macmillan at once fixes the attention with some point of 
interest, some familiar teaching of nature, or some striking fact of history or social life, 
and weaves about his subject in the most natural and attractive fashion, the religious 
lessons he desires to convey. . . . The poetic touch that beautifies all Dr. Macmillan's 
writing is fresh in every one of these charming addresses. The volume is sure to meet 
with cordial appreciation far beyond the sphere of its origin." 

DUBLIN MAIL." A beautiful present for thoughtful young readers." 

Mahaffy (Rev. Prof.) THE DECAY OF MODERN PREACH- 
ING : AN ESSAY. Crown Svo. 35. 6d. 

Maturin (Rev. W.) THE BLESSEDNESS OF THE DEAD 
IN CHRIST. Crown Svo. 7s. 6d. 

Maurice (Frederick Denison) 

THE KINGDOM OF CHRIST. 3rd Ed. 2 Vols. Cr. Svo. I2s. 

SERMONS PREACHED IN COUNTRY CHURCHES. 2nd 
Edition. Crown Svo. 6s. 

THE CONSCIENCE. Lectures on Casuistry. 3rd Ed. Cr. Svo. 43. 6d. 
DIALOGUES ON FAMILY WORSHIP. Crown Svo. 4 s. 6d. 



28 MACMILLAN AND CO.'S 

Maurice (Frederick Denison) continued. 

THE DOCTRINE OF SACRIFICE DEDUCED FROM THE 
SCRIPTURES. 2nd Edition. Crown 8vo. 6s. 

THE RELIGIONS OF THE WORLD. 6th Edition. Cr. 8vo. 43. 6d. 

ON THE SABBATH DAY; THE CHARACTER OF THE 
WARRIOR; AND ON THE INTERPRETATION OF 
HISTORY. Fcap. Svo. 2s. 6d. 

LEARNING AND WORKING. Crown Svo. 45. 6d. 

THE LORD'S PRAYER, THE CREED, AND THE COM- 
MANDMENTS. Pott Svo. is. 

Collected Works. Crown Svo. 35. 6d. each. 

SERMONS PREACHED IN LINCOLN'S INN CHAPEL. In Six 

Volumes. 35. 6d. each. 

CHRISTMAS DAY AND OTHER SERMONS. 
THEOLOGICAL ESSAYS. 
PROPHETS AND KINGS. 
PATRIARCHS AND LAWGIVERS. 
THE GOSPEL OF THE KINGDOM OF HEAVEN. 
GOSPEL OF ST. JOHN. 
EPISTLE OF ST. JOHN. 
LECTURES ON THE APOCALYPSE. 
FRIENDSHIP OF BOOKS. 
SOCIAL MORALITY. 
PRAYER BOOK AND LORD'S PRAYER. 
THE DOCTRINE OF SACRIFICE. 
THE ACTS OF THE APOSTLES. 

CHURCH TIMES. "There is probably no writer of the present century to whom 
the English Church owes a deeper debt of gratitude. . . . Probably he did more to 
stop the stream of converts to Romanism which followed the secession of Newman than 
any other individual, by teaching English Churchmen to think out the reasonableness 
of their position." 

SPEAKER. "These sermons are marked in a conspicuous degree by high thinking 
and plain statement." 

TIMES. "A volume of sermons for which the memory of Maurice's unique personal 
influence ought to secure a cordial reception." 

SCOTSMAN. "They appear in a volume uniform with the recent collective 
edition of Maurice's works, and will be welcome to the many readers to whom that 
edition has brought home the teaching of the most popular among modern English 
divines." 

M'Curdy (J. F.) HISTORY, PROPHECY, AND THE 
MONUMENTS. 2 Vols. Vol. I. To the Downfall of Samaria. 
Svo. 145. net. [Vol. II. in the Press. 

TIMES. "A learned treatise on the ancient history of the Semitic peoples as 
interpreted by the new light obtained from the modern study of their monuments." 

EXPOSITORY TIMES. "The work is very able and very welcome. ... It will 
take the place of all existing histories of these nations." 



THEOLOGICAL CATALOGUE 29 

Milligan (Rev. Prof. W.) THE RESURRECTION OF OUR 

LORD. Fourth Edition. Crown 8vo. 55. 

