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THE LIBRARY

of
VICTORIA UNIVERSITY

Toronto

THE REVELATION

OF THE

RISEN LORD.

THE EEVELATION

OF THE

RISEN LORD.

BROOKE FOSS WESTCOTT, U.D., D.C.L.,

KEGIUS PBOFESSOR OP DIVINITY, CAMBRIDGE,

CANON OF PETERBOROUGH,
AND CHAPLAIN IN ORDINARY TO THE QUEEN.

nnfc

MACMILLAN AND CO.

1881

V/477

TI ZHreire TON ZOONTA MGTA TO:>N NeKpooN ;
ecriN 0)Ae

Wiy seel- ye the Living among the dead? lie is not
here but is risen.

LUKE xxiv. 6.

CAMBRIDGE : PRINTED BY C. J. CLAY, M.A., AT THB UNIVERSITY PEK38.

PAGE

CONTENTS ........ —

PREFACE -

INTRODUCTORY.

THE GENERAL CHARACTER OF THE REVELATION
AND OF THE RECORD.

The fact of the Kesurrection assumed ... 4

1. The Eecord of the Eevelation of the Eisen Christ

fragmentary ...... 5

yet comprehensive ..... (j

2. The Eevelation

(a) discloses a new life , , . . 7

Christ changed ..... 3

yet the same ..... . . 9

(yS) made to believers ..... 10

and this of necessity . . . . . 10

THE REVELATION THROUGH LOVE.

Two groups of the Manifestations of the Eisen Lord . . .18

The discipline of human love ..... . 20

The confession of love welcomed and interpreted ... 22

The message of the Eesurrection I ascend . . . .24

Present importance of this first revelation ..... 26

APPENDIX TO I.

The appearances to the women and to Mary Magdalene . 33

vi Contents.

II.

THE REVELATION THROUGH THOUGHT.

PAGE

The general relation of the appearance to the disciples to that

to Mary Magdalene ........ 43

The two disciples unknown 45

Their spiritual position 40

Their thoughts called out and answered 48

The lesson of the manifestation ... ... 50

fulfilled in our own experience 52

The Insurrection interprets all life 54

III.

THE CONVICTION OF FAITH.

The manifestation of the Risen Christ to the Society . . G2

The presence of disbelief ........ 64

Belief gained with difficulty; 65

but once gained it became the power of a new life . . CO

The Risen Christ truly man . ... ... 68

A vision of St Martin . ... . . . . .70

The permanent lesson of the Revelation ..... 72

IV.

THE GREAT COMMISSION.

The record of St John the complement of the record of St Luke 80

The great Commission the charter of the Church ... 82
The relation of the mission of the Church to the mission of

Christ 84

The work of the Church in fulfilment of Christ's mission . . 86

Contents. vii

SPIRITUAL SIGHT.

PAGE

The test proposed by incredulity 9(5

A pause for thought 98

Christ's return . ... . . . .99

The discovery of Faith the blessing of the later Church . . 100

The starting-point and the end of Faith 102

Doubts affected and faced 104

Hearing and sight ........ 106

VI.

THE REVELATION IN THE WORK OF LIFE.

Character of the second group of revelations of the Risen Lord 111

Work and experience old and new 114

The revelation gained by the interpretation of acts . . . 116

Christ seen in His acts by Faith ...... 118

The conditions of waiting . 119

working and obedience .... 120

VII.

THE REVELATION THROUGH ACTIVE WORK.

Two forms of service 128

The charge to St Peter 130

The trial of the last question 131

St Peter's life the type of active service 132

in love, thoughtfulness and self-surrender .... 134

St Peter's martyrdom ........ 136

Vlll

Contents.

VIII.
THE REVELATION TIIEOUGH PATIENT WAITING.

PAGE

The Coming of the Lord 142

Following and waiting 143

The silence of St John's life 144

Waiting a true service 146

needed at present 148

IX.

THE REVELATION OF THE KINGDOM.

The ' Mountain ' the scene of the revelation .... 156

A Kingdom of all nations . 158

Teaching interprets the first gift 160

Christ present all the days 161

The lessons of His abiding Presence 162

Power to be used 164

Note on [St Mark] xvi. 15—18 ; St Luke xxiv. 44—49 . . .169

DEPARTURE IN BLESSING.
The period of forty days 176

The intervals after the Baptism and the Eesurrection . . 177
The Resurrection shewn in its glory by the Ascension . .178
The Ascension an end and a beginning . . . . . 180

Last words * . . . .182

Gone yet given for ever .... .... 183

THE REVELATION FROM HEAVEN AND ON EARTH.

The personal appearances of the Eisen Lord come to a decisive close 192

till the unique appearance to St Paul .... 193

This appearance a revelation : Christ in heaven and on earth . 194

A revelation of power in weakness 196

The type of the common miracle of life 198

following short studies are intended to
-*- serve as an Introduction or a Supplement
to The Gospel of the Resurrection. It has been
my aim in writing them to realise as distinctly
as I could the characteristic teaching of each
manifestation of the Risen Christ both in rela
tion to the first disciples and in relation to our
selves. The result is, I think, to place in a fuller
light the circumstances under which the fact of
the Resurrection was apprehended and the nature
of the fact itself. The different narratives when
examined together leave no room for the growth
of faith in a delusion ; and they shew adequately
how the import of the new Truth was grasped.
They enable us to understand historically, and
this we may expect to have made clear, how the
Apostles, starting from the views of the Person
and Work of Christ which they had gained while
they followed His earthly ministry, checked for

a brief space by the unexpected blow of the
Passion, had their conceptions transfigured; and
how the Christian Church was founded on the
belief in the Ascended Lord.

At the same time a patient endeavour to
enter into the meaning of the several recorded
incidents brings out the absolute originality and
the prevailing power of the Truth which they
combine to make known. The idea of the Resur
rection was a new thing; and it is seen to pro
duce the effects of a new force.

The Fact of the Resurrection as thus set
before us explains the Life of the Church ; and
the Fact itself, or the belief in the Fact, is not
explicable by any antecedent conditions apart
from its truth. A careful study of the evan
gelic records shews that there were no elements
present in the society of the believers to produce
such an idea as they slowly realised. There was
no enthusiastic hope to create visions; still less
to create visions which involved the sacrifice of
cherished expectations. Everywhere it appears
that a new thought is kindled by the successive
manifestations of the Lord, for which earlier be
lief offered a sufficient foundation but no more.

In this connexion the remarkable limitation
of the manifestations of the Risen Lord must be
noticed. When the lesson of the new Life was

once given it was not repeated. The revelation
to St Paul, the revelation of ' Jesus' as ' the Son
of God', completes the whole series. The visions
of St Stephen and St John were of a different
order.

The mode in which this new thought is pre
sented strengthens the conviction that it could
not have arisen spontaneously among the disci
ples. The Lord is revealed without any outward
accompaniments of glory, and yet He brings with
Him the effect of glory. There are no descrip
tions, as in later legendary histories, of any excep
tional exercise of His power. All that He does
is presented as the manifestation of a true, uni
form, life. The contrasts which mark His en
trance into the conditions of earthly existence
are uniformly noticed without emphasis and
without surprise. We are led to see that when
the disciples reflected upon the scriptural pro
mises of the Christ, and on their own earlier
experience, the revelation of Jesus, alive after
death for evermore, wholly changed and wholly
the same, was in the truest sense of the word
natural, a clear fulfilment of the one will of
God.

It is not strictly correct therefore to say that
the first disciples believed simply on the testi
mony of their senses. What they were able to

xii

see was the occasion of their belief, which rose
beyond conclusions capable of being brought to
such a test. And in the same way it is not
strictly correct to say that we believe simply on the
testimony of the Gospels. The narratives which
have been handed down to us furnish us with
a record of external phenomena which we exa
mine in connexion with the unfolding of that
which is seen to be a vast discipline of the world,
and with the experience of individual souls. The
idea of the Resurrection once given justifies it
self. It is, it may be said, an interpretation,
but it is the only adequate interpretation of
the manifold phenomena which are set before us,
confirmed by the life of Christ, by the life of men,
by the life of man.

The presupposition of Faith is that there is a
Divine goal and progress in life.

In the case of the first disciples this presup
position took the form of a belief in the Messianic
promises embodied in the Jewish Scriptures and
the Jewish history. At present it embraces a
wider scope, and acknowledges that a 'growing
purpose' can be seen in the whole discipline of
the world. The conviction that the Messianic
hope was fulfilled in Jesus of Nazareth enabled
the apostles to enter into the meaning of the
Cross, and through that of a spiritual kingdom.

Xlll

The conviction that signs of a providential guid
ance are visible in the past records of humanity,
pointing to man's capacity for divine fellowship,
enable us to grasp the fact of the accomplish
ment of man's destiny in the Mission of the Son
of God.

This wider view of the bearings of the Re
surrection places its essential character in a true
light. It is not properly an overwhelming fact
attesting doctrines separate from itself, but a
revelation which illuminates the whole range of
human experience, all that we hear and see and
feel. In this respect the Resurrection, like the
Incarnation, must be regarded in relation to the
divine idea of man as created in the image of
God to gain the likeness of God, as well as in
relation to the actual condition of man as fallen.
It is in the latter connexion a beginning, a new
creation, and in the former a consummation. The
Incarnation gives the absolute pledge of the
fulfilment of man's destiny : the Resurrection
shews that fulfilment already attained, as far as
our present powers enable us to realise the truth.
So it is that Christ, as raised from the dead,
is spoken of as 'the second Adam', in whom men
are reborn, and also as 'the head of the body,
the Church '. The Resurrection, as answering to
death, so far depended on the Fall ; but the glory

XIV

of the Kisen Lord, answering to the accomplish
ment of the idea in which man was created, is
independent of it. We see in the Risen Christ
the end for which man was made and the as
surance that the end is within reach. The Resur
rection, if we may so speak, shews us the change
which would have passed over the earthly life of
man, if sin had not brought in death.

This view of the significance of the Resur
rection throws light upon problems which are
now coming into sight. In the Risen Christ
we see a type of humanity which is free from
the accidents of time and place, while it em
braces with living sympathy each fragmentary
type. By dwelling upon such a spectacle we
come to see the practical consequences of the
truth which is guarded (though with imperfec
tions which cling to human thoughts) by the
doctrine that the personality of the Lord lies in
His divine nature, so that in His humanity the
separate individualities of men find a supreme
unity.

A further advantage is likely to follow from
a closer study of the manifestation of Christ thus
brought before us. It will forcibly remind us
that our belief is in a Risen and glorified Saviour.
The earliest form of confession which was simply
' Jesus is Lord', embodies the truth which we are

in danger of forgetting. Our endeavour must be
not to recal the past work of Christ with the
most vivid power, but to realise His present
union with His Church. The fact of the Resur
rection passes into the personal fellowship which
He has established through His Spirit.

No one can study with concentrated attention
any particular aspect of the revelation contained
in Holy Scripture, influenced it may be by per
sonal tendencies, without fearing that he may
have limited in some degree the breadth and
freedom of the original record. As far as this
is the case he will be the first to deplore the
error and to warn others against supposing that
a clear and harmonious view of the elements of
truth is necessarily a complete view. He will
certainly have learnt and be anxious to affirm
that what he endeavours to set forth is the result
of listening to the very words of the Bible, and
that his power of apprehension is no measure of
the fulness of the divine message.

I am the more anxious to insist upon this
truth, and to claim its application to all that
I have written, because at the present stage in
the progress of religious thought we seem to need
above all things to enter with a living sympathy
into the whole teaching of the Bible, in its many

XVI

parts and many forms ; to realise with a histori
cal, no less than with a spiritual insight, what
lessons it conveys and in what shape ; in order
that so we may be trained to recognise and to
interpret the fresh lessons which the One Spirit
is offering to us in other ways.

The earliest scene of the first Easter Day
finds not unfrequently a parallel in our own
experience. We go, perhaps with costly offer
ings, to seek the Lord in the sepulchre. Happy
shall we be if we welcome the reproof which
lifts our thoughts to the realities of a higher
world: Why seek ye the living among the dead?
Re is not here, but is risen.

BUXTON,

Sept. 6, 1881.

INTRODUCTORY.

THE GENERAL CHARACTER OF THE
REVELATION AND OF TEE RECORD.

"En MiKpoN K<\I 6 KOCMOC Me oyKeTi Geoope?, y
At 6eoope?Te Me, OTI ep<i) zoo KA'I yMe?c znceje.

Yet a little while, and the world beholdeth me no more ;
but ye behold me: because I lice, yc shall live also.

JOHN xiv. 19,

THE GENERAL CHARACTER OF THE
REVELATION AND OF THE RECORD.

TN the following chapters I propose to consider INTRODUC.
-*- the various records of the manifestations
of the Risen Christ which have been preserved
in the Gospels, so far as they give us a revela
tion of His Being and His Work, so far as they
help us to gain a right view of His unchanged
Person ; to apprehend, according to the measure
of our powers, the conditions of that glorified
human life on which He has entered; to under
stand more vitally the fact and the mode of His
abiding Presence ; to rise, if it may be, to a more
energetic conception of the real union of the
seen and the unseen which He has established
and made known. In doing this it is not my
object primarily to meet difficulties or to attempt
to prove an article of our common faith. I wish
at first to go back in feeling to the first Easter
Morning, and then to trace again, as the Evan
gelists have traced for us, the growth of the new
great thought of life which was on that day given
to the world till it was held in its fulness. I
wish to learn, and, as I may be enabled, to point

1—2

TORY.

4 The Record of the Reve-

INTRODUC- out, the meaning of each detail in the several

TATJV ° T . ,

narratives of the Lord's appearance. L wish to
ponder and to wait where light has not yet come.
Such a course of patient reflection brings an
assurance deeper and more abiding than any
answer to isolated objections. It places the
whole history before the student in the power
of life ; and the sense of life carries him beyond
the limits of the letter.

But before entering upon the examination of
the separate Evangelic records, it will be neces
sary to notice some of the features which mark
the whole history. And it must never be for
gotten that the history is not a history of the
Resurrection, but a history of the manifestation
of the Eisen Christ. The fact of the Resurrection
is assumed, but it is nowhere described. A veil
lies over all beginnings. When this original
limitation of the subject is firmly held, we have
still to endeavour to apprehend the general
conditions under which the revelation was made,
and the general form in which it has been pre
served, in order that we may be able afterwards
to understand better the constituent parts of it.

We have, then, to consider the character of
the revelation itself, and the character of the
record of the revelation.

1. It will be most convenient to take the

lotion fragmentary, 5

second point first. And in regard to the record of INTRODUC-
the revelation, we cannot but be struck, as every
where in the memorials of Christ's work, by
observing how little is told us of all that was
known. Of the forty days during which the Lord
was seen, how few, five or six perhaps, can be
connected with any vision. Of all the things Acts i. 3.
which He spake concerning the Kingdom of God,
how few sentences, so far as we know, have been
committed to writing. Of the light which He
poured upon the Scriptures concerning Himself, Luke xxiv.
beginning from Moses and from all the prophets,
how few rays have been preserved for the illu
mination and kindling of our hearts.

Or again, if we seek to make a connected
picture of the events of the first Easter Day, and
to arrange the several scenes in due connexion
of time and place, it is at once evident that there
are great chasms in our knowledge, and we learn
patience in regard to that which is uncertain or
perplexing. We perceive that the difficulties by
which the outward history is beset spring from
the abundant fulness of circumstances of which
we know only isolated fragments. Here and there
glimpses are given of facts which are not de
scribed, of an appearance to St Peter, of an ap- Luke xxiv.
pearance to St James. And elsewhere we feel xv.';.
that silence was almost a necessity. It was not,

6 yet comprehensive.

IXTIJODUC- for example, for us to read how the Divine Son
in His glory met the Mother who had watched
His long agony on the Cross.

But while the record of the earthly manifesta
tions of the Risen Lord is thus fragmentary, each
fragment is at the same time found to be in
structive with its peculiar lesson. This will be
seen more plainly afterwards. Now it will be
enough to observe that there is the greatest
variety in the circumstances of the recorded
manifestations. The Lord appears to one and to
many : to the loving, the waiting, the desponding,
the doubtful : in the garden, on the way, in the
room, on the shore, on the hill-side. Now He is
recognised at once, now slowly and with growing
conviction. But with every variety of circumstance
there is one effect. The natural impression is—
not to go further now — that the revelation was
given according to the need and the power of those
who received it ; and hence we are encouraged to
conclude that by this means the record corre
sponds with the needs and powers of all Christians
to the end of time. As the revelation was a
discipline and preparation then, so the record
is a discipline and preparation now. The record
is fragmentary, but it is also divinely typical.
That which is incomplete as a history is com
plete as a Gospel.

The Revelation of a new life. 7

2. If we now turn to the Revelation itself, INTRODUC-
two characteristics will at once strike us. It is
a revelation of new modes of human life: it is
a revelation made only to believers. It is not
the exhibition of the continuance of an existence
with which we are already acquainted, but the
indication of an existence for which we look.
It is for the Church and not for the world, to
strengthen not to overpower.

The Revelation of the Risen Christ is indeed,
in the fullest sense of the word, a Revelation ;
an unveiling of that which was before undis
covered and unknown.

Nothing perhaps (if we may anticipate results
yet to be established) is more surprising in the
whole sum of inspired teaching than the way
in which the different appearances of Christ after
His Resurrection meet and satisfy the aspirations
of man towards a knowledge of the unseen world.
As we fix our thoughts steadily upon them we
learn how our life is independent of its present
conditions ; how we also can live through death ;
how we can retain all the issues of the past with
out being bound by the limitations under which
they were shaped. Christ rose from the grave
changed and yet the same ; and in Him we have
the pledge and the type of our rising.

Christ was changed. He was no longer sub-

8 Christ changed,

INTKOIUC- iect to the laws of the material order to which
TOKY. J

His earthly life was previously conformed. As

has been well said : " What was natural to Him

before is now miraculous ; what was before

miraculous is now natural." Or to put the

thought in another form, in our earthly life the

spirit is manifested through the body; in the

life of the Risen Christ the Body is manifested

(may we not say so ?) through the Spirit. He

" appears " and no longer is seen corning. He

is found present, no one knows from whence ;

He passes away, no one knows whither. He

stands in the midst of the group of Apostles

John xx. when the doors were shut for fear of the Jews.

Lukexxiv ^e van^ies out of the sight of the disciples whose

3'- eyes were opened that they should know Him.

Acts i. 10. And at last as they were looking He ivas taken

up, and a cloud received Him out of their sight.

The continuity, the intimacy, the simple

familiarity of former intercourse is gone. He is

seen and recognised only as He wills, and when

Luke xxiv. He wills. In the former sense of the phrase, He

Joh^xivf ig no longer with the disciples. They have, it

appears, no longer a natural power of recognising

Him. Feeling and thought require to be purified

and enlightened in order that He may be known

under the conditions of earthly life. There is a

mysterious awfulness about His Person which

yet the same. 9

first inspires fear and then claims adoration. INTRODUC-
TT . , TORY.

He appointed a place of meeting with His

Apostles, but He did not accompany them on
their journey. He belongs already to another
realm, so that the Ascension only ratifies and
presents in a final form the lessons of the forty
days, in which it was included.

Thus Christ is seen to be changed, but none
the less He is also seen to be essentially the same.
Nothing has been left in the grave though all has
been transfigured. He is the same, so that the
marks of the Passion can become sensibly present
to the doubting Thomas: the same, so that He
can eat of the broiled fish which the disciples had
prepared: the same, so that one word spoken
with the old accent makes Him known to the
weeping Magdalene : the same, so that above all
expectation and against the evidence of death,
the Apostles could proclaim to the world that
He who suffered upon the Cross had indeed
redeemed Israel ; the same in patience, in tender
ness, in chastening reproof, in watchful sympathy,
in quickening love. In each narrative the mar
vellous contrast is written — Christ changed and
yet the same — without effort, without premedi
tation, without consciousness, as it appears, on
the part of the Evangelists. And if we put
together these two series of facts in which the

10 The Revelation made of

IXTRODUC- contrast is presented, we shall see how they
TORY. r J

ennoble and complete our prospect of the future.
It is not that Christ's soul lives on divested of
the essence as of the accidents of the earthly
garments in which it was for a time arrayed. It
is not that His body, torn and wounded, is
restored, such as it was, to its former vigour and
beauty. But in Him soul and body, in the in
dissoluble union of a perfect manhood, are seen
triumphant over the last penalty of sin. In Him

i Cor. xv. first the corruptible puts on incorruption, and the
mortal puts on immortality, without ceasing to
' be,' so far as it has been, that in Him we
may learn something more of the possibilities of
human life, which, as far as we can observe it
with our present powers, is sad and fleeting ;
that in Him we may lift our eyes to heaven our
home and find it about us even here ; that in
Him we may be enabled to gain some sure con
fidence of fellowship with the departed; that in
Him we may have our hope steadfast, unmove-
able, knowing that our labour cannot be in vain.