SPECTATOR. "The argument is put with brevity and force by Dr. Milligan, and 
every page bears witness that he has mastered the literature of the subject, and has made 
a special study of the more recent discussions on this aspect of the question. . . . The 
remaining lectures are more theological. They abound in striking views, in fresh and 
vigorous exegesis, and manifest a keen apprehension of the bearing of the fact of the 
Resurrection on many important questions of theology. The notes are able and 
scholarly, and elucidate the teaching of the text." 

THE ASCENSION AND HEAVENLY PRIESTHOOD OF 

OUR LORD. Baird Lectures, 1891. Crown 8vo. js. 6d. 
Moorhotise (J., Bishop of Manchester) 

JACOB : Three Sermons. Extra fcap. 8vo. 35. 6d. 

THE TEACHING OF CHRIST. Its Conditions, Secret, and 

Results. Crown 8vo. 35. net. 
CHURCH WORK: ITS MEANS AND METHODS. Crown 

8vo. 35. net. 

CHURCH TIMES. 11 It may almost be said to mark an epoch, and to inaugurate a 
new era in the history of Episcopal visitation." 

TIMES. "A series of diocesan addresses, full of practical counsel, by one of the 
most active and sagacious of modern prelates." 

GLOBE. "Throughout the volume we note the presence of the wisdom that comes 
from long and varied experience, from sympathy, and from the possession of a fair and 
tolerant mind." 

MANCHESTER GUARDIAN." Full of interest and instruction for all who take 
an interest in social and moral, to say nothing of ecclesiastical, reforms, and deserves to 
find careful students far beyond the limits of those to whom it was originally addressed." 

Murphy (J. J.) NATURAL SELECTION AND SPIRITUAL 
FREEDOM. Gl. 8vo. 55. 

SPECTATOR. "This is a little volume of very thoughtful and acute detached 
essays on subjects which have been forced on men's attention by the modern discoveries 
concerning evolution, and by the consideration of the relation of man's physical to his 
moral nature raised by these discoveries." 

SCOTSMAN. " The volume is the production ol a cultured and thoughtful writer, 
who has the gift of presenting his thoughts in a thoroughly interesting and attractive 
manner." 

Myers (F. W. H.) SCIENCE AND A FUTURE LIFE. 

Gl. 8vo. 55. 
Mylne (L. G., Bishop of Bombay). SERMONS PREACHED 

IN ST. THOMAS'S CATHEDRAL, BOMBAY. Crown 8vo. 6s. 

SCOTSMAN. "They are thoughtful, earnest, and practical, and, as regards their 
literary qualities, unexceptionable." 

IRISH ECCLESIASTICAL GAZETTE.-" Dr. Mylne is very practical in his 
teaching. . . . These sermons are full of manly earnestness, and a sweet persuasiveness 
on the side of all that is true and noble in Christian living." 

METHODIST TIMES. " They contain very little theology, but a great deal of 
timely and sensible ad vice." 

LITERARY WORLD." Twenty excellent sermons. . . . There is an honesty 
and courage in these sermons which are worthy of the Christian pulpit. . . . We have 
quoted enough to show ample justification for the Bishop's venture in giving these 
thoughtful and pointed discourses to a wider public than that which could have made 
their acquaintance in his Indian diocese." 

Pattison (Mark). SERMONS. Crown 8vo. 6s. 

PAUL OF TARSUS. 8vo. IDS. 6d. 

PHILOCHRISTUS. Memoirs of a Disciple of the Lord. 3rdEd. 8vo. 123. 



30 MACMILLAN AND CO.'S 

Plumptre (Dean). MOVEMENTS IN RELIGIOUS 
THOUGHT. Fcap. 8vo. 35. 6d. 

Potter (R.) THE RELATION OF ETHICS TO RELIGION. 

Crown 8vo. 2s. 6d. 

REASONABLE FAITH : A Short Religious Essay for the Times. By 
"Three Friends." Crown 8vo. is. 

Reichel (C. P., Bishop of Meath) 

THE LORD'S PRAYER, and other Sermons. Crown 8vo. ;s. 6d. 
CATHEDRAL AND UNIVERSITY SERMONS. Crown Svo. 6s. 

SCOTTISH LEADER. "Unusually able . . . all well worth reading." 
SCOTSMAN. " Able and telling in argument. They deal in an effective manner 
with some of the main difficulties of belief." 

GLASGOW HERALD. " These sermons are of an altogether superior type." 