Now if this be so, if the Lord after His
Resurrection laid open to men, as they could
bear it, a new life, it will be evident upon reflec
tion that this knowledge could only be given to

Acts x. 4i. the faithful : God gave Him to be made manifest
not to all the people lut unto witnesses that were

necessity to believers. 11

chosen before by God. The Kevelation was a INTRODUC-
Revelation to believers. This is the second cha
racteristic which we have marked. If we com
pare the scenes of the Passion with the scenes
of the Resurrection, we shall realise the signifi
cance of the contrast. If we compare the teach
ing of the Life of humiliation with the teaching
of the Life of glory we shall realise its Divine
necessity. That which is of the earth can per
ceive only that which is of the earth. Our senses
can only grasp that which is kindred to them
selves. We see no more than that for which we
have a trained faculty of seeing. If then the
Life of the Risen Lord had been simply a reno
vation or a continuance of His former life, subject
to the same conditions, and necessarily destined
to the same inevitable close, then the experience
of unbelievers would have been sufficient to test,
the witness of unbelievers would have been ade
quate to establish the reality of the Resurrection.
But if it was a foreshadowing of new powers of
human action, of a new mode of human being,
then without a corresponding power of spiritual
discernment there could be no testimony to its
truth. The world could not see Christ, and Christ
could not — there is a Divine impossibility — shew Markvi. 5.
Himself to the world. To have proved by in
contestable evidence that Christ rose again as

12 The condition of knowledge.

IXTRODUC- Lazarus rose again, would have been not to con-
* TORY. . . .

firm our faith, but to destroy it irretrievably.

Only the believer, who, however imperfectly, yet
vitally had felt Christ's power and known Him,
could grasp and harmonise the two modes of
the Revelation of His Person. On the eve of
His Passion He had Himself shewn the condition
John xiv. of this future knowledge. Lord, what is come to
pass, said one, that thou wilt manifest Thyself to
us and not unto the world ? and the answer was

given for all time: If a man love me my

Father will love him, and we will come unto him.

The answer was given for all time. The law
which held in the Apostolic age holds still. The
revelation of the Risen Christ, the revelation of
that life which shall be, is of necessity a revelation
to believers. Sympathy is the imperative con
dition of apprehending the Divine Presence. The
knowledge of Him who is perfect God and per
fect man, the conqueror of death, the unfailing
Advocate, is reserved for those who love Him
and strive to attain to His likeness.

Yet a little while and the world beholdeth me
no more; but ye behold me: because I live, ye
shall live also.

THE REVELATION THROUGH LOVE.

'AnfiAGoN oyN HA'AIN npdc AyToyc 01 MAGHTAI.
iA Ae IcTHKei npdc TO> MNHMGICO lloo KAAI'OYCA.
ooc OYN ekAAieN TTApeKyyeN eic TO MNHM€?ON, KAI
Geoope? Ayo AfNAoyc €N AGYKO?C KAOezoMeNoyc, INA
npoc TH Kec})AAH KA) CNA npdc TO?C noci'N, onoy eKeuo
TO CCJOMA Toy'lncoy. KA) AepoyciN AYTH eKe?NOi FYNAI,
TI' KAAi'eic ; Aepei AYTO?C oTi^HpAN TON KypioN Moy, KAI
oyK O?AA noy C'GHKAN AYTON. TAYTA einoycA ecTpA(J)M
eic TA dni'coo, KAI Geoope? TON 'IncoyN ICTCOTA, KA) OYK
HAei OTI 'Incoyc ecTiN. Aepei AYTH'!HCOYC FYNAI, TI
KAAi'eic ; TI'NA ZHTelc ; IKGI'NH AoKoycA OTI 6 KHnoypdc
ecTiN Aepei AYTOJ Kypie, ei cy CBACTACAC AYTON, eine
MOI noy eGHKAc AYTON, KAf<i> AYTON Apex). Aerei

AYTH 'iHCOyC MAplAM. CTpAC})e?CA eK6INH Aef€l AYT03

EBpAi'cTi 'PABBoyNei' (o AereTAi AtAACKAAe). Aepei
AYTH Mncoyc MH Moy AnToy, oynoa r<^p ANABeBHKA
npdc TON nATepA' nopeyoy Ae npdc Toyc AAeA^oyc
Moy KA'I eine AYTO?C 'ANABAI'NCO npdc TON nATepA MOY
KA'I nATepA YMCJON KA'I GSON MOY KA) GGON YMOON.
epxeTAi MAPIAM H MAPAAAHNH Arr^AAoycA ro?c MAGH-

TA?C OTl'EoapAKA TON KyplON KA^I TAyTA 6?neN AyTH.

'ANACTAC Ae npoo'i npooTH CABBATOY CC^ANH npooTON
MApiA TH MAPAAAHNH, nAp' HC eKBeBAHKei enTA AAI-
MONIA. eKeiNH nopeyGeTcA AnnrreiAeN TO?C MCT'
Ayroy r^NOMeNoic neNGoyci KA'I KAAi'oyciN4 KAKe?NOi

AKOyCANTGC OTI ZH KA^I eG€A6H fn AYTHC Hni'cTHCAN.

So the disciples went away again unto their own home.
But Mary was standing without at the tomb weeping : so, as
she wept, she stooped and looked into the tomb; and she
beholdeth two angels in white sitting, one at the head, and
one at the feet, where the body of Jesus had lain. And they
say unto her, Woman, why weepest thou? She saith unto
them, They have taken away my Lord, and I know not
where they have laid him. When she had thus said, she
turned herself bacJc, and beholdeth Jesus standing, and knew
not that it was Jesus. Jesus saith unto her, Woman, why
weepest thou ? whom seekest thou ? She, supposing him to be
the gardener, saith unto him, Sir, if thou hast borne him
hence, tell me where thou hast laid him, and I will take him
away. Jesus saith unto her, Mary. She turneth herself,
and saith unto him in Hebrew, Rabboni ; which is to say,
Master. Jesus saith to her, Touch me not ; for I am not yet
ascended unto the Father : but go unto my brethren, and say
to them, I ascend unto my Father and your Father and my
God and your God. Mary Magdalene cometh and telleth
the disciples, I have seen the Lord ; and how that he had
said these things unto her.

JOHN xx. 10 — 18.

Now when he was risen early on the first day of the week,
he appeared first to Mary Magdalene, from whom he had
cast out seven devils. She went and told them that had been
with him, as they mourned and wept. And they, when they
heard that he was alive, and had been seen of her, dis
believed.

[MARK] xvi. 9—11.

C0 Ae Ar<yrr(x>N MG AnMTH0HceT<M YTTO TOY

MOY, KA[-OC> AfATTHCOO AYTON KM eM(J)ANICCO
TON.

He that loveth me shall be loved of my Father, and 1 'will
love him, and will manifest myself unto kirn.

JOHN xiv. 21.

THE REVELATION THROUGH LOVE.

E have seen in a summary review that the
record of the appearances of the Risen Lord
is fragmentary and yet divinely significant : that
the revelation which it contains of One changed
and yet the same enables us to realise, so far as it
is needful or possible for us to do so, new forms of
human existence, and to pass in faith to the realm
of being beyond the grave. As a Revelation the
incidents preserved in our Gospels are complete :
as a history they are most imperfect. The former
truth will, as I trust, be established by the fuller
examination of them which we have to make.
The latter truth I simply restate with the object of
cautioning those who study the Gospels for them
selves against the perilous assumption that we
are in possession of all the circumstances of the
several events, so that we are bound either to
arrange them in a harmonious whole or to con-
w. 2

18 Two groups of Manifestations

i. fess that differences which we cannot completely
reconcile must be fatal to the accuracy of the
Evangelists. Much, I believe, will always remain
uncertain; and the truest wisdom, the truest
reverence, is to admit the difficulties which thus
remain, sure of this that a fuller knowledge if it
had been given us would have removed them.

We have already spoken of the general charac
ter of the manifestations of the Risen Christ. If
we go a step farther we shall see that they fall
both historically and spiritually into two groups,
those of the first Easter Day and those of the
days which followed. The appearances on Easter
Day seem to be mainly directed to the creation of
an immediate present belief: those which took
place afterwards to the establishment of a belief
in Christ's future and abiding Presence. All alike
in different ways lay open the reality and the
power of the spiritual life. But at first the trjue
personal Resurrection of Christ in the fulness of
divine power is the one fact which is variously
revealed to the loving, the desponding, the doubt
ing. Then the permanent connexion between
Christ and His disciples is unfolded in successive
scenes. The teaching of the one group culminates
Luke xxiv. in the words : Handle me and see, for a spirit hath
39' not flesh and bones as ye behold me having ; and

As the Father hath sent me even so send I you.

John xx.
it.

of the Risen Lord. 19

The other in the words : Go ye and make disciples i.
of all the nations... and loy I am with you all the XXYiiL 19!
days, even unto the end of the world.

Bearing this distinction in mind we pass to
the consideration of the separate revelations of
the Risen Lord. And while there is much that
is difficult to fix with precision in the recorded
incidents of the first Easter Morning, the main
features of the events stand out plainly in all the
records. Women who had attended the Lord and
wished to offer to Him the last ministry of love
visited the sepulchre early on the first day of the
week, and found the stone rolled away from its
mouth and the sepulchre empty. They heard
then the tidings of the Resurrection by an angelic
message and bore the news to the disciples. So
it was that love first sought the lost Lord ; and in
answer to love He also first revealed Himself.
The brief summary which has been preserved at
the end of St Mark's Gospel, gives the testimony
of the early Church: Jesus when He was risen [Mark] xyi.
early on the first day of the week appeared first to 9*
Mary Magdalene. Thus we know that the narra
tive of St John, which lies now before us, contains
the first manifestation, the first words, the first
command, of the Risen Lord. In this light every
detail gains a fresh interest ; and there is indeed

2—2

20 The discipline of

i. hardly a word in the record which if we ponder it
does not add to the power of the lesson.

The Apostles, St Peter and St John, who had
been called to the sepulchre by Mary Magdalene,
John xx. had returned to their own home. They had
I0" verified her strange tidings, and then they waited

no longer. But Mary herself could not leave the
spot. She thought only of what she apprehended
as her loss; and stood there weeping. She did
not venture to enter the sepulchre as the Apostles
had done, but as she wept she took courage
just to look in (7rapeKv^ev). Even then the one
object on which she could dwell was her Lord.
The vision and the inquiry of angels were unable
to surprise or to rouse her. In reply to their
question she repeats with two slight but signifi
cant changes (my Lord for the Lord, I know for
we know) the words which she had before ad-
John xx.,. dressed to the Apostles. She pays no further
regard to their presence : she makes no petition
for their help: They have taken my Lord, she
replies shortly, and I know not where they have
laid Him. It is as if this was the one burden of
her thoughts. To all else she is blind and deaf.
Half mechanically her grief found expression and
then she turned lack. She may have felt, as we
often do feel without seeing, that some one had
come near. She turned back and leholdeth Jesus

human love. 21

standing, and knew not that it was Jesus. How r-
indeed could she know ? For her Jesus was the
dead Body which she had seen laid in the grave,
and which she had come to embalm. ' Her Lord '
was just that which symbolised and recalled His
intercourse with her in old time. She could look
back, but she could not look forward. Even so,
Jesus saith unto her, Woman, why weepest thou?
whom seekest thou ?

His first words are thus an echo of the words
of the angel: an echo and something more; for
He does not pause at their inquiry. He adds a
clause which half interprets the mourner's sorrow,
and the mourner's error. The question 'Why
weepest thou ? ' is deepened, explained, invested
with a power of sympathy by the further ques
tion: Whom seekest thou? Such sorrow, so the
words imply, must be for a person and not for
a thing: rightly understood for the living and
not for the dead. And the words were not wholly
without effect. Mary Magdalene no longer, as
before, simply sets forth her loss : that, she feels,
is understood: and so she implies in the ques
tion which follows that the supposed gardener
had divined her secret. Starting from the sense
of fellowship she is so far moved as to look for
some relief to her suspense. She, who had made
no request to the angels, makes a request to the

22 The confession of love

i. stranger. Sir, if thou — if thou a friend — hast
borne Him hence tell me where thou hast laid Him,
and I will take Him away. There is no need of ex
plaining who that 'He' is. There is no reckoning
for the future. Love makes her strength appear
sufficient for any effort. I will take Him away.
I, a weak and lonely woman, will provide that our
most sacred treasure shall hereafter be exposed to
no risk. At this point we must suppose that a
brief pause followed. Mary received no answer,
and fell back to her former attitude of mourning.
Simple human love had, as it seemed, done its
uttermost and done its uttermost in vain. Then,
in the crisis of her hopelessness, Jesus saith to her
John x. 3. Mary. He calleth her by name as the Good Shep
herd, and in that personal address He awakens
her true self, as when before He had cast out from
her seven demons. The blinding veil of a self-
chosen grief is torn off. She feels at once what
she is and what the Speaker is to her. Simply,
decisively, in word and act she expresses her new
born faith, and turning once again saith to Him in
the Hebrew tongue — in the language of sacred con
verse — Mabboni — my Master.

Word and act express her faith, and express it
both in its strength and in its failure. She wel
comes Him whom she had lost, but she welcomes
no more. She has no loftier title for Him than

welcomed and interpreted. 23

that which past experience had made precious,
Master, Teacher, applied here only to the Lord
after His Resurrection. She substitutes, as we
can see, a knowledge of His true humanity for a
knowledge of His whole Person, Divine as well as
human. She thinks that she can now enjoy His
restored Presence as in time past. She assumes
that the return to the old life exhausts the sum of
her Master's victory over death. Just as she
would have been content before if only she could
have found the dead Body which she had come to
anoint, that Body which she called her Lord, so
now she would be content if she could retain Him,
as she seemed to see Him, in a corruptible or
mortal body.

Therefore in His reply Christ disciplines and
raises her love. Touch me' not, He says, or rather
Take not hold of me, for I am not yet ascended to
the Father. Do not, that is, cling to me, as though
you could know me as I am through that which
falls under the senses. Do not embrace that
which is partial as though it were complete. For
I am not yet ascended to the Father : I have not
yet entered upon, or, as the idea may perhaps be
better expressed, I have not yet revealed under
the forms of time that perfect communion with
God in heaven which will give more than you can
yet understand. There was indeed something

24 The message of

beyond the outward restoration to earth which
had to be realised before that fellowship towards
which Mary reached could be established as abiding.
When the Ascension, the last triumph, was appre
hended, then, and not till then, she would be able
to enjoy uninterruptedly the intercourse which
was as yet impossible. Christ had come back, not
for one, but for many. Meanwhile therefore there
was an office for her to fulfil. Her love did not
lose its reward. As she had been the first to bear
to the disciples the tidings of that which seemed
to be her loss and theirs, so she was appointed to
be the first to announce to them the coming and
glorious change which crowned Christ's work and
established theirs. Go to my brethren, He con
tinued, and say unto them, I ascend unto my
Father and your Father, and my God and your
God.

In this one brief sentence the final relation of
Christ to His people is determined, that relation
which holds for us. The thought of the Resurrec
tion as a mere outward fact is swallowed up in the
thought of the Ascension, which is its spiritual
interpretation. The message is not ' I have risen,'
but ' I ascend ' : and not ' I shall ascend,' but ' I
ascend.' The revelation was in part a promise
as well as a fulfilment. The Lord's work was
done; but its import had to be progressively

the Resurrection I ascend. 25

apprehended by men. For Christ Himself the i.
change from death to life, from humiliation to
glory, was complete ; but its fulness had to be
made known to the Apostles. The ascent to the
Father was the condition of the greater works John xiv.
which they were to do. Accordingly the transform
ation which was at last symbolised by the visible
taking up into heaven was being brought home to
them during the forty days, as they gradually
became familiarised with the nature of their
Master's higher life. And as Christ binds His John xs.
followers to Himself in this His first 'greeting of1
victory, so at the same time He makes clear for
ever the difference of being by which He is sepa
rated from them. They are ' brethren/ sons with
Him of one Father, but sons otherwise than He
is : they by adoption, He by essence : they in Him,
He in Himself. Their Father is His Father, their
God is His God, yet in different relations. The
words sound to us from that first Easter message
harmonising the contrasts and conflicts of our
divided being, proclaiming earth to be heaven's
ante-chamber, uniting without confounding the
Divine and human. / ascend, Christ says, not to
our Father, as if one term could embrace Him
and His, not to my Father alone, not to your
Father alone, but — to my Father and your Father,
and my God and your God.

26 The present importance

i. Such appear to be the stages in this first

manifestation of the Risen Christ, in which He
John xiv. fulfilled His promise, ' I will manifest myself to
"' him that loveth me.' It was through the love of

the weak that the Resurrection was announced to
the Apostles. We can at once acknowledge the
fitness of the divine order ; and if we observe in
the unfolding of the marvellous history the blind
ness of self-concentrated sorrow, the haste, I had
almost said, the wilfulness of love, and on the
other hand the tenderness of Christ's personal
voice, His disciplining of mistaken devotion, His
raising of imperfect faith, His injunction of an
Evangelic charge, we shall see how we have in it a
clear exhibition of the significance of the Resur
rection as a beginning, a preparation, a pledge of
our fellowship even now with a spiritual order, to
which we are trained to strive forward, and which
we are bound, according to our powers, to seek
and to shew about us. We shall see how we have
in it lessons which can never be out of date, a
manifestation luminous for our own days.

Not on the first Easter Morning only have

[Mark] those who have truly loved Christ, those who have

Ivi' 9' felt His healing power, those who have offered up

all to His service, been tempted to substitute the

dead Body for the living Lord: not on the first

of the first Revelation. 27

Easter Morning only have devout and passionate
worshippers sought to make that which is of the
earth the centre and the type of their service : not
on the first Easter Morning only have believers
been inclined to claim absolute permanence for
their own partial apprehension of Truth : not on
the first Easter Morning only, but in this later age
I will venture to say more than then. For it is
impossible when we look at the subjects and
methods of current controversy not to ask our
selves sadly whether we ourselves are busy in
building the tomb of Christ, or really ready to
recognise Him if He comes to us in the form of a
new life; whether we are fruitlessly mourning over
a loss which is, in fact, the condition of a blessing,

or waiting trustfully for the transfigurement of the
dead past. It is impossible to open many popular
books of devotion, or to read many modern hymns,
without feeling that materialism has invaded faith
no less than science, and that enervating senti-
mentalism is corrupting the fresh springs of manly
and simple service. It is impossible not to fear,
when in the widespread searching of hearts men
cling almost desperately to traditional phrases and
customs, that we may forget the call of Christ to
occupy new regions of thought and labour in His
Name.

The dangers are indeed most pressing, but the

28 Faith hears the

narrative on which we have just dwelt, while it
reveals their essential character brings to us hope
in facing them. If the love, in virtue of which
alone they are formidable, narrow, misguided, in
tolerant, as it is, is also sincere, it cannot finally
miss its true object. The love of Mary which at
first hid Christ, none the less brought her to Him
and Him to her. He appeared to her first, as we
must believe, because she was most conscious of
her need of Him. He in due time interpreted
her need though she misunderstood it. She saw
no more than she expected to see, but He
opened her eyes to a truer vision. He made
Himself known through sympathy. Such is
the law of His working. His earliest words
to every suffering child of man will always
be 'Why weepest thou? Whom seekest thou ?'
The sorrow which partly veils the Presence quick
ens the search. And if the voice, when it comes
to each one of us, awakens in the silence of our
souls the true conviction that we do want a living
Friend and Saviour and not a dead Body, some
relic which we can decorate with our offerings or
some formula which we can repeat with easy
pertinacity, then we in our turn shall be
strengthened to bear the discipline by which
Christ in His glory leads us to a fuller and truer
view of Himself and of His kingdom. We shall

command Sursum corda. 29

endure gladly the removal of that which for the
time would only minister to error: we shall be
privileged to announce to others that He whom
we have found through tears and left in patient
obedience, is moving onwards to loftier scenes of
triumph: we shall learn to understand why the
Lord's own message of His Kesurrection was not
'I have risen' or <I live/ but 'I ascend:' we shall
listen till all experience and all history, all that is
in the earth of good and beautiful and true, grows
articulate with one command, the familiar words
of our common service, Sursum corda, 'Lift up
your hearts ;' and we shall answer in humble de
votion, in patient faith, in daily struggles within
and without, 'We lift them up unto the Lord,'
to the Lord Risen and Ascended.

APPENDIX TO I.

KAI AneAGoYCAi TAXY <*no TOY MNHMGI'OY M€TA c])6BoY

KAI X^P^C MefAAHC eApAMON ATTAfre'lAAl TOIC MA0HTA"lC
AYTOf. KAI lAOY 'iHCOfc YTTHNTHC6N AYTA?C Afcf^N
XAl'peTG" A! Ae npOCeAGofCAl eKpATHCAN AYTOf TOYC
ndAAC KAI npOCGKYNHCAN AYTW. T()T€ AefGI AYTAk

6 '|HCOYC MH c})oBe?c0e' YnArere AnAffeiAATe TO?C
AAeAc})o?c MOY I'NA ArreAGoociN eic THN FAAIAAI'AN, KAKe?