Rendall (Rev. F.) THE THEOLOGY OF THE HEBREW 
CHRISTIANS. Crown Svo. 55. 

Reynolds (H. R.) NOTES OF THE CHRISTIAN LIFE. 
Crown Svo. 75. 6d. 

Robinson (Prebendary H. G.) MAN IN THE IMAGE OF 
GOD, and other Sermons. Crown Svo. 75. 6d. 

Russell (Dean). THE LIGHT THAT LIGHTETH EVERY 
MAN : Sermons. With an introduction by Dean PLUMPTRE, 
D.D. Crown Svo. 6s. 

SCOTSMAN. 1 ' Of Maurice he was the devoted friend and disciple, and, according 
to Dr. Plumptre, the one who most resembled that very excellent man ... in char- 
acter and spirit. The sermons contained in this volume are unquestionably such as 
might be expected from such antecedents. They are evidently the production of a 
deeply earnest and high-toned mind." 

GLASGOW HERALD. "The sermons in the volume speak of a mind and heart 
in genuine affinity with the spiritual struggles of the time, and are tinged with the beauty 
of a rich poetic nature." 

BRITISH WEEKLY." They are good sermons." 

Salmon (Rev. George, D.D., Provost of Trinity College, 

Dublin) 
NON-MIRACULOUS CHRISTIANITY, and other Sermons. 2nd 

Edition. Crown Svo. 6s. 
GNOSTICISM AND AGNOSTICISM, and other Sermons. Crown 

Svo. 73. 6d. 
Sandford (C. W., Bishop of Gibraltar). COUNSEL TO 

ENGLISH CHURCHMEN ABROAD. Crown Svo. 6s. 
SCOTCH SERMONS, 1880. By Principal CAIRO and others. 3rd 

Edition. Svo. los. 6d. 
Seeley (Sir J. R.) ECCE HOMO : A Survey of the Life and 

Work of Jesus Christ. Globe Svo. 55. 
NATURAL RELIGION. Globe Svo. 55. 

A THENsEUM." If it be the function of a genius to interpret the age to itself, this 
as a work of genius. It gives articulate expression to the higher strivings of the time. 
It puts plainly the problem of these latter days, and so far contributes to its solution ; a 



THEOLOGICAL CATALOGUE 31 

positive solution it scarcely claims to supply. No such important contribution to the 
question of the time has been published in England since the appearance in 1866 of Ecce 
Homo. . . . The author is a teacher whose words it is well to listen to ; his words are 
wise but sad ; it has not been given him to fine them with faith, but only to light them 
with reason. His readers may at least thank him for the intellectual illumination, if they 
cannot owe him gratitude for any added favour. ... A book which we assume will be 
read by most thinking Englishmen." 

PALL MALL GAZETTE. " This is one of those rare things in our modern 
literature a really speculative book ; and the speculation, whatever else we may think 
of it, is both ingenious and serious. It is work in the region, not of dogmas or contro- 
versies, but of ideas." 

SCOTSMAN. "In working out his conception of Natural Religion, the author 
speaks with admirable force, and occasionally with sarcasm and humour, which blend 
with passages of considerable literary skill." 

MANCHESTER GUARDIAN. "The present issue is a compact, handy, well- 
printed edition of a thoughtful and remarkable book. " 

Service (Rev. John). SERMONS. With Portrait. Crown 8vo. 6s. 

Shirley (W. N.) ELIJAH : Four University Sermons. Fcap. 
8vo. 2s. 6d. 

Smith (Rev. Travers). MAN'S KNOWLEDGE OF MAN 
AND OF GOD. Crown 8vo. 6s. 

Smith (W. Saumarez). THE BLOOD OF THE NEW 
COVENANT : A Theological Essay. Crown 8vo, 2s. 6d. 

Stanley (Dean) 

THE NATIONAL THANKSGIVING. Sermons preached in 

Westminster Abbey. 2nd Edition. Crown 8vo. 2s. 6d. 
ADDRESSES AND SERMONS delivered during a visit to the 
United States and Canada in 1878. Crown 8vo. 6s. 

Stewart (Prof. Balfour) and Tait (Prof. P. G.) THE UNSEEN 
UNIVERSE; OR, PHYSICAL SPECULATIONS ON A 
FUTURE STATE. 1 5th Edition. Crown 8vo. 6s. 
PARADOXICAL PHILOSOPHY: A Sequel to "The Unseen 
Universe." Crown 8vo. 7s. 6d. 