And they departed quickly from the tomb with fear and
great joy, and ran to bring his disciples word. And behold,
Jesus met them, saying, All hail. And they came and took
hold of his feet, and worshipped him. Then saith Jesus unto
them, Fear not : go tell my brethren that they depart into
Galilee, and there shall they see me.

MATT, xxviii. 8 — 10.

IT is difficult to determine the relation in which
this narrative stands to John xx. 10 — 18. It
has been held that St Matthew, giving a summary-
account of the manifestations of the Lord, has
described the appearance to Mary Magdalene as given
to the women generally, of whom Mary was the
representative. Others again have maintained that
the appearance to ' the women ' was distinct from
the appearance to Mary Magdalene, and granted
to them on their way from the sepulchre while Mary
still lingered there. In support of the first view it
is urged that the narratives of St Matthew and
St John, while they differ in details, agree in the
most important features. In both cases homage is
offered to the Lord in the same way (Matt, xxviii. 9;
John xx. 17): in both cases He abruptly cuts it
short by enjoining the deliverance of a message to
the Apostles : in both cases He calls the Apostles by
the unique title of 'brethren' (Matt, xxviii. 10;
John xx. 17).

On the other hand it may be replied that such
coincidences correspond with the similarity of cir
cumstances: that the feelings of the women would

w. 3

S-i TJte appearances to the women

be in a great degree like the feelings of Mary, and
so would be disciplined by the Lord in the like
manner: that there is no improbability in two such
revelations: that this being so, it is more reasonable
to maintain the full natural sense of the two narra
tives, which implies two incidents.

It is not material to our present purpose to choose
between these two different views. The narrative
of St Matthew adds nothing to that of St John
in respect to the appearance of the Lord as a reve
lation of Himself. The general phrases 'All hail'
(Xcupere, v. 9), and 'Fear not ' (v. 10), have a more em
phatic expression in the personal addresses * Woman,
why weepest thouT (John xx. 15), and 'Mary'
(John xx. 1C). So also the connexion of the vision
of the Lord with Galilee, suggests the idea which is
presented in its most complete form in the announce
ment of the Lord's Ascension in St John.

The corresponding details which have been pre
served in the two narratives must be taken toge
ther. When so studied the message recorded by
St John throws light upon that recorded by St
Matthew. In this connexion it cannot but seem
strange that many writers should have supposed that
the command, Go tell my brethren that they depart
into Galilee, and there shall they see me (Matt, xxviii.
10), excludes the idea of manifestations of the Lord
at Jerusalem. It would be equally just to argue
that the message in St John, Go unto my brethren
and say to them I ascend unto my Father... (John
xx. 17), excludes all further manifestations what
soever. In each case a decisive truth was indicated.

and to Mary Magdalene. 35

Jerusalem was set aside from being the spiritual
centre of the new kingdom (comp. Matt. iv. 15 f.),
though the disciples tarried there that all the teach
ing of the Law might find fulfilment (Luke xxiv.
48 f.). So it was that Christ was revealed in Galilee
as the universal sovereign, although the disciples
started from Jerusalem on the fulfilment of their
world-wide mission (Acts i. 8). And again Christ
was to be proclaimed in His Divine exaltation : His
return to the Father was the condition of the greater
works which the disciples were to accomplish.
Thus the vision in Galilee and the ascent to the
Father served to characterise the revelation which
was to be given.

It is worthy of notice that the Hebrew (Naza-
rene) Gospel recorded (so far as there is direct in
formation) only appearances of the Lord at Jerusalem,
to James (comp. 1 Cor. xv. 7), and 'to those with
Peter' (Luke xxiv. 36 if.).

3—2

II.

THE REVELATION THROUGH THOUGHT.

KAI lAoy Ayo e2 AYTOON IN AYTH TH HMe
HCAN nopeyoMeNoi eic KOGMHN AnexoycAN CTAAI'OYC
tlHKONTA And 'lepoycAAHM, H ONOMA 'EMMAOYC
KA'I Ayro'i OC>MI'AOYN npdc AAAnAoyc nepi TIA'NTOON
TOON cyMBeBHKOTOoN TOY'TOON. KA) epeNGTO EN TCO,
oMiAe?N Ayroyc KAI cyN2HT6?N [KAI] Ayrdc 'Incoyc
' cyNenopeyero AyroTc, oi Ae oc^eAAMO! AyrwN
Toy MH enifNooNAi AYTO'N. emeN Ae npoc
Ayioyc TINGC oi Ao'roi oyjoi oyc ANTiBAAAere npoc
AAAnAoyc nepinAToyNrec ; KAI ICTAGHCAN CKyGpoonoi'.
AnoKpiGeic Ae eic ONOMATI KAednAC eineN npoc AYTON
£yx MO'NOC HApoiKeTc NepoycAAHM KAI oyK e'rNooc TA
peNOMeNA eN AYTH IN TA?C HMepAic TAY'TAIC ; KA'I elneN
AyroTc TTo?A ; oi Ae eirrAN AYTCO TA nep'i 'Incoy Toy

NAZApHNOY, OC efeNGTO ANHp TTp04)HTHC AyNATOC €N

eppco KA'I Aor^o INANTI'ON Toy 0eoy KA'I nANjdc Toy
AAoy, onwc re HApeAooKAN AYTON oi Ap)(iepe?c KA) oi
Ap)(ONTec H'MOON eic KpiMA OANATOY KAI ecTAypoocAN
AYTON. HMe?c Ae HAHIZOMCN OTI AYTOC ICTIN 6 MeAAcjON

AyTpOyC0AI TON 'IcpAHA' AAAA ^ KAI CYN TTACIN TOyTOIC
TplTHN TAYTHN HMepAN AfCI AC})' of TAyTA efeNCTO.
AAAA KAI ryNA?KeC TIN€C kl HMOON lieCTHCAN HMAC,
reNOMCNAI OpGplNA) €TTI TO MNHMe?ON KAI MH efpOyCAl

TO COOMA AYTOY HA0AN AefoycAi KAI onTACiAN Arre'AooN
eoopAKeNAi, of Ae'royciN AYTON ZHN. KAI ATTHAOAN TINCC

T03N CYN HM?N €TTI TO MNHM€?ON, KAI efpON OyTOOC

KAGobc Ai fYNA?Kec eTnoN, AYTON Ae oyK e?AoN. KA)

AYTOC eTrreN npoc AyVoyc 'H ANOHTOI KAI BpAAeTc TH

KApAiA Toy nicTeyeiN eni HACIN o'ic IAAAHCAN oi

Trpo4)HTAr OYX' TAYTA eAei nA0e?N TON XRICTON KAI

And behold, two of them loere going that very day to a
village named Emmaus, which was threescore furlongs from
Jerusalem. And tliey communed with each other of all these
things which had happened. And it came to pass, while they
communed and questioned together, that Jesus himself drew
near, and went with them. But tJwir eyes were holden that
they should not know him. And hz said unto them, What
communications are these that ye have one with another, as
ye walk? And they stood still, looking sad. And one of
them, named Cleopas, answering said unto him, Dost thou
alone sojourn in Jerusalem and not know the things which
are come to pass there in these days ? And he said unto
them, What things? And they said unto him, The things
concerning Jesus of Nazareth, which was a prophet mighty
in deed and word before God and all the people : and how
the chief priests and our rulers delivered him up to- be con
demned to death, and crucified him. But we hoped that it
was he which should redeem Israel. Yea and beside all this,
it is now the third day since these things came to pass.
Moreover certain women of our company amazed us, having
been early at the tomb ; and when they found not his body,
they came, saying, that they had also seen a vision of angels,
which said that he was alive. And certain of them that were
with us went to the tomb, and found it even so as the women
had said: but him they saw not. And he said unto them,
0 foolish men, and slow of heart to believe in all that the
prophets have spoken! Behoved it not the Christ to suffer
these things, and to enter into his glory ? A nd beginning

eiceA0e?N eic THN AO^AN AYTOY ; KAI APJAMGNOC ATTO
Mooyceooc KA'I ATTO TTANTOON TOON npoc^HTooN
NGYCGN AY'TO?C EN TTA'CAIC TA?C rpAc})A?c TA nep) G
KA'I HpricAN eic THN KOOMHN of snopeYONTo, KA'I AYTOC
npocenoiHCATO noppooTepoN nopeVecOAi. KA) nApe-
BIACANTO AY'TON AepONTec Me?NON MG0* HMOON, OTI npoc
ecnepAN GCTIN KAI KCKAIKGN HAH H HMepA. KAI eic-
hA8e.N TOY Me?NAi CYN AYTO?C. KA) treNeTO IN TO>

KATAI<A|0HNAI AYTON MGT' AYTOON AABoON TON ApTON

KAI KAA'CAC eneAiAoY AYTO?C' AY'TOON Ae

01 04)6AAMOI KAI enefNOOCAN AYTON' KAI

AYTOC A'4)ANTOc epeNGTo ATT AY'TWN. KA'I elnAN npdc
OY'X' H KApAiA HMCON KAIOMGNH HN (i>c

HM?N GNI JH OA(|) OOC AlHNOIfeN HM?N TAG fp^~
AC J KA'| ANACTANTGC AYTH Th? (LpA YTTGCTpG^AN GIC
'IcpOYCAAHM, KAI GYpON H0pOICMGNOYC TOYC GNAGKA KAI
TOYC CYN AYTO?C; AGfONTAC OTI ONTOOC HfGpOH 6 KYplOC

KA'I oocpOn SI'MCONI. KA'I AYTO'I GIHTOYNTO TA GN TH

OA(p KA'| (X)C GrNOOCOH AYToIc GN TH KAACGI TOY A

MGTA AG TAYTA AYCIN el AYTCX>N

G(J)ANGpC00H GN GTGpA MOp(|)H HOpGYOMGNOIC G?C
KAKG?NOI AnG/\00NTGC AHHrfeiAAN TO?C

GKGI'NOIC GHICTGYCAN.

from Moses and from all the prophets, he interpreted to them
in all the scriptures the things concerning himself. And they
drew nigh unto the village, whither they were going : and he
made as though he would go further. And they constrained
him, saying, Abide with us : for it is toward evening, and the
day is now far spent. And he went in to abide with them.
And it came to pass, when he had sat down with them to
meat, he took the bread, and blessed it, and brake, and gave
to them. And their eyes were opened, and they knew him ;
and he vanished out of their sight. And they said one to
another, Was not our heart burning within us, while he
spake to us in the way, while he opened to us the scriptures ?
And they rose up that very hour, and returned to Jerusalem,
and found the eleven gathered together, and them that were
with them, saying, The Lord is risen indeed, and hath
appeared to Simon. And they rehearsed the things that
happened in the way, and how he was known of them in the

breaking of the bread.

LCKE xxiv. 13—35.

And after these things he ivas manifested in another form
unto two of them, as they walked, on their way into the
country. And they went away and told it unto the rest:
neither believed they them.

[MARK] xvi. 12 f.

TH HMGpA TH TplTH KATA TAG

He hath been raised on the third day according to the
scriptures.

1 COR. xv. 4.

TUE REVELATION THROUGH THOUGHT.

THERE are two ways, it may be said generally, IT.
by which we can attain the highest spiritual
truth, the way of feeling, and the way of thought.
The heart stirred by religious affection knows its
own wants and directly recognises Him who can
satisfy them. The understanding quickened by
a sense of Divine order in life comes to acknow
ledge Him in Whom the promise of the ages is
fulfilled. So it was that on the first Easter Day
the Risen Lord revealed Himself to Mary Mag
dalene and afterwards to the two disciples on the
way to Emmaus, and through their contrasted
experience prepared the disciples for the crowning
revelation to the assembled body. He purified
feeling and He disciplined thought, that His great
commission might be welcomed and accomplished.

The manifestation to the two disciples is closely Luke xxiv.
related as a parallel, a contrast and a complement
to the manifestation to Mary Magdalene. Both
were appearances to individual disciples ; both
were appearances to those who were sadly mourn
ing over a supposed loss ; both were for a time

44 Relation to former appearance.

misinterpreted ; both were at last apprehended as
laying open hitherto unknown spheres of Truth.
So far they were alike, but in other respects they
were widely different. That first appearance was
granted to a loving woman, this to reasoning men :
that was the elevation of personal devotion, this
was the confirmation of social hope : that discloses
to us something of the conditions of Christ's Pre
sence, this discloses to us something of the manner
in which the Presence is offered and realised.

Thus the two revelations have remarkable
features of likeness and difference ; and when
taken together the two signally illustrate the
principle which has been laid down that the
Evangelic records, however fragmentary (not con
tradictory) as a history, are complete as a revela
tion. They cover a large part of the separate
experience of Christians. We can find in them
each for ourselves the divine answer to our own
characteristic difficulties, the sufficient pledges
to assure us that Christ is waiting to help us ;
that He is ready on the one side to lift our affec
tions to a loftier realm than we have yet reached,
and 011 the other to guide our reasonings to surer
conclusions than we have yet gained.

The first thing perhaps which strikes us in the
history of the appearance to the two disciples as a
history, is the fact that we know nothing more

The two disciples unknown. 45

of the disciples themselves than what the in- JL
cident itself brings to notice. They were not
Apostles ; they were not (so far as it appears) in
any way distinguished, In this respect they were
unlike Mary Magdalene, whose personality brings
out the inmost character of the lesson which she
received. Feeling indeed is in its essence personal,
while thought is in its essence impersonal. Of
one of the disciples the name has been preserved ;
but of him we possess no more individual details ;
and the name Cleopas, though similar in sound to
that of Clopas (Cleophas), the father of James, is John six,
wholly distinct from it. Of the other nothing can £5 ' ^
even be conj ectured with any probability. They ap
pear, if I may so speak, as average men from the
company of the first believers. For a brief space
they stand in the full light of the Divine Presence ;
they shew their expectations, their difficulties,
their weakness, their strength ; they deliver their
witness and then they are lost in the church. They
are lost, and at the same time the lesson which
they had first been allowed to learn shaped the
Apostolic interpretation of the Old Testament.

But though these two disciples are themselves
unknown, nothing can be more vivid or more
natural than the picture which is drawn of the
conflict of their thoughts. They had heard the
first tidings of the Easter Morning, of the vision

46 Their spiritual

of angels and of the empty tomb. But these
vague and uncertain messages seemed to them
wholly outweighed by the terrible and patent fact
of the Crucifixion. Such reports, partially con
firmed by some of the Apostolic company, were
not even sufficient to keep them, in Jerusalem till
something more definite could be ascertained.
They had once looked for a national deliverance.
They had once hoped that Jesus of Nazareth was
the promised Saviour: He that should redeem Israel.
But that expectation was over. His death, so they
concluded, had falsified their former belief. And
even His Personal appearance to them, as they
were then minded, would not have restored what
seemed to have been taken away. But while this
was so, they still clung loyally to so much of their
original faith as was untouched by the tragic end
of their Master. Like Mary, though in another
sense, they held the dead Christ to be their Lord.
They were not ashamed to reckon themselves still
followers of the Crucified. They ventured to
proclaim even to a stranger that He who had so
died was a mighty prophet. They assumed that
His fate was the one chief subject of attention.
Dost thou alone sojourn in Jerusalem, they said
to their questioner, and not know the things which
are come to pass there in these days ? They still
felt that the surprising rumours of the women,

position. 47

coupled with what their Lord had said more than
once of a vision on the third day, might have
some meaning which they had not at present
learnt. Their debate was eager and earnest. But
as yet their interpretation of the past barred the
way to the fulness of faith.

Such was their position, when it came to
pass lliat while they communed and questioned
together Jesus Himself drew near and went with
them. And since it was so, it was no marvel that
their eyes were holden that they shoidd not know
Him. "We need not speculate as to the manner
in which their eyes were holden. It is enough for
us to remember that God may rightly be said to
do through His inexorable laws that which we
ourselves bring about. We can see (as I said
before) only that which we have the faculty of
seeing. And if we fail to train, to use, to refine
our power of vision, so far our eyes are holden.
The want of outward perception may in this case
have corresponded with the want of inward per
ception. The disciples loved still and Christ
came: they doubted and His person was veiled.
He came that He might be known, yet He could
only be known by the faith which He purposed to
quicken. There was a hiding, so to speak, without
that there might be a manifestation within. The
fact is a speaking parable.

48 Their thoughts called out

But though the disciples failed to recognise
their fellow-traveller, they were at once arrested
by His questions. Currents of sympathy were
mingled with this first address as when He spoke
to Mary : Tliey stood still, looking sad, and in reply
they laid bare their hearts. This indeed was
Christ's design, It was not that they could tell
Him anything which He did not know, but rather
He enabled them to give distinct shape to their

own sorrows.

Then when all was set forth up to the last
pathetic utterance, Imt Him they saw not, the
Lord at once met the doubts which they had
raised and to which they had yielded. With
loving decisiveness he marked sharply their dou-
Lnkexxiv.ble error: 0 foolish men and slow of heart to
believe in all that the prophets have spoken.
had failed to believe the prophets from lack of
intelligence and from lack of sympathy. They
were without the mental force which seizes the
whole scope of the divine order: they were with
out the moral enthusiasm which reconciles seeming
contradictions. He led them therefore as they could
follow to a fuller view of God's ways. He helped
them to see that their central difficulty-the
Crucifixion of Jesus— was in fact an essential part
of the counsel of God. So far from it being true,
as they had thought, that suffering was fatal to

and answered. 49

the Messiahship of Jesus of Nazareth, their new
companion made them feel that it was necessary
that the Christ should suffer and so enter into
His glory. And beginning from Moses, and from
all the prophets, He interpreted to them in all the
Scriptures the things concerning Himself.

It is easy to understand how the great truth,
'Redemption through Sacrifice,' dawned upon
them as He spoke : how they welcomed the re
proof which opened the way to truer knowledge :
how their hearts were kindled with a fire of love :
how the whole course of their national history
became luminous with a purpose which they saw
fulfilled in their crucified Master. The hope which
was quenched came back. The faint spark of
remaining faith was fanned into a flame. Then
came the end. Christ had joined them of His
good pleasure ; they kept Him, when He offered
them the choice of separation, of their own will.
It was indeed natural that they should constrain
such a Teacher to abide with them. It was
natural that He should take the chief place at
their evening meal. By this time their souls were
in sympathy with His whole life and work. And
so it came to pass when He had sat down with them
to meat, He took the bread and blessed and brake
and gave to them ; and their eyes were opened and
they knew Him. A moment was sufficient for the
w. 4

50 The lesson of

ii. full and final apprehension of the crowning Truth.
For an instant they saw in glory what they had
at length felt to be Divine even in humiliation,
and then He vanished out of their sight.

Such is the history; and the manifestation
had done its work. There was no need of any
longer continuance of the Lord's visible Presence.
Just as Mary had been forbidden to cling to Him
whom she had recovered, so for these two disciples
it was expedient that the Lord should go away.
He was parted from them for a season that they
might have Him for ever. But like Mary they
learnt that their experience was not for them
selves alone. Without any express command faith
interpreted its mission: They rose up that very
hour and returned to Jerusalem... And they re
hearsed the things that happened in the ivay and
how [the Lord] was known of them in the breaking
of the bread.

If now we endeavour to gather into a brief
compass the abiding lesson of this second recorded
appearance of the Risen Christ, we may, I think,
say truly that it conveys to us a lively sense of
the way in which the Lord is the life of all
history. Not in startling visitations or great de
liverances only, but in the still, gentle, currents of
life He is working His good pleasure. Not in

the manifestation. 51

a few scattered predictions, but in all the Scrip- n.
tures we find the things concerning Him. Far
beneath the outward sign — the type, the judg
ment, the word — lies the spirit of prophecy which Kev. xix.
is the witness to Jesus. Above all it shews to us
how the great mystery of suffering and death is
the condition for the conquest of evil and not the
declaration of the triumph of evil. If it behoved,
if, that is, it was in accordance with the will of
God, that the Christ should suffer and so enter into
His glory, and if we can be enabled to see this
necessity and see also the noble issues which flow
from it, then we can understand how the same
necessity must in due measure be laid upon His
brethren. And those who have had the courage
to look upon the whole state of the world and of
humanity, who have watched the slow agonies of
a last illness, who have felt the awful silence when
the breath long feebly drawn comes no more, who
have looked upon the cold marble features which
hardly recall the loved form, will know that we
need such light in the darkness of the inevitable
future. It is most false, false to experience and
false to the Gospel, to deny or to extenuate the
reality and the bitterness of grief and pain. And
it is not surprising that clear thinkers, who are
deaf to the voice of the Risen Christ, maintain
that this chequered world must have been made

4—2

52 The lesson fulfilled

ii. by a Being imperfect either in goodness or in
power. But, thanks be to God, Christ has recon
ciled in His own Person the contradictions of life,
and proved once for all that through these comes
at last the perfect fulfilment of a Father's wisdom,
and of a Father's love.

Under one aspect then, Christ, the Eisen
Christ, is everywhere present though our eyes be
Col. i. 1 7. holden, and in Him all things are ; but this
history of the journey to Emmaus carries with
it other and more personal teachings. It brings
before us how Christ, the Bisen Christ, in a
special sense draws near to each one of us seve
rally : how He adds Himself to the two or three
gathered together in His name : how He journeys
with us : how He enlightens our reason and fires
our affections : how He abides under the shelter
of our dwellings : how at some supreme moment,
it may be, He allows us to see, with the eyes of
the spirit, a brief vision of His majesty.

For that which was enacted on the evening of
the first Lord's Day has been fulfilled, and is
fulfilled no less surely and tenderly through the
experience of all believers. Christ draws near to
us now, as to those unknown wayfarers, with
purposes of love.

Christ draws near to us when in the sacred
intercourse of friendship we speak of our highest

in our own experience. 53

hopes and of our greatest sorrows, when we dare
to throw off the veil of conventional irony, and
talk openly of that which we know to lie deepest
in our nature.

Christ draws near to us at the sad season
when He seems to have been finally taken away,
if we are not ashamed to confess, in the apparent
disappointment of our hopes, that we are still His
disciples.

Christ draws near to us when at some solemn
appeal we pause on our journey, and stand in
wondering sorrow perhaps, not knowing what
answer to give to an unexpected and importunate
questioner whose words touch us to the quick.

Christ draws near to us at the very crisis
when we strive to give distinctness to our mis
givings and to our difficulties. He asks us to
speak freely to Him, and accepts the most imper
fect confession of a sincere faith as the basis of
His tender discipline.

Christ draws near to us when humbly and
honestly we ponder His word. The study is diffi
cult — far more difficult than we commonly sup
pose, and far more fruitful — but He illuminates
the dark places, and through a better understand
ing of the letter guides us to a warmer sympathy
with the spirit.

Christ draws near to us when we take gladly

54 The Resurrection

ii. the reproof which reveals to us our ignorance and
our coldness, and resolutely strive to retain in our
company the Teacher who by sharp methods has
made us better able to see the Truth.

Christ draws near to us when we are bidden
to draw near to Him at His Holy Table, and
there gives us back with His blessing the offerings
which we have brought to Him.

So Christ draws near to us, or at least He waits
to draw near to us, in the manifold changes of our
mortal life, near to us as we go in and go out in
the fulfilment of our common duties, near to us
when we are reassembled in our homes, near to us
in the time of trial and in the hour of death.

The journey to Emmaus is indeed both in its
apparent sadness and in its final joy an allegory
of many a life. We traverse our appointed path
with a sense of a void unfilled, of hopes unsatis
fied, of promises withdrawn. The words of en
couragement which come to us, often from strange
sources, are not sufficient to bring back the as
surance which we have lost. Yet happy are we if
we open our griefs to Him who indeed knows
them better than ourselves, if we keep Him by
our side, if we constrain Him to abide with us.
Happy if at the end, when the day is far spent,
and darkness is closing round, we are allowed to
see for one moment the fulness of the Divine Pre-

interprets all life. 55

sence which has been with us all along half cloud n.
and half light. But happier, and thrice happy, if
when our hearts first burn within us, while life is
still fresh and the way is still open, as One speaks
to us in silent whisperings of reproof and disci
pline, speaks to us in the ever-living record of the
Bible, we recognise the source of the spiritual fire.
This we may do — nay, rather, if our faith be a
reality, this we must do — and so feel that there
has dawned upon us from the Easter Day a splen
dour over which no night can fall.

The Resurrection of Christ is no isolated fact.
It is not only an answer to the craving of the
human heart; it is the key to all history, the
interpretation of the growing purpose of life :
Christ hath been raised, not as some new, strange,
unprepared thing, but Christ hath been raised
according to the Scriptures. So God fulfilled the
promises which in many parts and in many
fashions lie written in the whole record of the
Bible.

Ill

THE CONVICTION OF FAITH.

TAYTA Ae AYTOON AAAOYNTOON AYTOC ICTH IN Mecco
AYTOON [KAI Aepei AYTO?C EipHNH YM?N]. nTOHOeNjec
Ae KA'I eM({)oBoi peNOMeNOi GAOKOYN HNGYMA 6eoope?N.
KAI elneN AYTCHC Ti TGTApAYMeNoi ecre, KAI AIA TI
AiAAopicMol ANABAI'NOYCIN EN TH KApAiA YMO>N ; lAere

TAG Xe"P^C MOY KAI TOYC TTOAAC MOY OTI efOC> 6IMI
AYTOC* YH^^^HCATG M6 KA^I lAeje, OTI TTNGYMA CApKA

KAI OCTGA OYK e')(ei KA0oc>c eMe GeoopeTre !)(ONTA. [KAI
TOYTO einoaN eAeileN AYTO?C TAG )(e?pAC KA*I TOYC

TTOAAC.] ''ETI Ae AniCTOyNTOON AYTOON ATTO THC )(ApAC

KA'I OAYMAZONTOON elneN AYTO?C "E)(eTe TI BpciociMON
eNGAAe; 01 Ae eneAooKAN AYTCO JXOY'OC OHTOY Mepoc
KA'I AABcl)N eNomiON AYTOON e'4)AreN.

"YcTepON [Ae] ANAKeiMeNOic AYTO?C TO?C
e4)ANepoc)0H, KA'I wNeiAiceN THN AHICTI'AN AYTOON KA'I

CKAHpOKApAlAN OTI TO?C GeACAMCNOIC AYTON e
MCNON [eK NCKpCjON] O^K eni'cT€YCAN.

And as they spake these things, he himself stood in the
midst of them, and saith unto them, Peace be unto you. But
they were terrified and affrighted, and supposed that they
beheld a spirit. And he said unto them, Why are ye troubled?
and wherefore do reasonings arise in your heart ? See my
hands and my feet, that it is I myself: handle me, and see ;
for a spirit hath not flesh and bones, as ye behold me having.
[And when he had said this, he shewed them his hands and
his feet.] And while they still disbelieved for joy, and won
dered, he said unto them, Have ye here anything to eat?
And they gave him a piece of broiled fish. And he took it,
and did eat before them.

LUKE xxiv. 36 — 43.

And afterward he was manifested unto the eleven them-
as they sat at meat; and he upbraided them with their
unbelief and hardness of heart, because they believed not
them which had seen him after he was risen.

[MARK] xvi. 14.

'EfeNOMHN NGKpOC KA*I lAOY ZOON GIM*! GIG TOYC
AIOONAC TO)N AIOONOON.

I was dead, and behold, I am alive for evermore.

APOC. i. 18.

THE CONVICTION OF FAIT II.

appearances of the Risen Lord which we in.
-*- have already considered, the appearance to
Mary Magdalene, and the appearance to the two
disciples on the road to Emmaus, were distinct
ively appearances to individuals, suited to meet
personal needs and to satisfy personal misgivings.
And there was still a third appearance of the
same kind on the first Easter Day, of which the
occurrence only has been recorded. When the
wayfarers returned to Jerusalem they found the Luke xxiv.
eleven gathered together, and them that were vuith
them, saying, The Lord is risen indeed and hath
appeared to Simon. We can imagine in some
measure what that meeting with St Peter was:
how the bitter tears of the Apostle were wel
comed and stayed : how he was prepared for the
fulfilment of the second part of his Master's words
as the first had been sadly fulfilled : Thou canst not John xiii.
follow me now ; but thou shalt follow afterwards : 3 '
how he was disciplined so as to keep only the
courage out of his former confidence, and only

62 The manifestation of the Risen Christ

in. the spirit of self-sacrifice out of his former im-

Lnke xxii. -petuous devotion.
3' *'*•

In these three personal appearances the Risen

Lord dealt with the three greatest personal trials
of men : with bereavement, with doubt, and with
sin. He shewed that love will not ever in the
end be left desolate or wasted. He shewed that
patient thought will be guided at last through
larger experience and fuller sympathy to sustain
ing truth. He shewed that penitence is effectual
with God. But still something remained to be
done before the day was ended. Christianity
deals not only with individuals but with a society.
The Gospel is embodied in a Church. It was
necessary therefore, if we dare so speak, that the
Risen Christ should reveal Himself to the repre
sentatives of His future Church, and make clear
to them the completeness of His victory over
death : that He should on the one hand shew
them evidently the nature of their announce
ment; and that He should on the other confirm
to them the authority of their commission. This
was what He did when He presented Himself on
the evening of the first Lord's Day to the little
company, gathered together, as we cannot but
believe, in the Upper Room which was hallowed
by the memories of the Last Supper.

In this connexion we can see that the two

to the Society. 63

earlier appearances which have been recorded m.
fulfilled an important preparatory function. Even
though the tidings of those to whom they were
granted did not produce a complete faith, yet they [Markjxvi.
must have created expectancy and hope. 'The I3
' eleven and those that were with them' were ready
in some degree to receive the Lord, as ready as
men can be to face the powers of another world.

In the revelation of the Easter evening we
have then a social revelation of the Lord; and
it is presented to us by the Evangelists under
the two aspects which have been already indi
cated. St Luke has chosen out of it those par
ticular details which enable us to see how it
wrought a public conviction of the reality of
the Lord's Resurrection, of the absolute identity
of Him that was crucified with Him that had
overcome the grave ; and so he establishes the
true humanity of our heavenly King. St John
again assumes all this as known, and goes on to
recall the signs of sovereign majesty by which the
first manifestation of Christ to His Church was
accompanied; and so he establishes the Divine
power of Christ's visible kingdom. There is, as
will be seen afterwards, a minute contrast and
correspondence between the two narratives. But
I do not dwell on this now. I wish to speak only
of the record of St Luke, and to consider by the xxiv. 36 ff.

64 The presence of disbelief

m. help of his narrative how the Apostles were as
sured of that Gospel of the Resurrection which
it was their work to preach, and how they were
taught to interpret it.

One thing cannot fail to strike the reader
when he compares the record of this manifesta
tion with the narratives which have been already
considered. Now for the first time we read of
fear and disbelief being found in those who see
the Lord. For a time Mary Magdalene and the
two disciples failed to recognise Him. But when
their eyes were opened their joy and their faith
were perfect. The fulness of love, the intensity
of purified understanding, cast out the instinctive
terror which attaches to the sight of the un
earthly. It was nothing to them that He whom
they had found was instantly withdrawn. They
knew in their own hearts that they had found
Him. But, as we must observe, this assurance
was for themselves. It was not of a kind which
they could convey with certainty to others. The
incredulous might say that they were enthusiasts
and had seen a vision. And so in fact we read
in general terms in the appendix to St Mark's
Gospel, that they who heard Mary Magdalene's
[Mark] message 'disbelieved;' and that when the two

x?' Il' told what had befallen them ' unto the rest, neither
id. 13.

did they believe them.'

Belief gained with difficulty. 65

It was then this general, this natural mere- in.
dulity of men which was to be overcome; and
those to whom the new revelation was given fairly
represented the conditions under which such
incredulity is found. Experience, hope, doubt,
despondency, disbelief, were contending among
them for the mastery. They were a mixed
company in which there were manifold varieties
of temperament and inclination. And so the
Lord in His love met their requirements. The
mode of His manifestation offered facilities for
testing its character. Opportunity was given to
all for realising and overcoming doubt. There
was no room for mistake or for enthusiasm. The
calm trust which was created in these first
sceptics brings confidence to us.

It has often been said, and it is said still,
that the belief in the Lord's Kesurrection was
shaped and spread by those who were familiar
with the idea and who were eager to find in it
the fulfilment of their hopes. The narrative of
St Luke, which is before us, is an answer by
anticipation to such assertions. We see here in
a vivid transcript from life that the idea of the
Resurrection was strange and even alarming to
the disciples as a body ; we see that belief was
enforced only after long resistance.

These facts are, as has been said, brought
W. 5

6G The faith gained became

in. before us in a transcript from life, in act and not
in assertion ; and the manner in which they are
brought before us is singularly true to nature. It
was evening and there was now quiet and leisure.
Luke xxiv. The eleven and their companions were talking of
the events of the day. They were evidently
gathered together for counsel, or in some vague
hope. The Lord, they said one to another, hardly
realising what they meant, is risen indeed. And
as they spake these things \Jesus\ Himself stood in
the midst of them, and saith unto them, Peace be
unto you. Rebuke, discipline, instruction, came
afterwards. The first words were words of loving
encouragement. And the disciples had need of it.
For their feelings were at once changed by what
they saw. It is easy perhaps to speak of one
coming to us from beyond the grave, but to be
face to face with such a one is another thing.
Flesh and blood must shrink from contact with
the other world. This sudden, unprepared, mys
terious appearance was not what even believers
had looked for. They were terrified and affrighted
and supposed that they beheld a spirit. How else
could they explain His Presence in the midst
when the doors were shut ? He was simply there
John xx. 9. as they spoke of Him. And if they knew not in
any sense that He must rise from the dead, it was
as yet inconceivable that He should rise wholly

the power of a new life. 67

changed and yet wholly the same. They had in.
distrusted others, and now they distrusted them
selves. Nothing can be further removed from
any precipitancy of belief; nothing can be less
like hope taking shape as fact. Even so the
Lord read their thoughts and answered them.
He offered Himself to sight and touch. Why,
He asks, are ye troubled ? and wherefore do reason
ings arise in your hearts ? There is, He implies,
a double trial for faith in the awfulness of all
spiritual intercourse and in the difficulty of test
ing its certainty. But that world which I lay
open is not such as you have shaped. See my
hands and my feet, that it is I myself. Handle
me and see, for a spirit hath not flesh and
bones, as ye behold me having. And while they
still disbelieved for joy and wondered, He said
unto them, Have ye anything to eat ? And they
gave Him a piece of a broiled fish ; and He took
it and did eat before them.

We marked before what was the Apostles'
doubt when the Lord came. The history of the
Church is the witness to the faith which was
produced by His coming. Slowly, jealously,
almost reluctantly, the faith was embraced ; and
then it became henceforward the power of a new
life.

We can at once see how it was so. The Risen

5—2

68 The Risen Christ

in. Christ was found to unite in His Person two
worlds. The Apostles when He came to them
thought that they beheld a spirit, not as once
before on the Galilsean lake a mere phantom,
but a Being of a different nature. His answer
was, and is for all time : Behold my hands and
my feet that it is I myself: I who lived for you,
I who died for you, truly, perfectly, eternally
man.

Such is the Truth which stands out as the
foundation of the apostolic preaching. Christ who
rose is the very same Christ who suffered. This
assertion of identity is however guarded impli
citly by the Evangelists against misunderstanding.
Careful reflection will at once shew us that our
bodies are nothing more than the outward expres
sion of unseen forces, according to the laws of our
present existence. If the medium, the element
of existence be changed, the form in which the
sum of these forces, which constitute the person,
manifests itself will also be changed, changed be
cause the person is the same. And so we see in
the Gospels that the Risen Christ is, as I have
said before, wholly changed while wholly the
same: changed because He now belongs in His
humanity to a new order. He can obey at His
will the present laws of material being, but He is
not bound by them.

truly man. 69

These considerations, though necessary if we in.
wish to embrace the whole truth as it is revealed
to us, are soon lost in mystery ; and they lie in the
background of the narrative of St Luke. But still
they are indicated, not obscurely, if we compare
the phrase flesh and blood cannot inherit the i Cor. xv.
kingdom of heaven with the words which he has
preserved : a spirit hath not flesh and bones, as ye
behold me having. At the same time the main
thought which St Luke connects with the first
manifestation of the Risen Christ to His Church
is that of His perfect humanity, and of His perfect
humanity especially in connexion with His Passion.
He teaches us to connect the issue of His agony
with His work in triumph1. The prints of the
nails are not only signs of recognition, but also
signs of victory. Just as we have seen that the
Lord in His discourse with the two disciples
shewed the necessity of suffering as the condition
of entrance to glory, so here He points to His
wounded hands and feet, as proving that He bears
even within the veil the tokens of redeeming love.

The conception is one on which Art has always
loved to dwell. We must all have seen again and

1 The same truth is indicated by the tense in St Matthew
xxviii. 5, Jesus which hath been crucified ('Iri<Tovj> TOV effravpcj'
, not TOV (rravpwdfrTa). Comp. i Cor. i. 23 ; Gal. iii. i.

70 The vision of

in. again figures of the Lord in Glory raising His
wounded hands to bless, or pleading even on the
throne of Judgment with those who have rejected
Him by the marks of His Death, so shewing
that by these He is still known : that by these
He still proclaims the unchanging Gospel 'Re
demption through sacrifice1.'

But among the different shapes in which the
thought has been embodied none, I think, is more
striking than a vision which St Martin, the soldier-
saint, related to have happened to himself. The
terrible disorders of the times led faithful men to
think then that the day of judgment must be at
hand. Filled, as we may suppose, with such
thoughts of the speedy coming of Christ's king
dom, the saint was one day, as he said, praying in
his cell, when suddenly it was filled with a glorious
light in the centre of which stood a figure of serene
and joyous aspect clothed in royal array, with a
jewelled crown upon his head, and gold embroi
dered shoes upon his feet. Martin at first was
half-blinded by the sight ; and for a time no word
was spoken. Then his visitant said : c Recognise,
1 Martin, him whom thou beholdest. I am Christ.

1 The thought finds a peculiar expression in the central
boss of the western porch of Peterborough Cathedral, where
the Father Himself raises, as it were, in the sight of the world
the wounded hand of His Son.

St Martin. 71

' As I am about to descend to the earth, it is my in.
' pleasure to manifest myself to thee beforehand.'
When Martin made no reply, he continued, ' Why
' dost thou hesitate to believe, when thou seest ?
' I am Christ.' Thereupon Martin, as by a sudden
inspiration, answered, 'The Lord Jesus did not
' foretell that He would come arrayed in purple
' and crowned with gold. I will not believe that
' Christ has come unless I see Him in the dress
'and shape in which He suffered, unless I see
'Him bear before my eyes the marks of the
' Cross/ Forthwith, so the story ends, the appari
tion vanished, and Martin knew that he had
been tempted by the Evil One'1.

Now whatever else we may think of this re
markable legend, so much at least is certain, that
the thought which it presents is most true. The
conviction which was borne in upon the soul of
that courageous confessor near fifteen centuries
ago, when the world seemed to be hastening to its
ruin, is no less precious now. A Christ without
the Cross is no Saviour for us. The cross upon
our foreheads is the token of our profession. The
living emblems of the cross upon our Lord are the
pledge of the fulfilment of His work This is the
first lesson of the appearance on the evening of
Easter Day. He who rose and sits at the right
1 Sulpicius Severus, V. M. xxv.

72 Tlie permanent lesson

HI. hand of God is ' the same Jesus ' who suffered and
died for us, the same in power of sympathy, the
same in prevailing love.

If it were not so the very thought of the
resurrection, the thought of the absolute perma
nence of character and actions, of all that is
shaped in the heart or uttered by the lips, would
be almost intolerable. That we shall live on with
all the results of the past clinging to us, that we
shall continue to be what we have slowly become
day by day, is under all circumstances a prospect
of overwhelming solemnity. But the revelation
of the Risen Christ, bearing the tokens of His love
unto death, enables us to look upon it without
dismay.. From that new order He has spoken
the greeting, of Peace. If our hearts fail us with
natural fear, we can trust Him Who is greater
than our hearts, trust Him Who leaving the throne
Acts vii. of His glory stoops to strengthen the weakness of
His suffering disciples, trust Him Who in the
moment of His victory made Himself known as
able to be touched with the feeling of our infirmi
ties, trust Him Who, when the realities of the
other world come upon us with startling and
awful suddenness, still says unto us as unto the
disciples of old : Why are ye troubled, and where
fore do reasonings rise in your hearts? Behold
my hands and my feet, that it is I myself.

of the Revelation. 73

The virtue of His Passion remains indeed un- in.
altered and unalterable. He proclaims still to us
from the fulness of His Majesty for our guidance
and for our strength : / became dead, and behold I
am alive for evermore. I became dead that I
might open to you the gates of heaven. / am
alive for evermore that I may be with you all the
days, through every conflict of earthly discipline.

IV.

THE GREAT COMMISSION.