Stubbs (Dean). FOR CHRIST AND CITY. Sermons and 

Addresses. Crown 8vo. 6s. 
CHRISTUS IMPERATOR. A Series of Lecture-Sermons on the 

Universal Empire of Christianity. Edited by C. W. STUBBS, 

D.D. Crown 8vo. 6s. 

The discourses included in this volume were delivered in 1893 m the 
Chapel - of - Ease to the Parish Church of Wavertree at that time the 
centre of much excellent social work done by Mr. Stubbs, who had not 
yet been promoted to the Deanery of Ely. The following are the subjects 
and the preachers : The Supremacy of Christ in all Realms : by the Very 
Rev. Charles Stubbs, D.D., Dean of Ely. Christ in the Realm of History : 
by the Very Rev. G. W. Kitchen, D.D., Dean of Durham. Christ in the 
Realm of Philosophy: by the Rev. R. E. Bartlett, M.A., Bampton 
Lecturer in 1888. Christ in the Realm of Law : by the Rev. J. B. 
Heard, M.A., Hulsean Lecturer in 1893. Christ in the Realm of Art : 
by the Rev. Canon Rawnsley, M.A., Vicar of Crosthwaite. Christ in the 
Realm of Ethics : by the Rev. J. Llewelyn Davies, D.D., Vicar of Kirkby 

C 



32 MACMILLAN AND CO.'S 

Lonsdale, and Chaplain to the Queen. Christ in the Realm of Politics : 
by the Rev. and Hon. W. H. Freemantle, M.A., Canon of Canterbury. 
Christ in the Realm of Science: by the Rev. Brooke Lambert, B.C.L., 
Vicar of Greenwich. Christ in the Realm of Sciology : by the Rev. S. A. 
Barnett, M.A., Warden of Toynbee Hall, and Canon of Bristol. Christ 
in the Realm of Poetry : by the Very Rev. Charles Stubbs, D.D., Dean 
of Ely. 

SCOTSMAN. " Their prelections will be found stimulating and instructive in a high 
degree. The volume deserves recognition as a courageous attempt to give to Christianity 
its rightful place and power in the lives of its professors." 

GLASGOW/ HERALD. "This is a very interesting and even in some respects a 
notable book. It might almost be regarded as the manifesto of an important party in 
the Church of England." 

Tait (Archbishop) 

THE PRESENT POSITION OF THE CHURCH OF ENGLAND. 

Being the Charge delivered at his Primary Visitation. 8vo. 33. 6d. 
DUTIES OF THE CHURCH OF ENGLAND. Being seven 

Addresses delivered at his Second Visitation. 8vo. 43. 6d. 
THE CHURCH OF THE FUTURE. Charges delivered at his 

Third Quadrennial Visitation. 2nd Edition. Crown 8vo. 35. 6d. 

Taylor (Isaac). THE RESTORATION OF BELIEF. Crown 
8vo. 8s. 6d. 

Temple (Frederick, Bishop of London) 

SERMONS PREACHED IN THE CHAPEL OF RUGBY 

SCHOOL. SECOND SERIES. 3rd Ed. Extra fcap. Svo. 6s. 
THIRD SERIES. 4th Edition. Extra fcap. 8vo. 6s. 
THE RELATIONS BETWEEN RELIGION AND SCIENCE. 

Bampton Lectures, 1884. 7th and Cheaper Ed. Cr. 8vo. 6s. 

Trench (Archbishop). HULSEAN LECTURES. 8vo. 73. 6d. 

Tulloch (Principal). THE CHRIST OF THE GOSPELS 
AND THE CHRIST OF MODERN CRITICISM. Extra 
fcap. 8vo. 45. 6d. 

Vaughan (C. J., Dean of Llandaff) 

MEMORIALS OF HARROW SUNDAYS. 5th Edition. Crown 

Svo. i os. 6d. 

EPIPHANY, LENT, AND EASTER. 3rd Ed. Cr. Svo. los. 6d. 
HEROES OF FAITH. 2nd Edition. Crown Svo. 6s. 
LIFE'S WORK AND GOD'S DISCIPLINE. 3rd Edition. 

Extra fcap. Svo. 2s. 6d. 
THE WHOLESOME WORDS OF JESUS CHRIST. 2nd 

Edition. Fcap. Svo. 33. 6d. 