OfcHC OYN OyiAC TH HMepA eKGl'NH TH MIA CABBA-

TGON, KA'I TOON GypooN KeKAeicMeNooN 6'noy HCAN oi
MAGHTA'I AIA TON cf)6BoN TCjaN'loyAAi'ooN, HA6eN 6'lncoyc
KAI ecTH eic TO MECON, KAI Aepei AYTO?C EipHNH yM?N.
KAI Toyjo einobN eAeileN KAI TAG yeTpAC KA'I THN nAey-

pAN AyTO?C. l)(ApHCAN OyN 01 MAGHTA^I lAONTGC TON

KypiON. eineN OYN AYTO?C [d 'iHcoyc] nAAiN EipHNH
Y'JVUN* KAGooc AnecTAAKeN ME d nATn'p, KAf<i> neMno)
YMAC. KA) Toyio einoaN eNecfjycuceN KA) Aerei AYTO?C
HNGYMA APION' AN TINOON A(})HTe TAG '

AyioTc' AN TINOON KpATHT6 KGKpATHNTAI.

When therefore it was evening, on that day, the first day
of the week, and when the doors were shut where the disciples
were, for fear of the Jews, Jesus came and stood in the midst,
and saith unto them, Peace be unto you. And when he had
said this, he shewed unto them both his hands and his side.
The disciples therefore were glad, when they saw the Lord.
Jesus therefore said to them again, Peace be unto you : as the
Father hath sent me, even so send I you. And when he had
said this, he breathed on them, and saith unto them, Receive
ye the Holy Ghost : whose soever sins ye forgive, they are
forgiven unto them; whose soever sins ye retain, they are
retained.

JOHN xx. 19—23.

Toy fN^JNAI AYTON KAI THN AyNAMIN THC ANACTA-

ceoac

That I may know him. and the power of Ids resurrection.

PHIL. iii. 10.

THE GREAT COMMISSION.

TT7E have seen that St Luke and St John have iv.

preserved for us the two complementary
aspects of the first appearance of the Risen Lord
to the representatives of His Church. St Luke
enables us to understand how He assured them of
the reality of His Resurrection: how He offered
His glorified humanity as the foundation of their
abiding faith: how He gave them confidence in
His unfailing sympathy, by shewing that He bore
even to the throne of heaven the marks of His
dying love. St John completes our view of this
beginning of the Church. He sets before us clearly
that the apprehension of the Gospel was at once
followed by the charge to proclaim it: that the
work of Christ finished in one sense was to be
continued in another: that fresh powers were
divinely provided for the fulfilment of fresh duties.
St John, so to speak, begins where St Luke ends,
In his narrative the joy of trembling expecta
tion, which at first dared not believe, has passed
into the joy of calm assurance, where there is no
longer any question as to the Person of the Lord.

80 The record of St John the complement

iv. The disciples were convinced as to the present :
they were enlightened as to the past : the future
still lay before them uncertain and unexplained.
Jesus therefore said to them again, Peace be unto

Matt. x. you. The Lord Himself used the salutation which
He enjoined on His followers ; and the greeting of
Peace was repeated because it was now spoken to
new men under new circumstances. In the short
time which had passed since the Lord stood among

Luke xxiv. the eleven and those that were with them, they had
been completely changed. The questionings, the
doubts, the terrors by which they had been beset,
were removed. They had tasted the powers of the
spiritual world. They had gained peace for them
selves, peace in the certainty that death had been
overcome : peace in their restored fellowship with
the Master whom they had lost: peace in the
words of love which removed from them the
burden of remorse and sin. But this was not all.
There were fears and dangers without as well as
within. The shut doors could not but remind
them of a world hostile and powerful. And this
world was to be met and conquered. Their
communion with Christ was not yet made perfect.
The message of Mary Magdalene forewarned them
of a separation close at hand ; yet they could not
remain isolated or inactive. Therefore in the
prospect of the vast work which they had not yet

of the record of St Luke. 81

attempted : using the strength of the personal faith iv.
which they had gained : starting from the vantage-
ground of quickened hope and reaching forth at
once to the last issues of Christian effort, Jesus said
to them again, Peace be unto you. As the Father
hath sent me, even so send I you. And when He
had said this, He breathed on them, and saith unto
them, Receive ye the Holy Ghost : whosesoever sins
ye forgive, they are forgiven unto them; whosesoever
sins ye retain, they are retained.

The words thus uttered are the charter of the
Christian Church. They define its mission : they
confirm its authority : they reveal its life. They
have indeed been so much obscured by glosses, and
distorted by controversy, and misused by usurping
powers, that it is very difficult for us now to rise
to the perception of their original grandeur and
breadth. But without entering upon any doubtful
discussions, it will be enough for us to direct our
attention to two or three facts in connexion with
the passage, in order to place it in a truer light
than that in which it is commonly regarded.

1. The words were not addressed to all the
apostles nor to the apostles alone. Thomas was
absent ; and there were others assembled with the
apostles, as we learn from St Luke. The com- Luke xxiv.
mission and the promise were given therefore, like 23 '
the Pentecostal blessing which they prefigured, to

w. 6

82 The Great Commission

the Christian society and not to any special order
in it.

2. The power which is described deals with
sin and not with the punishment of sin. In
essence it has nothing to do with discipline. It
belongs to a spiritual world : and in regard to this
it manifests the divine will and does not de
termine it.

3. The forgiveness and the retention of sins
is represented as following from the impartment
of a new being. The breathing upon the dis
ciples recals, even in the word used to express it,
that act of creative energy whereby God breathed
into the first man the breath of life.

4. The gift is conveyed once for all. No
provision is laid down for its transmission. It is
made part of the life of the whole society, flowing
from the relation of the body to the Risen Christ.
Thus the words are, I repeat, the charter of the
Christian Church, and not simply the charter of
the Christian ministry. They complete what
Christ had begun, and could only begin, before
His Passion. He had given to His disciples the
power of the keys to open the treasury of the
kingdom of heaven and dispense things new and
old. He had given them power to bind and to
loose, to fix and to unfix ordinances for the govern
ment of the new society. And now as Conqueror

the charter of the Church. 83

He added the authority to deal with sins. In iv.
saying this I do not touch upon the divine neces
sity by which the different persons and channels
through which the manifold graces of the Christian
life are administered were afterwards marked out.
I wish only to insist upon the apostolic mission of
all Christians, which no subsequent delegation of
specific duties to others can annul. And it is
surely most remarkable that St John, by whom
this commission is recorded, and St Peter, to whom
representative power was given, stand out among
the writers of the New Testament as dwelling on
the priestly office of all Christians. All Christians,
as such, are indeed apostles, envoys of their Risen
Lord, To ministers and to people alike, while
they are as yet undistinguished, He directs the
words of sovereign power in the announcement of
His victory over death and sin, Peace be unto 'you :
as the Father hath sent me, even so send I you.
Receive ye the Holy Ghost : whosesoever sins ye
forgive, they are forgiven unto them ; whosesoever
sins ye retain, they are retained.

In this wider application of the words we can
see a little more of the meaning of the last most
mysterious clause. The message of the Gospel is
the glad-tidings of sin conquered. To apply this
to each man severally is the office of the Church,
and so of each member of the Church. To em-

6—2

84 The relation of the Mission of the Church

iv. • brace it personally is to gain absolution. As we
in our different places bring home to the con
sciences of others the import of Christ's work, so
far we set them free from the bondage in which
they are held. There is therefore nothing arbi
trary in the fulfilment of the divine promise. He
to whom the word comes can appropriate or reject
the message of deliverance which we as Christians
are authorised to bear. As he does so, we, speak
ing in Christ's name, either remove the load by
which he is weighed down or make it more op
pressive. For the preaching of Christ cannot leave
men as it finds them. If it does not bring true
peace, it disturbs the false peace into which they
have fallen. To this end all the sacraments and
ordinances of Christianity combine, to deepen the
conviction of sin and to announce the forgiveness
of sin. In one way or other they bring before the
world the living lessons of the Passion and of the
Resurrection. And we all are charged to inter
pret them.

As the Father hath sent me, even so send I
you. The exact form of the language is most
significant. Generally the words express a re
semblance of character between the mission of
Christ and the mission of His apostles, and not
merely a resemblance of form. At the same time
there is a difference between the two verbs

to the mission of Christ. 85

equally translated 'send' which cannot be over- iv.
looked. The first marks a definite work to be
done ; the second a personal relation of the sender
and the sent. And in this connexion it is im
portant to notice that Christ speaks of His mission
as present and not as past, as continuing and not
as concluded. He says, As the Father hath sent
me, and not merely as the Father sent me. He
declares, that is, that His work is not over, though
the manner in which it is done is changed. Hence
forth He is and He acts in those whom He has
chosen. They are in Him sharing in the fulness
of His power : He is in them sharing in the burden
of their labours. The promise of the Last Supper,
the prayer on the way to Gethsemane, are accom
plished. The disciples have entered on their in
heritance of peace. They have beheld the glory
of the Lord. And now it is their part to bear
witness, that the world may believe.

We have only to realise the change which was
wrought in the disciples within the short hours of
the first Easter Day, in order that we may under
stand the substance and the authority of this
witness which they had to give. They had known
the defeat of death ; they had received forgive
ness; they had felt the breath of a divine life.
Christ had inspired them with the power of His
glorified manhood. He had given them the Holy

86 The work of the Church

Spirit through Himself. It was then their office
to proclaim their experience, each according to
the measure of his gift. And that office remains
to be fulfilled as long as the Christian society
exists. From the time of the apostles ever on
wards the same blessings have been imparted to
every generation of believers, and the blessings
have brought and still bring with them the
same obligations.

The fact lies at the foundation of our spiritual
being. It is true that in the providential ordering
of the Christian society various functions and
graces have been variously concentrated ; but all
belong alike to the new life which the Risen
Christ breathed into His Church. And whoever
has consciously felt this life stirring within him,
whoever has felt that it has brought rest in the
midst of conflicts and light in the hour of gloom,
whoever has felt that the faith in Christ's glorified
humanity gives unity to the broken fragments of
labour, and clothes our fleeting days with an eternal
beauty, has heard, heard as truly as the disciples
in the upper chamber, the words of the Lord :
As the Father hath sent me, even so send I you.

As the Father hath sent me. Christ comes
not to destroy but to fulfil, not to sweep away
all the growths of the past, but to carry to its

in fulfilment of Christ's mission. 87

proper consummation every undeveloped germ of iv.
right. Even so He sends us to take our stand in
the midst of things as they are: to guard with
tender thoughtfulness all that has been con
secrated to His service, and to open the way for
the many powers which work together for His
glory. Christ came in His Father's name, not of
Himself, nor to do His own will. Though He Heb. v. 8.
was Son, yet learned He obedience by the things
which He suffered. Waiting till the hour came,
He bore all that the hour brought. Even so He
sends us to crush down the promptings of our
self-will, to discipline our impatience, to wait
as well as to work, to listen for that divine voice
which is articulate only to the still watchings of
faith.

Christ came not to be ministered unto but to
minister, and to give His life a ransom for many ;
not to win an easy battle, but to redeem through
apparent defeat. Even so He sends us to reap
what we have not sown, to sow what we shall not
reap, to strive to learn and^to work as believing
that sacrifice alone is fruitful.

Christ came not to judge but to save, and still
He carne for a judgment ; not to send peace upon
the earth, but fire and a sword. His will was
perfect love, but He did not veil the terrible law
of His word, which kills if it does not quicken.

88 TJie work of the Church

iv. Even so He sends us. The message which we
have to bear will make the chains of evil more
galling if it does not break them. The message
of the Resurrection may be a message of peace :
it may be a message of condemnation.

Christ came as a ligJtt into the world, bringing
from another realm that which earth could not
furnish, to illuminate, to vivify, to guide. Even so
He sends iis. We dare not dissemble that we
are entrusted with a supernatural message. We
have that to make known which is not of the
world, but above it : that which cannot be measured
or tested by limited standards : that which justifies
itself simply by shining.

Christ came to bear witness to the Truth : to
claim as His own everything that is : to claim the
allegiance of every one that is of the Truth. Even
so He sends us. In His name we take possession
of every fact which is established by thought or
inquiry. We fail in duty., we fail in faith, if
we allow any human interest, or endowment,
or acquisition to lie without the domain of the
Cross.

Christ came to seek and to save that which
was lost, to call not righteous but sinners to re
pentance. Even so He sends us to dare some
thing for the Gospel, to believe that it has a
power to arrest the careless, to raise the fallen, to

in fulfilment of Christ's mission. 89

find an answer in dull cold hearts, to move by a iv.
divine sympathy those whom the counsels of
reason cannot reach.

As the Father hath sent me. Christ came to
perfect, to serve, to enlighten. Such is the uni
versal Christian mission. As we understand its
character the knowledge becomes in us a spring
of supplication; for the world around us shews
that there is grievous need that we should all
hear the divine call and answer it. The special
duties, privileges, responsibilities of the Chris
tian ministry remain undimimshed and undis-
paraged when we recognise the common priest
hood of all believers as sharers in the Life of the
Risen Lord and charged to make known that
which they have experienced. The greatest danger
of the Church at present seems to be not lest we
should forget the peculiar functions of ministerial
office, but lest we should allow this to supersede the
general power which it concentrates and represents
in the economy of life. If only every Christian
would have the courage to confess what he has
found in his faith, simply and soberly, without
affectation and without reserve; if that is, our
apostles were multiplied a thousandfold ; we
should not wait so sadly, so doubtingly, as we do,
for the last triumph of Christ: we should rejoice ...

to hasten His Coming, when He shall return in 12.

90 The apostolate of the Church.

iv. glory, the same Jesus who died and rose from the
dead: we should, in a sense which we have not
yet felt, know Him and the power of His Resur
rection,

SPIRITUAL SIGHT,

OOOMAC Ae elc GK TOON AOOAGKA, 6 AepoMeNOC Ai'Ay-
MOC, oyK HN MET' AY'TOON ore HAOeN 'Income. eAepON

OYN AYTOJ 01 AAAOI MA0HTAl' 'EoOpAKAMeN TON KyplON.

6 Ae eirreN AYTOIC'EAN MH lAco eN TAIC ^epc'iN AYTOY

TON TYHON TOON HAOON KAI BAAOO TON AAKTyAON MOY €IC

TON rynoN TCX>N HAOON KAI BAAoo MOY THN \e^PA e'c
THN nAeypAN AYTOY, of MH nicTeVcu). KAI Me95 H,v\epAC

OKTOO nAAlN HCAN GCOO 01 MAOhTAI AYTOY KAI 000MAC

MET AYT03N. lp)(€rAi o'lHcoyc TO3N GypooN KGKAeicMe-

NOON, KAI eCTH 6!C TO M6CON KA^I GineN EipHNH yM?N.

eiTA Aepei Tto OOOMA ^epe TON AA'KTY/XON coy ooAe
KAI iAe TAG )(e?pAC MOY, KAI 4>epe THN Xe^P^ C°Y KA''
BAAe eic THN nAeypAN Moy, KAI MH TI'NOY A'TTICTOC AAAA
nicTo'c. AneKpiOn OOOMAC KAI eirreN AYTCO °0 Kypidc
Moy KAI 6 Geoc Moy. Ae'pei AYTOJ [6] 'Incoyc "OTI
euopAKAc MG irenicTeyKAC ; MAKA'PIOI 01 MH lAoNTec KA'I
nicTey'cANTec.

But Thomas, one of the twelve, called Didymus, was not
with them when Jesus came. The other disciples therefore
said unto him, We have seen the Lord. But he said unto
them, Except I shall see in his hands the print of the nails,
and put my finger into the, print of the nails, and put my
hand into his side, I will not believe.

And after eight days again his disciples were within,
and Thomas with them. Jesus cometh, the doors being shut,
and stood in the midst, and said, Peace be unto you. Then
saith he to Thomas, Reach hither thy finger, and see my
hands ; and reach hither thy hand, and put it into my side :
and be not faithless, but believing. Thomas answered and
said unto him, My Lord and my God. Jesus saith unto
him, Because thou hast seen me, thou hast believed: blessed
are they that have not seen, and yet have believed.

JOHN xx. 24—29.

01 KAOApoi TH KApAiA, OTI AYTOI TON 9ed

O^ONTAI.

Rhssed are tie pure in leon^for they shall see God.

MATT, v, 8.

SPIRITUAL SIGHT,

T^HE first Easter Day witnessed, as we have r.

seen, the fulfilment of the victory of the
Risen Lord. "Within the brief space of a few
hours He satisfied the great needs of individual
believers and of the Church at large. He brought
in His own Person joy to the bereaved, under
standing to the ignorant, forgiveness to the
denier. He gave to the Church the clear appre
hension of the Gospel of the Resurrection, and
full authority to proclaim it. But in this triumph
of the new life there was one dark spot. Thomas,
we read, one of the twelve, was not with them [the
disciples] when Jesus came. By that absence he
missed the blessing which the others gained. It
is impossible to determine certainly why he kept
away from the little assembly of waiting disciples;
but we can be sure that the cause lay in himself.
We read in an earlier chapter of the Gospel that
he had come up to Jerusalem, as he believed, to John xi.
die with Christ; and Christ was now dead. He l6<
had thought again on the eve of the Passion
that if he had known Christ's end he should have hl

96 The test proposed

known the way of which He spoke. The way
was now only too sadly clear, and the end (he
might argue) must be like it. Thomas in the
face of that terrible scene upon the Cross, the
details of which were vividly present to his mind,
found nothing more to hope. It may well have
seemed best to him to be alone and to prepare
silently for the worst. So while he brooded over
his own thoughts, Christ fulfilled His promise
elsewhere to the two or three gathered together
in His name. But the sorrow of the one was not
forgotten in the general gladness. The ten did
not keep their good news for themselves. The
other disciples therefore said (e\eyov) unto him,
We have seen the Lord, Again and again, so the
words imply, they repeated their message, unfold
ing, as we must believe, all that was involved in
the simple expression of the fact, their fears,
their misgivings, their conviction, their commis
sion, insisting on the several details which were
best fitted to move him to faith. But to their
pleadings he has only one answer : He said (elTrev)
unto them, Except I shall see in His hands the
print of the nails, and put my finger into the print
of the nails, and put my hand into His side, I will
not believe. If they had seen and touched, he must
see and touch too. Nothing less could suffice.
The wounds, by which they had recognised the

by incredulity. 97

Lord, were for him the gaping wounds of the
death which he had witnessed. Unless these,
such as he had looked upon them, could be recon
ciled with life, faith for him was impossible. And
the form in which his thought is expressed seems
to exclude hope. Except I shall see, he says,
/ will not ; and not rather with yearning expecta
tion, If I see, I will 1.

In this way the disciples as a body were
met by the same incredulity which they had
themselves shewn to the earliest heralds of the
Resurrection. They could hardly fail to re
member how the words of the wromen had seemed
to them to be idle tales. So true it is that the
first preaching of the Gospel called out the main
objection which is urged still. The question was
asked from the first : How can such things be
believed on the word of others ? The difficulty
is not one which has been brought to light
recently. It is as old as Christianity. And the
test which Thomas proposed is like those which
are often lightly talked of now. We shall soon
see how the difficulty was met, the test over
passed.

1 It must be added that the satisfaction of the test would
have involved a complete change in the Body of the Lord. So
St Thomas asked for something which went beyond his own
thoughts.

w. 7

98 A pause for thought.

But before touching on the sequel of the
history we must notice the solemn pause which
succeeded to the joyful excitement of Easter Day.
A time of discipline followed the time of reve
lation. For a whole week, as far as we know,
after those first few hours, the Lord was not seen.
Those who had believed were left to ponder over
and interpret and fit into life the facts which
they had gained. He who could not believe was
left to examine calmly and patiently the grounds
of his doubt. To us perhaps the silence and
the suspense seem strange; but in such great
matters there is large room for patience. We do
grievous wrong to spiritual sensibility when we
seek to hasten the momentous crises of faith.
During the space of quiet reflection and calm
communing, belief, as we cannot question, grew
more gentle without losing its power, and doubt
grew less defiant without disguising its difficulties.
So the seven days of the Paschal feast came to an
end. The sabbath followed, on which it was
impossible to leave Jerusalem. Then came the
second Lord's Day on which the disciples were
at length free to go to Galilee according to
Christ's command. But yet they did not go at
once. They lingered still in the Holy City. It
may have been that they had a vague sense that
this was to be their weekly festival ; it may have

Christ's return. 99

been that they awaited with a dim hope that now
once more the Risen Lord would appear to them
before they left the scene of their great sorrow
and their great joy. At any rate after eight
days again His disciples were within, doubtless
in the same upper room, and Thomas with them.
He had therefore not withdrawn from their com
pany even though he could not share their glad
ness ; they had not refused to admit him among
them, though his unbelief threw a shadow over
their assurance. So while they may have been
again talking of the marvels of Easter Day,
Jesus cometh, the doors being shut, and stood
in the midst, and said, Peace be unto you. We
can easily imagine that these words were suffi
cient; that in that loving Presence Thomas for
got the test which he had laid down: that
he shrank back behind his fellow-apostles, as
thoughts flashed upon him which he had been
unable to entertain before. But it was needful
that all should be laid bare before he could be
fully healed. The Lord had given His common
blessing of peace. Then saith He to Thomas,
Reach hither thy finger, and see my hands : and
reach hither thy hand, and put it into my side:
and be net faithless, but believing. He had heard
then the very phrases in which Thomas had
fashioned the defence of his doubt. At the time

7—2

100 The discovery of faith

when the Apostle was questioning the Resurrec
tion of his Lord, the Lord was listening to him
unseen. And now when with infinite condescen
sion the Lord offers what had been demanded,
the Apostle feels how immeasurably his test had
fallen below what he had reached. The im
mediate consciousness of the unchanged love of
his Master, of His penetrating knowledge, of
His living sympathy, of His sovereign majesty,
raised him at once into a new region. With one
bound he is borne upwards to the vision of the
highest truth. Refusing, as is evident from the
whole tcnour of the history, to accept the satis
faction of His own condition, Thomas answered
and said unto Him: My Lord and my God.
Thus he was strengthened to make a confession
which no one had made before. No testimony
of sense, of sight and touch, could have established
such a conviction. Flesh and blood had not
revealed it to him, but his Father in heaven.
He who had doubted, he who had honestly if
rashly given utterance to his doubts, now with
equal courage dares to say what he feels, that
his Lord is his God also. And Christ receives
the homage. Thomas had longed to gain con
viction of the manhood of the Risen Lord, and
he is privileged to declare His Divinity. He
enjoyed, as far as it can be enjoyed on earth, the

the Messing of the later Church. 101

blessing of the pure in heart, and saw God. As
we now look upon the whole narrative we can
see that the Apostle had indeed answered to his
Master's discipline. He had in a sense other
than he had foreseen not only ' died with Him/
but also risen again. Through sharp and lonely
experience he had found out what external
evidence can do, and what it cannot do. He
had made his own terms and he had known
their insufficiency. By his bitter sorrow he has
shewed us a more excellent way. He doubted,
as has been well said, that we may not
doubt : he doubted for the more confirmation
of our faith.

It remains then for us to enjoy the fruit of
his experience. Jesus saith unto him, Because
thou hast seen me thou hast believed — or perhaps
better with a half sad question: Because thou
hast seen me hast thou believed ? blessed are they
that have not seen and yet have believed. Some
there were even in that company, so the original
implies, who could take to themselves the bless
ing ; some who had heard the Easter tidings
and welcomed them with childlike joy. And
from the hour when the blessing was first pro
nounced there have been in every age a multi
tude, whom no man can number, who have known
its unspeakable power. One illustration from

102 The starting-point and

v. life is sufficient to reveal the thoughts of many
hearts. When Dr Arnold was suddenly stricken
with his mortal agony, he was seen, we are told,
lying still, with "his hands clasped, his lips
"moving, and his eyes raised upwards, as if
" engaged in prayer, when all at once he repeated,
" firmly and earnestly, ' And Jesus said unto him,
" ' Thomas, because thou hast seen thou hast be-
" ' lieved : blessed are they who have not seen and
" ' yet have believed.' "

Here then lies the central lesson of this reve
lation of the Risen Lord, the revelation of His
spiritual presence, the revelation of man's spiritual
sight. The truest, serenest, happiest faith is
within our reach. We have not lost more than
we have gained by the removal of the events of
the Gospel history far from our own times. The
last beatitude of the Gospel is the special endow
ment of the later Church. The testimony of
sense given to the Apostles, like the testimony
of word given to us, is but the starting-point
of faith. The substance of faith is not a fact
which we cannot explain away, or a conclusion
which we cannot escape, but the personal ap
prehension of a living, loving Friend. And
Christ still makes Himself known in His Church
and in each believer's heart by words of peace.
He is still with us the same as eighteen

the end of Faith. 103

hundred years ago, unchanged and unchange- v.
able, the same yesterday, to-day, and for ever. Hebr. xiii.

But while this is so : while no outward effort,
no force of argument, can carry us into the region
which contains the object of faith, we must notice
how tenderly the Lord deals with the doubter
who is ready to believe, and with what wise
tolerance the Christian society keeps within its
pale him whom a ruthless logic might have
declared to be a denier of the Gospel. The
society continues the gift of a soothing fellowship.
The Lord places within the reach of him who
had not ceased to be a disciple the evidence
which He asks. By such help he was enabled
to rise above himself. If indeed the Risen Christ
had been no more than Thomas could have
proved by his touch, then indeed the very fulfil
ment of his test would have destroyed the
Apostle's real hope. As it was, he gained the
conviction which he sought, and through this
the Lord called him to a better mind.

Be not faithless, Christ said, bat believing.
Doubts are not unbelief, and yet they open the
way to unbelief. If they are not resolutely faced, if
they are allowed to float about like unsubstantial
shadows, if they are alleged as excuses for the
neglect of practical duties, if they are cherished as

104 Doubts affected and

v. signs of superior intelligence, the history of St
Thomas has no encouragement for those who feel
them. The Lord revealed Himself to Thomas not
while he kept himself apart in proud isolation, or
in lonely despondency, but when he was joined to
the company of his fellow-apostles, though he
could not share their confidence. Doubts are
often dallied with : and still worse, they are often
affected. It is strange that the hypocrisy of
scepticism should be looked upon as less repul
sive than the affectation of belief, yet in the
present day it has become almost a fashion for
men to repeat doubts on the gravest questions
without the least sense of personal responsibility.
Nothing is more common than to be told by easy
talkers that this is impossible and that that has
been disproved, when a very little inquiry will
shew that these doubters upon trust have never
even seriously attempted to examine the con
ditions of the problems which they presume to
decide. For such hope lies in a spiritual con
version. Christ has no promises for dishonest
doubt any more than for unreal faith.

But there are real doubts; and if any are
perplexed by difficulties which they feel to be an
actual burden and sorrow, for them the revelation
to St Thomas has a message of hope. Let these
have patience under their trial; let them gain,

doubts faced. 105

if they can, some spaces for quiet thought; let v.
them consider carefully how far their difficulties
belong necessarily to the subject to which they
attach ; let them try to conceive some way by
which the difficulties could have been avoided;
and then when they have arranged all, let them
count up the loss and gain on this imaginary
plan. The result will be, if the past can be
trusted, that they will find signs of a Divine pre
sence and a Divine foresight even in that which
has perplexed them.

Christianity shrinks from no test while it
transcends all. If therefore doubts come we must
not dally with them or put them by, but bring
them into a definite form, and question them.
And in God's good time they will, as of old, prove
an occasion for fuller, unanticipated knowledge.
The words stand written for the latest age : Be
not, or more literally, Become not faithless, but
believing. Become not : the final issues of faith
and unbelief are slowly reached. But there is
no stationariness in the spiritual life. We must
at each moment either be moving forwards to
fuller assurance and clearer vision, or backwards
to a dull insensibility. We may discern little ;
we may think that the prospect is closed against
us by insuperable barriers ; but if our eyes are
steadily turned towards the light, if we love the

106 Hearing and sight.

T. Lord's appearing, He will reveal Himself at last.
We shall then see that which we have by sin lost
the power of seeing now. The eye of the spirit
will see what the eye of flesh cannot see. As
yet the Fall has left us blind, though we can still
hear the voice of God in the stillness of the soul1.
We hear His voice though we cannot see His
shape. But it will not always be so. The bless
ing of faith shall be crowned by the blessing of
fruition. The Kisen Christ will fulfil His own
benediction : Blessed are the pure in heart, for
they shall see God.

3 This thought finds a most striking expression in two lines
of a Coventry Miracle Play (quoted by Dr Macdonakl, England's
Antiphon,p.25). Adarn replies to the Divine question after
the Fall,

' Ah Lord ! for sin our flowers do fade :
I hear Thy voice, but I see Thee nought.'

VI.

THE REVELATION IN THE WORK OF
LIFE.

108

npooiAC Ae H'AH pNOMeNHC ICTH MHCOYC etc TON

ON* OY MGNTOI HAeiCAN 01 MA0HTAI OTI MHCOYC

ecTiN. Ae'rei OYN AYTO?C MHCOYC HAIAIA, MH TI npoc-
([jAriON e'xeTe; AneKpi'0HCAN AY'TOJ Of 6 Ae eineN
AYTO?C BAAGTG eic TA AeliA MepH TOY nAoioy TO

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I'CXYON Ano TOY nAnieoYC TCON ixOY^N-

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CAC OTI 6 KYplOC GCTIN, TON GHeNAYTHN AieZuOCATO,
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Ane'BucAN eic THN THN BAe'noYciN ANQpAKiAN KCIMCNHN
KAI d^ApiON eniKeiMeNON KAI ApTON. Ae'fei AYTO?C [6]
MHCOYC 'ENe'fKATe Ano TO>N oyApiooN d)N erriACATe NYN.
ANeBu OYN ZI'MCON TTeTpoc KAI efAKYCCN TO AI'KTYON eic

THN |~HN M6CTON IX0YOON MepAAOON CKATON HGNTHKONTA

TpicoN* KA'I TOCOY'TOON ONTOON OY'K ecx'cGH TO AIKTYON.
Aepei AYTO?C [6] MHCOYC AeYTe ApiCTHCATC. oyAeic

fcTOAMA TOC)N MA0HTCON e2eTACAI AYTON ZY' TIC el J

eiAoTec OTI d KYpioc ecTiN. epyeTAi MHCOYC KAI AAM-

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OMOI'GOC. TOYTO H'AH TpiTON ec})ANepoo9H MHCOYC TO?C
MA0HTA?c epepOeic t

100

But when day was now breaking, Jesus stood on the
beach: howbeit the disciples knew not that it was Jesus.
Jesus therefore saith unto them, Children, have ye aught to
eat? They answered him, No. And he said unto them,
Cast the net on the right side of the boat, and ye shall find.
They cast therefore, and now they were not able to draw it
for the 'multitude of fishes. That disciple therefore whom
Jesus loved saith unto Peter, It is the Lord. So wJien
Simon Peter heard that it was the Lord, he girt his coat
about him ( for he was naked], and cast himself into the sea.
But the other disciples came in the little boat (for tJiey
were not far from the land, but about two hundred cubits
off], dragging the net full of fishes. So when they got out
upon the land, they see a fire of coals there, and fish laid
thereon, and bread. Jesus saith unto them, Bring of the
fish which ye have now taken. Simon Peter therefore went
up, and drew the net to land, full of great fishes, a hundred
and fifty and three: and for all there were so many, the net
was not rent. Jesus saith unto them, Come and break your
fast. And none of the disciples durst inquire of him, Who
art thou ? knowing that it was the Lord. Jesus cometh, and
taketh the bread, and giveth them, and the fish likewise.
This is now the third time that Jesus was manifested to
the disciples, after that he was risen from the dead.

JOHN xxi. 1 — 14.

ACJ)HCGa YMAC OpcfUNOyC, ep)(OMA! TTpOC

I will not leave you desolate : I come unto you.

JOHN xiv, 18,

THE REVELATION' IN THE WORK OF
LIFE.

are now brought to the beginning of a
new series of Revelations of the Risen Christ,
which the Revelation made to St Thomas serves
to introduce. Hitherto Christ has for the most
part so made Himself known as to convince His
disciples that hereafter their fellowship with Him
would be perfected in some new fashion: that
it behoved Him to suffer: that He was wholly
the same if wholly changed : that they were
empowered to carry forward in His stead and by
His commission the work which He had begun.
The Revelation to St Thomas was so far like the
Revelations of Easter-Day that it was given to
call out personal faith by sensible signs ; yet it did
this in such a way as to make clear the fact that
Christ is most truly with His Church by an invisi
ble spiritual presence, by an abiding spiritual power.
It claimed the exercise of a spiritual sense in man
for the apprehension of the Lord's true nature.

TI.

112 Character of the second group of

vi. It brought the promise of a special blessing on
the age to come. In the Revelations which
followed, so far as they have been recorded in
detail, the Lord throws light upon that mysterious
future. He comes to those who are familiar with
the truth of His Resurrection. He comes no
longer to create faith, but to point out some
salient features in the history of the propagation
of the faith, speaking, as it is summed up in the
Acts i. 3. Acts, the tilings concerning the Kingdom of God.
The central thoughts are no more connected
with the Passion and the Old Testament, but
with the Return and the progress of the Church.

Thus the whole scope of the revelation of the
Risen Christ is changed, and for a time the scene
is changed also. The two appearances recorded
after that on the second Lord's Day took place in
Galilee. The lake and the mountain which had
witnessed the beginning of Christ's preparatory
teaching were again chosen to witness the be
ginning of His work in glory. And even in these
outward details there is a correspondence and a
harmony which ought not to be overlooked. They
help to place us at the right point of sight for
interpreting the lessons which lie beneath.

This is obviously true with regard to the
narrative of the second miraculous draught of
fishes in the last chapter of St John's Gospel.

revelations of the Risen Lord. 113

The narrative is so like and yet so unlike the
corresponding narrative in St Luke, that we feel v.
that they must preserve two aspects of the
same spiritual truth : that the one is designed to
help us to understand the other : that those
who connected their call to be fishers of men
with the first, must have found in the second
a fuller and more joyful parable of their office.
It lies upon the surface that the one history
presents the office of the apostles in relation to
the Christ still battling on earth: the other in
relation to the same Christ victorious over death.
Then the Lord was with them on the waters:
here He stands upon the beach while they do His
bidding. There the net began to break and the
ships to sink : here though the fish were so many
the net ivas not rent. There St Peter, when he
dimly felt who He was that had wrought the
work, prayed Him to depart from him, as unable
to endure His holy Presence : here when he
heard that it was the Lord, he cast himself into
the sea, as unwilling to wait even until the
vessel could carry him to the Saviour whom he
had regained.

But without dwelling further upon these dif
ferences, which each one can trace out for himself,
I would rather observe generally how in this
history the old places, and the old work, and the
W. 8

114 Work and experience

vi. old necessities are again used and ennobled in the
light of the Resurrection. The sea of Galilee, by
which the multitudes had gathered to hear the
word, and whose waves Christ had stilled on the
stormy night, once more is hallowed by His
Presence. The fisherman's labour once more is
taken as a lively image of apostolic toil in the
Apoc. x\ii. many waters, which are peoples and 'multitudes
and nations. The fruitless efforts confessed once
more call out the word of power and blessing.
The Risen Christ shews Himself once more to be
the same, guiding, disciplining, cheering His fol
lowers as aforetime, even if in another form.

And this appears to be the characteristic
lesson of this particular manifestation. It is the
sign which lays open to us Christ's action through
the common course of life. He is recognised not
by His Person but by His working. The gift of
success and the gift of refreshment are seen to
belong to Him and to make Him known.

This will appear clearly if we follow the narra
tive. There had been, so far as we know, another
period of loneliness and silence in the experience
of the Church, but this time without the sorrow
of one doubt. The disciples had returned to
Galilee, waiting for the fulfilment of the promise
of the Easter Morning. Meanwhile they resumed
their abandoned craft; and there is something

old and new. 115

VI.

sublime in the trustful patience with which they
thus calmly went back to ordinary business in the
prospect of the great future ready to be revealed.
Never would it have been more natural for men
to thrust all common occupations into the back
ground : to yield to the absorbing thoughts of the
Divine Presence which they had realised and of
the unknown destiny to which they were called :
to forget the simple claims of daily life. But past
discipline had at least taught those who knew
Christ best to wait. And during this time of
solemn suspense there was nothing out of har
mony with the true conception of their position,
when St Peter said to the little group assembled
together with him, I go a fishing, and they an
swered at once, We also go with thee. It seems
indeed that this had been their custom since their
return to their old home, for it is said on that
night they caught nothing, as though there was
something unusual in their ill success. Perhaps
their failure may have recalled the like occurrence
three short years before, which had been the
turning-point of their lives. So much they knew
that their own efforts were in vain. But when
day was now breaking— the time described is the
first beginning of dawn— Jesus stood on the beach :
howbeit the disciples knew not that it was Jesus.
Even though their hearts must have been full of

8—2

116 The revelation gained by

Him, there was nothing in the Stranger a hundred
yards off by the waterside to suggest that this
was He. Nor did His voice reveal Him to them
as at first to Mary Magdalene. He would now
manifest Himself in some other way, not by the
personal address, not by the prints of nail and
spear, but by His works to the seeing heart. So
the command was given and obeyed. The bless
ing followed ; and at once the disciple whom Jesus
loved — he who was in closest sympathy with Him
— saith unto Peter, It is the Lord, not ' my Lord '
or ' our Lord/ still less ' our Master,' but with the
fullest recognition of His authority, It is the Lord.
Tried by the ordinary processes of reasoning, the
conclusion was precarious. But there is a logic of
the soul which deals with questions of the higher
life, and St John trusted it. He recognised the
insight, the power, the love which belonged to
One only. And when the truth found utterance
the others acknowledged it.

The sign was given : the lesson was read : the
net/wW of great fishes was drawn unbroken to the
land. Part of the prize had been rendered to the
Lord. Then followed a new marvel. Jesus saith
unto them, Come and breakfast: 'breakfast' and
not 'dine,' as in preparation for the day's work
and not in refreshment after it. The disciples
had seen a fire when they landed and fish laid

the interpretation of acts. 117

thereon and bread. He who had asked them for vi.
meat and had taken of what they had caught had
not needed their assistance. But Christ demands
much when He is about to do much. And while
they had worked, He had provided for them. He
required their labour and not the fruits of their
labour. He was Himself their host, waiting to
give rather than to receive. By this fresh act
they saw again who the Stranger must be. They
would without doubt gladly have heard from His
own lips the familiar words, ' It is I.' But it was
His will at present to speak only by what He
did. And none of the disciples durst inquire
of Him, Who art Thou? knowing that it was
the Lord. Then once again as He had fed the
multitudes by their hand, on the borders of the
same lake, He now feeds them : He cometh and
taketh the bread and giveth them, and the fish
likewise.

It would be easy to point out spiritual types
in the circumstances of this morning meal of the
Lord, which stands in striking contrast to the
Last Supper, but such topics are best reserved for
private study. It is more important now that we
should notice the conditions under which the
Lord was manifested this third time to the repre
sentatives of His Church. All the revelations of
the Risen Christ are, as we have seen, helps

118 Christ seen in His acts by faith.

TI. towards the realisation of His true but invisible
Presence with ourselves ; and this one teaches us
to know Him both in the history of the Church
and in the brief course of our own lives by the
blessings which follow obedience to His word. It
appears that even to the last the disciples ' knew
' the Lord ' only through the interpretation which
they put upon their own experience. Not till
afterwards did Christ speak so as to shew Him
self to them in word. The meal, as it seems,
was eaten in silence. No thanksgiving was pro
nounced. The revelation, as has been already
said, was clear to the seeing heart. Without
patient obedience, without cheerful labour, with
out loving insight, those to whom the Lord came
would not have known Him. He would have
been to them only as one mere chance wayfarer
who had crossed their path. This is the uniform

John xiv. law. The world beholdeth Me no more, but ye
behold Me, is the final promise to the faithful.

John ii. ii. At His first miracle Christ manifested His glory,
and His disciples — His disciples and not others —
believed on Him. Here at His last miracle He
manifested Himself, He was manifested, according
to His pleasure, and faith apprehended Him. It
was in vain that His brethren, in a moment of

Johnvii. 4. unbelief, bade Him manifest Himself to the world.
From the world which has not the will to obey, or

The condition of waiting. 119

the eye to see, the true Christ, the Risen Christ, vr.
must be always hidden.

The lesson is one which we cannot afford to
neglect. Day by day the circumstances of that
night and that morning on the Galilsean lake are
being repeated among ourselves. Signs of Christ's
Presence are offered to us which we can read or
leave unregarded. And if we would look upon
Him, as He stands on the solid shore while we
are still tossed upon the waters, we must wait
and work and obey. Then, though the night be
long, He will manifest Himself to us as the day

breaks.

We must wait. If we reflect, this is perhaps
the lesson of the Great Forty Days, which will
strike us most. The weeks of silence which in
tervened in that brief period of watching are
marvellously eloquent. And as it was then it is
still. We cannot prescribe the time for the
Divine Appearance. Perhaps we need to learn
and to feel that we are alone. There are seasons
in the history of the Church and in our own lives
when there is no open vision. There are seasons T Sam-
again of refreshment and preparation, when the
voice of the Lord comes to us above the storm, it
may be, or through the still calm. But Christ is
no nearer at one time than at the other, and our

1 20 The conditions of working

vi. one prayer should rise unceasingly : Speak, Lord,
i Sum. in. for Thy servant heareth, as Thou wilt, when Thou
wilt

We must work. We must pursue our ap
pointed task, till a new command comes. It may
seem a poor and dull thing to go back from
scenes of great excitement and lofty expectation
to simple duties which belonged to an earlier
time. But that, we see, is the method of God.
Perhaps it will be through these that the higher
call will come: perhaps no higher call will ever
come to us. But our duty is still the same. We
cannot tell the value of any particular service
either for the society or for our own training.
Much must be done to the end of the workman's
life, which is a preparation only. The Baptist
continued to labour as he had first laboured,
John iii. though he knew and confessed, I must decrease.