FOES OF FAITH. 2nd Edition. Fcap. Svo. 35. 6d. 
CHRIST SATISFYING THE INSTINCTS OF HUMANITY. 

2nd Edition. Extra fcap. Svo. 35. 6d. 
COUNSELS FOR YOUNG STUDENTS. Fcap. Svo. 2s. 6d. 



THEOLOGICAL CATALOGUE 33 

Vaughan (C. J., Dean of Llandaff ) continued. 

THE TWO GREAT TEMPTATIONS. 2nd Ed. Fcap. 8vo. 33. 6d. 

ADDRESSES FOR YOUNG CLERGYMEN. Extra fcap. 8vo. 

45. 6d. 
" MY SON, GIVE ME THINE HEART." Extra fcap. 8vo. 55. 

REST AWHILE. Addresses to Toilers in the Ministry. Extra fcap. 

8vo. 53. 

TEMPLE SERMONS. Crown 8vo. IDS. 6d. 
AUTHORISED OR REVISED ? Sermons on some of the Texts in 

which the Revised Version differs from the Authorised. Crown 

8vo. 7s. 6d. 
LESSONS OF THE CROSS AND PASSION. WORDS FROM 

THE CROSS. THE REIGN OF SIN. THE LORD'S 

PRAYER. Four Courses of Lent Lectures. Crown 8vo. IDS. 6d. 

UNIVERSITY SERMONS. NEW AND OLD. Cr. 8vo. los. 6d. 

NOTES FOR LECTURES ON CONFIRMATION. Fcap. 8vo. 

is. 6d. 
THE PRAYERS OF JESUS CHRIST : a closing volume of Lent 

Lectures delivered in the Temple Church. Globe 8vo. 35. 6d. 

DONCASTER SERMONS. Lessons of Life and Godliness, and 

Words from the Gospels. Cr. 8vo. IDS. 6d. 

RESTFUL THOUGHTS IN RESTLESS TIMES. Cr. 8vo. 53. 
LAST WORDS IN THE TEMPLE CHURCH. Globe 8vo. 55. 

TIMES. " A volume of sermons for which the title and the name of the preacher will 
speak more than any recommendation of ours. " 

SCOTSMAN. "Their earnestness and strength of thought distinguish them greatly 
amid the innumerable instances of pulpit oratory which come before the world in books." 

MANCHESTER GUARDIAN. "The whole volume will be very welcome to Dr. 
Vaughan's many admirers." 

SATURDAY REVIEW. "These discoveries in thought, in style, have so much 
that is permanent and fine about them that they will stand the ordeal of being read by 
any serious man, even though he never heard Dr. Vaughan speak." 

LEEDS MERCURY. " Are such as only one possessed of his great ability, varied 
attainments, and rich experience could have produced. " 

Vaughan (Rev. D. J.) THE PRESENT TRIAL OF FAITH. 

Crown 8vo. 55. 

QUESTIONS OF THE DAY, SOCIAL, NATIONAL, AND 
RELIGIOUS. Crown 8vo. 55. 

NATIONAL OBSERVER. "In discussing Questions of the Day Mr. D. J. 
Vaughan speaks with candour, ability, and common sense." 

SCOTSMAN. "They form an altogether admirable collection of vigorous and 
thoughtful pronouncements on a variety of social, national, and religious topics." 

GLASGOW HERALD. " A volume such as this is the best reply to those friends 
of the people who are for ever complaining that the clergy waste their time preaching 
antiquated dogma and personal salvation, and neglect the weightier matters of the law." 

MANCHESTER GUARDIAN. "Hz speaks boldly as well as thoughtfully, and 
what he has to say is always worthy of attention." 

EXPOSITOR Y TIMES. 11 Most of them are social, and these are the most interest- 
ing. And one feature of peculiar interest is that in those sermons which were preached 
twenty years ago Canon Vaughan saw the questions of to-day, and suggested the remedies 
we are beginning to apply." 



34 MACMILLAN AND CO.'S 

Vaughan (Rev. E. T.) SOME REASONS OF OUR CHRIS. 
TIAN HOPE. Hulsean Lectures for 1875. Crown 8vo. 6s. 6d. 

Vaughan (Rev. Robert). STONES FROM THE QUARRY. 

Sermons. Crown Svo. 55. 