We must obey. The order is given at last
(so we are inclined to fancy), at an ill-chosen
moment. We are wearied with long arid fruitless
toil. The favourable time has passed. We think
that experience has made us acquainted with the
conditions of hope, and we hope no longer. More
over the order is given by one whom we do not
recognise. But nevertheless it is clear and pre
cise. We remember past crises not unlike that
in which we are placed, when such an order was

and of obedience. 121

proved to be divine. And happy are we if we vi.
dare to trust the bidding which sounds in our
hearts, to acknowledge the special call which
brings home to us that vague, general, Presence
in which we profess to believe. Then in the
sequel of late and unlooked for success, as it may
be, we shall know Him from whom it came.

In one sense it will be always true that we
shall toil in the night : true that the gathering of
the Church will be in the night: true that we
shall be tempted to say within ourselves, We have
taken nothing. Even so we can strive, God helping
us, to win our own souls in patience) and to win Luke xii.
souls for Him, till the day break and the shadows "
depart, waiting, working, obeying; and on the
Great Morning, when there shall be no more sea, Apoc. xxi.
no more storm and peril and change, the Lord
will stand ready to welcome us with the gifts of
His eternal Kingdom ; whence, even now, though
unseen, He beholds every disappointment and
every effort.

In the meantime, during our brief space of
toil, by unexpected and strange ways, His promise
finds fulfilment. He does not leave His people
desolate, though they do not always or at once
recognise their visitation. Not once or twice only,
but as often the cleansed eye is turned to revolu
tions of society or to revolutions of thought, to the

122 Christ comes.

breaking of a new day over the restless waters of
life, the believer knows by an access of power, of
knowledge, of love, that His words are true :
/ come to you.

VII.

THE REVELATION THROUGH ACTIVE
WORK.

"Ore OYN Hp/CTHCAN Aerei TO> ZIMCONI FTerpcp 6

OyC ZlMCON NOOANOY, AfAHAC MG TTAeON TOYTCON ;

Aepei AYTCO NAI, Kypie, cy O?AAC on 4>iAo> ce. Aepei

O) BdcKG TA ApNIA MOy. Aef6l AYTCO HAAlN AGY-

ZIMOOM 'IOWJOY, AfAnAc Me; Ae'rei AYTOJ NAI';
, CY OI'AAC OTI cj)iAco ce. Aepei AYTC!) Ho /MAIN e TA
rrpoBATiA MOY. Ae'rei AYTCO TO rp/TON Z/MCON NCOANOY,
(J)iAe?c Me ; eAYnnGH 6 fferpoc OTI elrreN AYTCO TO
TpiTON 4>iAeTc Me ; KAI elneN AYTO> Kfpie, HANTA CY
oTAAC, CY riN03CKeic OTI (J)iA(o ce. Aerei AYTCO MHCOYC
BdcKe TA npc-BATiA MOY. AMHN AMHN Ae'rco coi, ore
HC NecoTepoc, ezcoNNYec CGAYTON KAI nepienATeic onoy
HGeAec OTAN Ae rnpACHC, eKTeNeic TAC yeTpAc COY,
KAI A'AAOC zcocei ce KAI oi'cei onoy oy GeAeic. TOYTO

At eiTTCN CHMA/NOON no/0) 6ANATO) AolAC€l TON

KAI TOYTO eino^N Ae'rei AYTOJ 'AKoAoyGei MOI.

125

So when they had broken their fast, Jesus saith to Simon
Peter Simon, son of John, lovest thou me more than these ?
lie saith unto him, Yea, Lord; thou knowest that I love
thee. He saith unto him, Feed my lambs. He saith to him
again a second time, Simon, son of John, lovest thou me?
He saith unto him, Yea, Lord; thou knowest that I love
thee. He saith unto him, Tend my sheep. He saith unto
him the third time, Simon, son of John, lovest thou me?
Peter was grieved because he said unto him the third time,
Lovest thou me ? And he said unto him, Lord, thou knowest
all things ; thou knowest that I love thee. Jesus saith unto
him, Feed my sheep. Verily, verily, I say unto thee, When
thou wast young, thou girdedst thyself, and walkedst whither
thou wouldest : but when thou shalt be old, thou shalt stretch
forth thy hands, and another shall gird thee, and carry thee
whitJier thou wouldest not. Now this he spake, signifying by
what manner of death he should glorify God. And when fa
had spoken this, he saith unto him, Follow me.

JOHN xxi. 15 — 19.

TH CTTOyAH MH OKNHpOi, Tcu TTNeyMATI Z60NT6C, TO>

AoyAeyoNTec.

In diligence not slothful ; fervent in spirit ; serving
Lord.

ROM. xii. 11.

THE REVELATION IN TEE WORK OF LIFE:
THE SERVICE OF WORKING.

"V\TE have seen that the Revelation of the vn.

Risen Lord by the sea of Tiberias shews
in a figure the general character of the apostolic
work — a work laid upon all Christians in different
ways — and of the light that comes through it :
how that waiting, labouring, obeying, the servants
of the Lord will in due time know that He is
with them by gifts of success and by gifts of
refreshment. This universal lesson is illustrated
in the sequel of the narrative by a portraiture of
two great types of apostolic service, the service
of active energy and the service of patient wait
ing, the service of St Peter and the service of St
John, the one consummated in the martyrdom of
death, the other wrought out to the end in the
martyrdom of life.

In this respect the second part of the history
develops what has been indicated in the first.

128 Two forms of service

For the characteristic differences of the two
apostles, of the two forms of service, can be seen
in the circumstances of the miracle. St John was
the first to recognise the Lord from the fisher's
boat, but St Peter was the first to join Him. It
was enough for St John to know that the Lord
was near, and to guard the prize which He had
given, and to tarry till in due order he was carried
to His feet. But St Peter could bear no delay.
Even if the ship was not far from the land he
must cast himself into the sea that he might by
however little be sooner with the Lord. On the
one side there is the clear vision which looks
straight to the heart of things, the calm trust
which reposes in the Divine guidance, the self-
sacrifice in which self is forgotten. On the other
side there is the prompt resolve which takes no
count of the cost, the courageous activity which
dares all things, the self-sacrifice in which self is
offered. Both types of service are consecrated ;
and it is well that we should recognise both with
equal thankfulness.

When they had broken their fast, we read,
Jesus saith to Simon Peter, Simon, son of John,
lovest thou me more than these, more that is
than these thy fellow disciples, whose love is seen
in their silent devotion. Every word was charged
with a fulness of meaning. The name so spoken

The question and answer. 129

— Simon son of John — recalled the two noblest vii.

moments in the apostle's life, the one when he

was first brought to Christ, and Jesus looked John i.

upon him and said, Thou art Simon the son of

John, thou shalt be called Cephas. The other,

when after his great confession, Jesus said unto Matt. xvi.

him, Blessed art thou, Simon Bar-Jonah, for flesh I7'

and Uood hath not revealed it unto thee, but my

Father which is in heaven. And I also say unto

thee, That thou art Peter, and upon this rock

I will build my Church. Had he then justified

this name — the Rock-man ? He had ventured to

say on the Eve of the Passion, If all shall fceMatt.xxvi

offended in Thee, I will never be offended. Lord ?3i

M John xm,

.../ will lay down my life for Thee. How had 37-
he fulfilled these bold promises ? We can all feel
that the swift retrospect thus called up must have
been full of sadness. But at the same time it
brought an opportunity for a humbler expression
of attachment. The love of which Christ spoke
was something absolute, heavenly, eternal : St
Peter had not, as he had painfully learnt, reached
to the pure heights of such love, but even in the
depths of his sorrow and humiliation he was sure
of his personal affection. He raises now no ques
tion of comparison with others. He will not even
trust to his own self-knowledge. He appeals to
Christ Himself as witness to his words. Yea,
w. 9

130 The first and second charges.

vn. Lord, thou knowest that I love Thee — love Thee,
not as Thou requirest, not as I would, but with
a true devotion. St Peter on this occasion had
not overrated his strength, and so he was able to
receive the Lord's commission ; He saith unto
him, Feed my lambs. The fisher's work was to
be followed by the shepherd's work. Those who
were brought within the Church were to be
watched with untiring solicitude.

The first, the simplest part of the apostolic
charge, is to provide Christ's little ones with that
which is needed for their support ; but it is not
all. He saith to him again a second time, Simon,
son of John, lovest thou me ? The Lord repeats
the word for ' love ' which He had used before,
but He no longer adds the reference to the
apostle's abandoned claim, ' more than these.' So
far He accepts his confession while He proves it
still further. St Peter however has nothing to
change, nothing to add. His answer is literally
the same as before. Tea, Lord, Thou knowest that
I love Thee. At once a new charge follows. He
saith to him, Tend — shepherd (not simply feed) —
my sheep (not lambs). If there are the young and
the weak and the ignorant to be fed, there are
also the mature and the vigorous to be guided. The
shepherd must rule no less than feed. And to do
this wisely and well is a harder work than the first.

The trial of the third question. 131

Yet something more remained. The proof of vii.
St Peter was not yet completed, the office of St
Peter was not yet fully set forth. He saith unto
him the third time, Simon, son of John, lovest thou
Me — and now the Lord used the apostle's own
word for love— lovest thou Me, that is, as thou
sayest thyself, and not as I asked before ? lovest
thou Me with the affection which will give up all
for a friend ? The form of the question could not
but touch St Peter to the quick. If the three
questions recalled his three denials, the language
of this last must have vividly brought back to
him his failure even in personal devotion at the
moment of trial. Peter was grieved because He
said unto him the third time, Lovest thou me,
not merely that the question was put again, but
that it was so put as to cast a doubt even on the
modified love which he had professed; and the
strength of his grief lay in the deep consciousness
that the doubt was justified by the past. Yet
even in this extremity he has a sure trust. He
leaves out the affirmation which he had made
before, and throws himself wholly upon Christ.
Lord, he says, Thou knowest all things— Thou
knowest my false confidence, my bold words, my
miserable failures, my bitter tears — Thou knowest
my Easter joy and my patient waiting since —
Thou knowest all things, and, at this moment

9—2

132 The issue of St Peters life.

reading my heart as I cannot read it, Thou seest
that I love Thee, love Thee even as I said. The
appeal was not in vain. Jesus saith unto him,
Feed my sheep. Feed my sheep, as He had said
before, Feed my lambs : 'Feed' and not ' tend' or
' shepherd ' only. This was the final commission ;
and if it is hard to guide the full-grown Christian
with wise authority, it is still harder to provide in
due season that which shall maintain and increase
the fruitfulness of his life. But this also belongs
to the shepherd's work. Every ministry of tender
anxiety and gentle forethought must be rendered
to the strong as well as to the weak. To do this
is the highest and noblest triumph of pastoral

care.

St Peter had learnt what he was to do for
others : what, he might ask, would be the issue
for himself. The Lord anticipated the inquiry.
Verily, verily, I say unto thee, when thou wast
younger, thou girdedst thyself and walkedst whither
thou wouldest: but when thou shalt be old, thou
shalt sir etch forth thy hands and another shall gird
thee, and carry thee whither thou wouldest not.
The words could not but appear at the time dark
and mysterious. So much could be seen that
they told of an end of utter powerlessness, of a
time when the apostle should be helpless in the
hands of others, held in bondage and incapable of

The type of active service. 133

resistance. They had a deeper and more tragic vn-
meaning, which was as yet hidden ; but this and
much more was shadowed out in the two words
which the Lord added : When He had spoken this,
He saith unto him, Follow me : follow Me, though
hereafter the spiritual eye alone will see Me:
follow Me, though the way, as far as it is opened,
will seem strange : follow Me, though the end, as
far as this earth is concerned, will be death upon
the Cross.

The narrative read thus simply and literally
presents, in a most impressive shape, the founda
tion, the character, the issue of the active service
of Christ. The foundation is love : the character
is considerate thoughtfulness : the issue is self-
surrender. The lessons are, no doubt, in the
fullest sense for those to whom the oversight of
Christ's flock is committed ; but in a most true
sense they are for all to whom God has given
energy and strength, the power of action and the
zeal for movement.

Love, love to Christ, which is the one sure
spring of love to men, is the foundation of service.
It is the first condition of the divine charge, and
the second, and the third. It is the spirit of the
new Covenant which burns not to consume but to
purify. In the prospect of work for others or

134 The service of love,

vii. for ourselves we can always hear the one question
in the stillness of our souls, ' Lovest thou me ? '
Love may not, cannot, be attained in its fulness
at once; but the Person of Christ, if indeed we
see Him as He is presented to us in the Gospels,
will kindle that direct affection out of which it
comes. If our hearts were less dull we could not
study the changing scenes of His unchanging love,
or attempt to describe them to others, without
answering the silent appeal which they make to
us in St Peter's words: Lord, Thou knowest that
I love Thee ; yes, and still more, these which are
Thine and not mine, these who fall under my
influence in the various relations of life, for Thy
sake.

The foundation of service is love, the rule of
service is thought-fulness. If we are to do Christ's
work we must consider more patiently than we
commonly do the requirements of those whom we
have to serve. There is not one method, one voice
for all. Here there is need of the tenderest sim
plicity : there of the wisest authority : there of
the ripest result of long reflection. The true
teacher, and as Christians we are all teachers, will
temper the application of his experience with
anxious care. It is to our great loss, we must all
sadly confess, that we forget now the lambs and
now the sheep of Christ's flock. The former too

thoughtfulness and self -surrender. 135

often perish through our grievous fault for lack of vu.
food, and the latter for lack of guidance.

The service which rests on love and is ruled
by thoughtfulness issues in self-surrender. The
impetuous vigour of early days loses its self-con
fidence without losing its strength. The servant
who has wrought much for his Lord has learned
to trust Him. His joy is when no choice is left:
his freedom is to give up his own desire. The
sentence which sounds at first like a sentence of
hopeless bondage receives a new meaning. As the
outward man is confined more and more closely,
the inward man, by God's grace, grows to fuller
proportions. And he to whom Christ speaks can
interpret as a last promise of conformity to Him
self the solemn words: Another shall gird thee,
and carry thee whither thou wouldest not.

The tradition of the death of St Peter offers
a striking commentary on the thoughts which
are thus suggested. On the eve of his martyrdom,
as it is said, the friends of the apostle obtained
the means for his escape. They pleaded the deso
lation of the Church. He may have remembered
his deliverance by the angel from Herod's prison.
And so he yielded to their prayers. The city was
now left and he was hastening along the Appian
way, when the Lord met him. Lord, whither
goest thou ? was his one eager question ; and the

om.

136 St Peter's Martyrd

reply followed, < I go to Rome to be crucified again
' for thee.'

Next morning the prisoner was found by the
keepers in his cell; and St Peter gained the
fulfilment of the Lord's words and followed Him
even to the cross.

The tradition may be only a thought clothed
in an outward dress, but it gathers up with singu
lar power and beauty the sum of what has been
said. If that Divine Figure rises before us in the
crisis of our trial, service will be transfigured by
the glory of Him who came not to be ministered
unto, but to minister. So looking to Christ we
shall come to understand little by little the mean
ing of His command, sufficient alone to move, to
guide, to support, Follow Me.

VIII.

THE REVELATION THROUGH PATIENT
WAITING.

138

^EnicTPACJ)eic d TTerpoc BAenei TON MAGHTHN ON

nA 0 Income AKOAOY00YNTA, OC KAI ANenCCCN eN

TO) AeinNcp en) TO cmeoc AYTOY KAI eTneN Kfpie, TIC
€CTIN 6 TTAp6\AiAoYc ce ; TOYTON OYN IAOC.N d TTeTpoc
Aepei TO) NHCOY Kfpie, OYTOC Ae TI; Aepei AYTO) 6
IHCOYC TAN AYTON OeAoo MGNEIN eoac epyoMAi, TI npoc
ce; CY MOI AKoAoYOei. 'ElHAGeN OYN OYTOC d Adpoc
eic TOYC AAeAc{)OYc OTI d MAOHTHC eKeiNOc OYK AHO-
GNHCKei. OYK eTneN Ae AYTO> d 'Income OTI OYK
AnoONHCKei, AAA"EAN AY'TON GeAoo MeNeiN eo^c
MAI, TI' npoc ce ;

139

Peter, turning about, seeth the disciple whom Jesus loved
following ; which also leaned back on his breast at the sup
per, and said, Lord, who is he that betrayeth thee ? Peter
therefore seeing him saith to Jesus, Lord, and what shall
this man do ? Jesus saith unto him, If I will that he tarry
till I come, what is that to thee ? follow thou me. This say
ing therefore went forth among the brethren, that that disciple
should not die : yet Jesus said not unto him, that he should
not die ; but, If I will that he tarry till 1 come, what is that
to thee ?

JOHN xxi. 20—23.

TH eAni'Ai yAi'poNTec, TH GArfei ynoMeNONTec, TH

Rejoicing in hope; patient in tribulation; continuing
stcdfastly in prayer.

ROM. xii. 12.

THE REVELATION IN THE WORK OF LIFE:
THE SERVICE OF WAITING.

last record of St John's Gospel brings vin.
before us a singular phase of early Christian
thought and of early Christian error. There was,
as we know from the Epistles, a widely-spread
belief in the apostolic age that the Lord would
return in glory before the first generation of be
lievers had passed away, to exercise His power as
Judge and King over the world. The belief was
true in its spiritual essence, but false so far as it was
clothed by human enthusiasm in a material shape.
The Lord did come at the time expected. He did
execute vengeance and assume sovereignty, but
otherwise than men had dreamt. So it always
has been : so, we must conclude, it always will be.
The comings of the Lord are not such events as
we look for. Perhaps they are unregarded by
those who witness them ; but they are not there
fore less real or less momentous.

In this respect the fulfilment of the words of
Christ, in which He said that some who heard

142 The coming of the Lord.

vni. Him should 'not taste of death till the Son of
' man came in His kingdom/ may help us to inter
pret other crises.

We can now perhaps with some difficulty un
derstand in part what the destruction of the Holy
City — that shaking not of the earth only but also
of heaven — was for those who had been reared in
Judaism ; how that terrible catastrophe closed a
period in the divine revelation ; how the Christian
Church became thenceforth the sole appointed
seat of God's Presence with men : how a society,
universal in its teaching and constitution and
range, was substituted finally and for ever in
place of that which had prepared the way for it.
We can, I say, see this now, and acknowledge the
coming of the Lord, when distant -objects appear
in their true proportions — and it will be well if
the lesson helps us to know the day of our visita
tion — but the first Christians, in the confusion of
their conflicts, could not see it. They had de
cided in what way Christ should come, and so
looked for the establishment of their own belief
and not of His promise. When St John alone
remained of the twelve, they still clung to their
fancies, and they found in words addressed to him
a confirmation of their error. The saying went
forth among the brethren that that disciple should
not die. He at least, so they supposed, would

Following and waiting. 143

remain alive on earth to meet the returning vm.
Lord ; and so strong was the conviction that even
when the apostle was laid to rest, it was reported
for centuries that the dust above his grave was
gently moved by the breathing of the saint be
neath not dead but sleeping. St John had heard
of the wrong use which had been made of Christ's
words and in the passage before us he corrects it.
The mode of correction is remarkable. For he
corrects the popular error not by any argument,
not by any fresh interpretation, not by any de
cision of authority, but simply by repeating the
actual phrase which was spoken. It might be
that the Lord had some purpose with regard to
him which he could not anticipate. At any rate
it was not his part to determine beforehand all
that He must mean. The whole Truth was in
His own language. To keep to that faithfully
and patiently was to avoid error. Jesus said not
unto him that he should not die, but If I will that
he tarry till I come, what is that to thee ?

As the Evangelist recalled the words he laid
open the secret of his own life. For when we
look back we can perceive how the two mysterious
sentences spoken on that early morning by the
sea of Tiberias, ' Follow thou me/ ' If I will that
' he tarry till I come,' describe the destinies of the
two representative apostles, of whom they were

144 The silence of St Johns life

vm. spoken ; how they were fulfilled more than in the
letter ; how they mark two types of service which
must always be rendered, if the Church is to
reconcile order with progress, the service of work
ing and the service of waiting, the service of
action and the service of thought, the service of
outward effort fashioned after the likeness of
Christ's Passion and the service of inward medita
tion directed to the vision of Christ's coming, the
one, as has been well said, symbolised in the
promise of the Cross, and the other in the promise
of the Apocalypse.