BRITISH WEEKLY." Though these sermons do not in every respect correspond 
to our ideal of popular preaching, having in them here and there too much of the essay 
style of sermonising, they are unquestionably able and fascinating. . . . Mr. Vaughan's 
style has the charm often of originality, and always of independence, and we never lose 
consciousness of the fact that we are reading the words of one whose faith is no mere 
parrot-cry, but the expression of an intelligent and well-grounded conviction. ... It is 
a pleasure to come across sermons of an order which will prove, even to the most sceptical, 
that theology is still a living force, and which exemplify the union of intellectual robustness, 
devout Christian faith, and a spiritual refinement." 

SHEFFIELD DAILY TELEGRAPH. "There are nineteen sermons in the 
volume. It is noteworthy that they are all short, the preacher possessing the rare power 
of expressing crisply and concisely what he means. A singular success in saying much in 
few words is accompanied by exceptional lucidity and orderly sequence of statement and 
argument. Stones from the Quarry is one of the books of sermons which ought to live." 

NEWCASTLE CHRONICLE. "These able, earnest, and eloquent sermons." 

Venn (Rev. John). ON SOME CHARACTERISTICS OF 
BELIEF, SCIENTIFIC AND RELIGIOUS. Svo. 6s. 6d. 

Ward (W.) WITNESSES TO THE UNSEEN, AND 
OTHER ESSAYS. Svo. IDS. 6d. 

ST. JAMES'S GAZETTE. "Mr. Ward's reputation as a philosophical thinker at 
once accurate, candid, and refined, and as the master of a literary style alike vigorous, 
scholarly, and popular, has been amply established by his previous works. That it is well 
worthy of his reputation, is enough to say in commendation of his new book." 

DAILY CHRONICLE. "His whole .book recalls men to those witnesses for the 
unseen, which laboratories cannot analyse, yet which are abundantly rational." 

TIMES. " A series of brilliant and suggestive essays. . . . This pregnant and sug- 
gestive view of the larger intellectual tendencies of our own and other ages is enforced 
and illustrated by Mr. Ward with much speculative insight and great literary brilliancy." 

Welldon (Rev. J. E. C.) THE SPIRITUAL LIFE, and 
other Sermons. Crown Svo. 6s. 

SCOTTISH LEADER. "In a strain of quiet, persuasive eloquence, Mr. Welldon 
treats impressively of various aspects of the higher life. His discourses cannot fail both 
to enrich the heart and stimulate the mind of the earnest reader." 

GLASGOW HERALD." They are cultured, reverent, and thoughtful produc- 
tions." 

Westcott (B. F., Bishop of Durham) 

ON THE RELIGIOUS OFFICE OF THE UNIVERSITIES. 

Sermons. Crown Svo. 45. 6d. 
GIFTS FOR MINISTRY. Addresses to Candidates for Ordination. 

Crown Svo. is. 6d. 
THE VICTORY OF THE CROSS. Sermons preached during Holy 

Week, 1888, in Hereford Cathedral. Crown Svo. 33. 6d. 
FROM STRENGTH TO STRENGTH. Three Sermons (In 

Memoriam J. B. D.) Crown Svo. 2s. 

THE REVELATION OF THE RISEN LORD. Cr. Svo. 6s. 
THE HISTORIC FAITH. 3rd Edition. Crown Svo. 6s. 
THE GOSPEL OF THE RESURRECTION. 6th Ed. Cr. Svo. 6s. 
THE REVELATION OF THE FATHER. Crown Svo. 6s. 
CHRISTUS CONSUMMATOR. 2nd Edition. Crown Svo. 6s. 



THEOLOGICAL CATALOGUE 35 

Westcott (B. F., Bishop of Durham) continued. 

SOME THOUGHTS FROM THE ORDINAL. Cr. Svo. is. 6d. 
SOCIAL ASPECTS OF CHRISTIANITY. Crown Svo. 6s. 
ESSAYS IN THE HISTORY OF RELIGIOUS THOUGHT IN 

THE WEST. Globe Svo. 53. 
THE GOSPEL OF LIFE. Cr. Svo. 6s. 
THE INCARNATION AND COMMON LIFE. Crown Svo. 95. 

GLASGOW ffPALD."The teaching throughout is eminently inspiring. . . . 
There is a mystical strain in it, and yet it is direct and practical at the same time." 

TIMES, "A collection of sermons which possess, among other merits, the rare one 
of actuality, reflecting, as they frequently do, the Bishop's well-known and eager interest 
in social problems of the day." 

White (A. D.) A HISTORY OF THE WARFARE OF 
SCIENCE WITH THEOLOGY IN CHRISTENDOM. By 
ANDREW DICKSON WHITE, LL.D. (Yale), L.H.D. (Columbia), 
Ph.D. (Jena), late President and Professor of History at Cornell 
University. In Two Vols. Svo. 2 is. net. 

DAILY CHRONICLE. "The story of the struggle of searchers after truth with 
the organised forces of ignorance, bigotry, and superstition is the most inspiring chapter 
in the whole history of mankind. That story has never been better told than by the 
ex-President of Cornell University in these two volumes." 

SCOTSMAN. " It has qualities of substantial scholarship and genuine concern for 
the advancement of knowledge which will recommend it to the attention of readers 
beyond the circle of those immediately interested in the welfare of the Cornell University." 

Whittuck (C. A.) THE CHURCH OF ENGLAND AND 
RECENT RELIGIOUS THOUGHT. Crown Svo. 75. 6d. 

TIMES. " His grasp of the subject is comprehensive, and his thought is often 
original and full of striking suggestions." 

GLASGOW HERALD. " An able, vigorous, and temperately written book." 

Wickham (Rev. E. C.) WELLINGTON COLLEGE 

SERMONS. Crown Svo. 6s. 
Wilkins (Prof. A. S.) THE LIGHT OF THE WORLD : an 

Essay. 2nd Edition. Crown Svo. 35. 6d. 
Williamson (M. B.) THE TRUTH AND THE WITNESS. 

By M. B. WILLIAMSON, M.A. Crown Svo. 43. 6d. 

BRITISH WEEKLY." A thoughtful little treatise." 

SCOTSMAN. " All who read it will recognise its learning, its power of subtle 
thought, and the philosophical spirit in which it approaches the consideration of its 
topics." 

Willink (A.) THE WORLD OF THE UNSEEN. Cr. Svo. 

35. 6d. 
Wilson (J. M., Archdeacon of Manchester) 

SERMONS PREACHED IN CLIFTON COLLEGE CHAPEL. 

Second Series. 1888-90. Crown Svo. 6s. 
ESSAYS AND ADDRESSES. Crown Svo. 2s. 6d. net. 
This work, a new edition of which has been called for, deals exclusively 
with principles. It cannot, therefore, be out of date, and the author, in 
revising it for the press, has not found it necessary to make any alterations. 
The subjects are : Water Some Properties and Peculiarities of it ; a 
Chapter in Natural Theology ; Morality in Public Schools, and its Relation 



36 MACMILLAN AND CO.'S THEOLOGICAL CATALOGUE 

to Religion A Fragment ; The Need of giving Higher Biblical Teaching 
and Instruction on the Fundamental Questions of Religion and Christianity ; 
The Theory of Inspiration, or, Why Men do not Believe the Bible ; Letter 
to a Bristol Artisan ; The Limits of Authority and Free Thought ; Church 
Authority : Its Meaning and Value ; Christian Evidences ; Miracles ; 
Evolution : An Elementary Lecture ; Fundamental Church Principles ; 
Roman Stoicism as a Religion. 

GUARDIAN. " We heartily welcome a new edition of Archdeacon Wilson's 
Essays and Addresses." 

SPEAKER. "We are glad to welcome a new edition of the Archdeacon of 
Manchester's Essays and A ddresses. . . . These addresses are manly, straightforward, 
and sagacious ; and they are, moreover, pervaded with a deep sense of responsibility and 
unfailing enthusiasm." 

Wilson (J. M., Archdeacon of Manchester) continued. 

SOME CONTRIBUTIONS TO THE RELIGIOUS THOUGHT 
OF OUR TIME. Crown 8vo. 6s. 

Wood (C. J.) SURVIVALS IN CHRISTIANITY. Cr. 8vo. 6s. 

MANCHESTER GUARDIAN.'' 1 Striking, stimulating and suggestive lectures. 
. . , The author writes with the boldness and conviction of a mystic ; he brings wide 
reading to bear upon every branch of his subject, and his book is impressive and 
interesting throughout. " 



Printed by R. & R. CLARK, LIMITED, Edinburgh. 

xiv. 10.9.96.