We have already touched upon the service of
St Peter. We have yet to consider the service of
St John. And there is something at first sight most
strange in the place which St John occupies in the
apostolic records. He appears three times only in
the history after the Ascension, and then simply
by the side of St Peter. His brother James was
taken as the first martyr among the apostles, but
he was himself untouched. St Peter declared the
reception of the Gentiles to the apostles and
brethren at Jerusalem, but he is silent. St Paul
recounted his work, but he is silent still. He had
received for his charge the mother of the Lord,
and perhaps he remained apart in his Galilaean
home pondering over the mysteries which that
charge brought nearer to him, and finding little

tarrying till the Lord came. 145

by little the full meaning of that which he had vm.
seen and handled, as the Truth was partially
embodied by men :

"What first were guessed as points lie then knew stars."

However it was, for thirty years or more he re
mained in silence. Some might have thought
that he had been wrongly named, or admitted in
vain to the closest fellowship with his Master. But
when the time was fully come the Apocalypse
proved that he had not ceased to be a son of
Thunder; and yet later his Gospel shewed in
every line the insight of the disciple whom
Jesus loved. He tarried till the Lord came, and
then he was prepared to do the work which could
not have been done before, and (we may dare to
say) which could not have been done without
such a preparation.

What this work was which was thus slowly
matured we can in some way imagine by re
moving the Fourth Gospel from the New Testa
ment and then counting our loss. Without it we
might have asked, half sadly, as men have asked,
whether our faith was not fashioned by St Paul,
whether there was indeed any anticipation in the
Lord's own words of the issues of His work,
whether He so spoke as to meet the questionings
of a later age. With it we have for our heritage
w. 10

xi. 2

146 Waiting has

vni. what St John found at last in the Lord's teaching
through the discipline of his own experience,
thoughts of truth and unity and life which satisfy
the heart and transcend all speculation, thoughts
John viii. made facts in the Person of Christ. / am the
i2;xiv.20; fogjit Qj the worid: I am in my Father and ye in
Me and I in you: I am the Resurrection and
the Life. These divine utterances St John was
enabled to preserve for our instruction and comfort
as the Spirit called back to him in the silent
watches of his waiting what the Lord had said.
These revelations speak through all time with a
voice of strength for the feeble and a voice of
peace for the distracted. The disciple Avhom
Jesus loved tarried till his Master came, and when
He came he was ready to present Him to the
John i.4. world in His glory that the joy of believers might
be fulfilled. In such a way St John's work of wait
ing was consummated. The long silence was fol
lowed by the proclamation of the Truth which
had been silently realised. Not one hour of that
term of stillness, we can feel, was lost. And as we
look with thankfulness to the results of St John's
labour of patience we may find a lesson for our
selves. We can all, I fancy, sympathise with the
passionate zeal and stirring energy of St Peter.
There is something congenial to the spirit of our
times in his bold movement and impetuous

VIII.

its proper place. 147

courage. If our hearts are touched, we are eager
to give instant expression to our emotions. We
estimate the value of a cause by its immediate
effect. We claim that convictions should at once
vindicate their reality by conquest. If one stands
by us with eye and soul fixed, as we are sure, on
the object of our adoration, calmly and silently,
we are inclined to ask with an impatient curiosity,
strong it may be, like St Peter, in the conscious
ness of our own call to action, Lord and ivhat
shall this man do ? We are tempted perhaps to
make the prayer of Martha our own : < Lord, dost Luke*. 4o,
thou not care that he hath left us alone ? Bid
him that he help us.' In such a case it will be
our happiness to hear the Lord's answer to St
Peter, and to welcome with meekness the Lord's
reproof: If I will that he tarry till I come, what
is that to thee? Follow thou Me. Each man has
his own work to do : this one to serve, that one to
sit at the Lord's feet: this one to follow, that one
to wait. The disposition rests with Him who
claims a sovereign power over the destiny of His
disciples, and regards the well-being of all. And
just that type of devout ministry is most needful
which is most foreign to the prevailing bent.

No one who feels the sorrows of the age would
wish to disparage the new earnestness which im
pels men at present even to undisciplined and

10—2

148 Present need

viu. self-willed efforts for Christ's sake. We say rather:
Num. xi. Would God that all the Lords people were
prophets. But there are dangers in this tumult of
reawakened life. Patient watching is too often
treated at present with suspicion and stigmatized
as lukewarmness. Judgments on the deepest
mysteries are received without reflection and re
peated without inquiry. Humility is interpreted
as a confession of weakness and reserve is con
demned as a cloke for doubt. Nothing brings
such sad misgivings as this hasty, intolerant temper,
peculiar to no one party or class, which is charac
teristic of the age. If, as we cannot but believe,
the Lord is even now coming to His Church, we
shall be ill prepared to meet Him unless there be
some among us tarrying for Him in self-con
centration and silence, looking to Him and lost in
Him: men who dare to wait and stand outside the
battle in which as yet they have no part, who dare
to hold their peace till the meaning of the Spirit
is clear, who dare to refuse to accept the most
venerable human gloss as the full and final ex
ponent of the Divine Word, which still they may
be themselves quite unable to interpret.

Those who have studied the life of the Church
have often remarked that the history of the apos
tolic age has been reproduced on a large scale in
the history of Christendom. St Peter, St Paul

of patient waiting. 149

and St John occupy in succession the principal vnr.
place in the first century, each carrying forward in
due measure the work to which he ministered.
So, it is said, we may see the likeness of St Peter
in the Church of the Middle Ages, and the likeness
of St Paul in the Churches of the Reformation.
There remains then, such is the conclusion, yet
one more type of the Christian society to be realised
in the world, which shall bear the likeness of St
John. Whether this be so or not, and many things
combine to force upon us the belief that we are
approaching some great change of religious life,
the record before us lays down the one sure rule
for our guidance, whatever our special duty may
be. If we are called to action, Christ is the
Way : if we are called to thought, Christ is the
Truth. To those His command is ' Follow Me : '
to these ' Tarry till I come.' Working or waiting
our steps will be turned to Him: our souls will
hang on Him.

And waiting, as we must recognise and re
member, is a sacrifice of self, a real martyrdom no
less than working. St John by his long life, as
truly as St James by his early death, drank of the
Lord's Cup and shared in the Lord's Baptism ac- Ma.-kx.
cording to His own words. To win the soul in
patience, to bear the trial of delays, to watch for
the dawn through the chill hours which precede

150 Souls won in patience.

it, to keep fresh and unsullied the great hope
that Christ will come, without presuming to de
cide the fashion of His Coming, is a witness to the
powers of the unseen world, which the Spirit of
God alone can make possible. It is a witness
which we need at present. We ourselves, or some
among us, may be called to give it : at least we
are called to pray that it may be given. For it
seems to offer the divine antidote to the wilfulness
and dogmatism which threaten to paralyse our
strength. Our differences will be seen in their
proper dimensions if we stand as men looking for
the Return of their Lord, if Advent awakens a
faith and not only a memory. We shall learn to
tolerate the imperfections of human language if
we strive to rise through words to Him whom
they half veil and half reveal, perfect God and
perfect man, who was born and died and rose
again for us. We shall see him even now in the
consciousness of His Presence, as Life and Light
and Love, working or waiting, as it may be, if we
bear about with us the vital conviction that He
will come, how we know not, when we know not;
come once more to claim as His own every frag
ment of true thought and right action ; come to
welcome as the blessed of His Father every one
who has served Him in the disguise of the weak
and the needy and the sorrowful.

IX.

THE REVELATION OF THE KINGDOM.

152

Oi Ae eNAeKA MAOHTA'I enopeyOncAN eic THN
AAI'AN eic TO 6'poc of GTA^ATO AYTO?C 6 MHCOYC, KAI
iAoNTec AY'TON npoceKGYNHCAN, 01 Ae GAI'CTACAN. KA'I
npoceAGooN o MHCOYC eAAAnceN AYTO?C AepooN 'EA60H
MOI HACA eloYciA EN oypANO) KAI eni [jfic] fHC' nopeY~

6£NT6C OYN MA0HT6YCATe nANTA TA eGNH, BAHTIZONTGC

AYTOYC eic TO ONOMA TOY nATpoc KAI TOY Y'QY K^' TOY

Afl'oY HNeYMATOC, AlAACKONTCC AYTOYC THpe?N nANTA
OCA fe'NeTeiAAMHN YM?N' KA^I lAOY' €fOO Me6' Y^OON CIIVl)
HACAC TAC HMepAC COOC THC CYNTeAeiAC TOY

153

But the eleven disciples went into Galilee, unto the moun
tain where Jesus had appointed them. And when they saw
him, they worshipped him: but some doubted. And Jesus
came to them and spake, unto them, saying, All authority hath
been given unto me in heaven and on earth. Go ye therefore,
and make disciples of all the nations, baptizing them into
the name of the Father and of the Son and of the Holy Ghost :
teaching them to observe all things whatsoever I commanded
you : and lo, I am with you alway, even unto the end of the

world.

MATT, xxviii. 16—20.

H BACIAGI'A Toy KO'CMOY joy Kypi'oy HMOON
KAI joy XRiCToy AyToy, KAI BAciAeycei etc royc AIOONAC

TOON AICONOON.

The kingdom of the world is become the kingdom of our
Lord, and of his Christ: and he shall reign for ever and

ever.

Aroc. xi. 15.

THE REVELATION OF THE KINGDOM.

rTlHE appearance of the Risen Lord to the ix.
-•- disciples in Galilee related by St Matthew,
is in many respects different from those which
we have already considered. The record is dis
tinctively that of an appearance in Royal Majesty,
and therefore it fitly closes the first Gospel, the
Gospel of 'the Christ/ the King. The end of .
the narrative answers to the beginning. The
adoration of the Wise Men finds its counterpart
and completion in the adoration of the disciples.
The promise of the prophetic name Irnmanuel —
God with us — is fulfilled in the Lord's own assur
ance : / am with you all the days unto the end
of the world.

The scene and the circumstances of the Ap
pearance correspond with its character. The
manifestation is no longer in the upper chamber
where the disciples are assembled in fear with
closed doors ; nor yet by the shore of the restless
sea on which they have toiled in vain. It is

156 The 'mountain' the scene of the

ix. not a surprise to men lost in sorrow or doubt, as
to Mary Magdalene and the two disciples. It is
not a resolution of individual difficulties as to
St Thomas. It is not a revelation half veiled
under mysterious symbols, as by the Sea of
Tiberias. Time and place and persons appear
to have been fixed beforehand. The Lord was
seen by the disciples on the mountain where He
had appointed them. It is not possible indeed to
fix the exact locality, but it was evidently chosen

by Him with a significant purpose. Just as He
Matt v i i ] ' i c ^

nao. gone up into the mountain when He

solemnly commenced His teaching of the multi-
titudes: just as He had continued all night in
Lukcvi. prayer to God upon 'the mountain' before He
commissioned the twelve apostles; just as He
Luke ix. chose ' the mountain ' as the spot where St Peter
and St James and St John were allowed to catch a
passing glimpse of His glory : so here He stands
upon 'the mountain' when He declares the
extent, the method, the duration of His sove
reignty.

If we had St Matthew's narrative alone we
should probably suppose that none but the eleven
were present to receive the Lord's charge. In
that case the reference to 'some who doubted'
would be almost unintelligible. But the brief
summary of St Paul leads us to conclude that it

revelation of the kingdom. 157

was on this occasion that the Lord appeared to ix.
above five hundred brethren at once. We can then ^
rightly picture to ourselves the whole congrega
tion of believers now gathered once more round
their Divine Master at a spot hallowed by earlier
memories. They had received at Jerusalem the
great spiritual commission, and now they were to
learn how it should be executed. The record is
evidently brought into the narrowest compass.
At the same time every word in which the
charge is given bears the impress of Divine sove
reignty. No language can go beyond the terms
in which the Lord sets forth His absolute power.
All authority, He says,' is given unto Me in heaven
and on earth. To feel the force of such a sentence,
we must remember that He who spoke had been
crucified not many days before amidst the mock
ery of His enemies and the despair of His fol
lowers. But now He lays open the eternal issues
of that death. Not earth only but heaven is
subject to His dominion. All created being has
been brought under His sway — angels, and men,
and nature. In Him whatever before was most
widely separated has found a final unity. The
power is given Him. It represents the love of the
Father no less than the victory of the Son. It
is the pledge of the triumph of the Father's will ;
and His will is the salvation of men. Go there-

158 A kingdom of all nations.

ix. fore, the Lord continues, ' therefore/ because you
can now see the right which I have to command,
because you can now find your own weakness per
fected in my strength, because unseen powers
are leagued 011 your side, go and make disciples
of all the nations. This is the end of My king
ship, to win for Myself willing subjects : this is
the aim of your service, to unite mankind in loyal
allegiance to the truth.

Make disciples of all the notions. The grandeur
of the charge and the apparent inadequacy of the
instruments are alike surprising. Up to this
time the ministry of the disciples was restricted
Matt, x. 6. to the lost sheep of the liouse of Israel : now Israel
is reckoned among the nations. The Kisen Christ
claims for Himself not one people but all. His
kingdom is thus from the beginning revealed in
its utmost range. The fulness of time has come.
All things are ready.

If those to whom He spoke had been told
to measure their own resources, to look first to
the influences of authority or place or wisdom for
victory, they might well have despaired. But
the words that follow set aside such a misgiving.
They had simply a message to proclaim and the
blessing of a heavenly communion to offer. Here
as always the grace of God comes first, which
makes the later work of man possible. Make

Fellowship in 'the Name! 159

disciples of all the nations, the Lord says, baptizing ix.
them into — not ' in ' — the name of the Father, and
of the Son, and of the Holy Spirit. The begin
ning of discipleship lies in the reception of a
Divine gift by those who are willing to accept
it. The power through which we can render
peaceful obedience cannot originate in ourselves.
But the new Sacrament of Baptism, now first
instituted, establishes the connexion through
which the currents of the spiritual life flow, if
I may so speak, naturally. It forces us to look
away from ourselves for the strength which we
need. It concentrates our thoughts on God's
loving purpose. It offers us — sense-bound as we
are — a historical pledge that He on His part
will most surely accomplish what He has begun,
It gives us that point of support whereby we are
enabled to move the world.

The more we reflect on that brief sentence,
baptizing them into the name of the Father, and of
the Son, and of the Holy Ghost, the more we shall
feel with a living conviction that it includes the
foundation of all our confidence, the sum of all
our creed. The Divine title is declared to be a
' name ' and not ' names,' that we may hold firmly
to the Unity of the Divine Essence, while each
Person is separately mentioned that we may feel
our manifold dependence upon the one God.

160 Teaching interprets the first gift.

ix. TT Thus the name of the most Holy Trinity ex
presses all that has been made known to us of
the relation of the Godhead to ourselves, as we
are created, redeemed, sanctified. And to be
' baptized into this name ' is to be brought in
God's own way into fellowship with Him Who
has been so revealed. Just as in all other things,
the years that follow will shew how the privilege
is used or wasted. So far as we become fellow-
workers with God all later life is the gradual
realisation by faith of the blessing thus given in
its potential germ, the gradual realisation by
thought of the Truth thus shadowed out, the
fashioning of the divine image in which we were

O o

made to the divine likeness unto which we were
destined.

For the work of ' discipling the nations ' is
not completed when allegiance is pledged and
union formed. Teaching follows baptizing. Little
by little to the end of the individual life and to
the end of all time the words of Christ are ap
prehended in their fulness. The ripest believer
has not reached the limit to which he can attain.
The latest age has not exhausted the meaning of
what was once said. All experience shews us
something more in that which we have long
possessed. All progress enlarges our prospect of
the marvels of the Divine counsel. We must

Christ present all the days. 161

keep every sense open, every faculty exercised ix
if we are to do our part in furthering the spiritual
conquest of the world. In one sense all has been
done : in another sense all remains to do. No
addition can be made to God's love : no addition
can be made to Christ's words. But we on our
side can respond to the love more warmly ; . we
can enter into the words more deeply; and this
we must do, if we are not to stand still while all
around is moving. For to stand is to die.

Thus we are brought to the promise which
makes the universal mission-work of the Chris
tian, ever apprehended in the course of the ages
as vaster and more intense, practicable for every
one of us. The Christian is not alone even if he
seems to be alone. Lo I am with you, Christ
said, all the days — all the days — unto the end of
the world. And this peculiar phrase in which the
promise is expressed in the original turns our
thoughts to the manifold vicissitudes of fortune
in which the Lord is still present with His people.
He does not say simply ' always,' as of a uniform
duration, but ' all the days/ as if He would take
account of the changing aspects of storm and
sunshine, of light and darkness, which chequer
our course. Such alternations of joy and mourn
ing, of success and failure, belong to the very
conditions of our existence. We cannot even

w. 11

162 The lessons of His

ix. imagine a state of unbroken calm. As we are
constituted at present conflict and effort are a
necessity, and so too, as the consequences of sin,
are defeat and sorrow. Yet even so defeat will
lose its bitterness, and sorrow will lose its sting,
if we know that Christ is with us ' all the days ;'
' all the days,' even when we are most tempted
to forget Him in the brightness of human joy,
or to doubt His nearness in the solitude of our
bereavement.

The sense of this abiding Presence of God in
Christ both with the Church at large and with
individual believers is that which we need sorely
in this time of restlessness and debate. Nothing
else, so far as I see, appears to be equally fitted
to bring patience, and with patience peace. There
is something deadening in the strife of words.
The silence which follows controversy is very
commonly the sign of exhaustion and not of rest.
We require to be taken up out of our little circle
of strifes and questionings, as it were into a
mountain, that so we may regard our King in
His glory as He has there revealed Himself. It is
not by narrowing our vision or our sympathy, by
fixing our eyes simply on that which is congenial
to our feelings, by excluding from our interest
whole regions of Christendom, that we can gain

abiding Presence. 163

the repose of faith. We must dare to look on ix.
the broad and chequered aspect of life. We must
dare to confess that Christ calls all the nations
to His service through us ; and no less to main
tain that He is everywhere with the two or three
gathered together in His name.

To do this is not easy ; and to the last, as we
strive to do it more faithfully, we shall find our
selves face to face with mysteries which we can
not solve. But we shall at least gain this, that
we shall learn a little more of the vastness of
God's sovereignty ; and looking over the course of
its gradual establishment we shall perceive how
He uses unexpected means to fulfil His will. We
shall become sure that His cause does go forward.
If in a moment of trial some pitiless power
compels us to confess that appearances, tradition,
authority are against us, we shall answer in our
souls 'and yet it moves.' And if we cannot
obtain more than partial knowledge we shall
secure perfect trust. And this will send us back
cheered and strengthened to our proper work.
For the conviction that God works in other ways
than our's will not make our own calling, His
voice to us, less distinct or less imperative. The
belief that He is with others will not shake our
belief that He is with us. Nay rather, the power
of His Presence among us will be multiplied

11—2

164 A power

ix. when we know that we are not alone, and that
while human infirmity and wilfulness may cloud
His glory, yet they cannot banish His love.

At the same time this assurance of Christ's
Presence ' all the days/ which blesses effort, does
not dispense with effort. It is not enough to
know that He is with us : we must use His help.
He gives the promise after the command, Go and

make disciples of all the nations and lo I am

with you all the days. There is work to be done
as there is a blessing to be secured. The recog
nition of His presence is the preparation for His
coining. But if we would hasten His coming we
must feel that He is indeed with us.

It is a natural but false feeling which leads
us to think that at some other time God was
nearer to the world than He is now ; that His
voice was clearer and more intelligible ; that His
government was more direct and uniform. He
is, if only we will look, still among us, speaking
to those who listen through the manifold dis
coveries of the age, guiding even our fierce and
selfish conflicts so as to minister to His purpose.
And we ourselves consciously or unconsciously
are serving Him. He uses us if we do not bring
ourselves to Him a willing sacrifice. We cannot
doubt this ; and we cannot fail to see what a
different world it would be, if still remaining

to be used. 165

faithful to our personal convictions, abandoning ix.
nothing of the Truth which has been made
known to us, yielding no fragment of the position
which has been committed to our keeping, we
could all agree in holding as a living fact the
reality of Christ's universal Presence: in look
ing to Him in the execution of our designs, as
using them for some larger end ; in making Him
the witness of our actions, as tributary to a
counsel beyond our thoughts. Nothing less than
this is the scope of His words : / am with you
all the days, unto the end of the world. I — perfect
God and perfect Man — able to help and to sym
pathise to the uttermost — I am with you. The
promise has never been revoked. It has been
forgotten : it has been practically denied : but it
stands written still to reveal the heaven which
lies about us, the powers which are ready for our
hands.

166

KA'I enreN AYTO?C TTopeyGeNTec eic TON KOCMON

ATTANTA KHpylATG TO GYArfeAlON TTACH TH KTl'cGI. 6

THCTeycAC KA'I BATTTic0eic coi)0HceTAi, 6 Ae ATTICTH'CAC

KATAKplGHCGTAI. CHMe?A Ae TO?C TTICTeyCACIN AKOAOy-
0HC6I TAyTA, 6N TO) ONOMATl' MOy AAIMONIIA eKBAAoyCIN,

fAobccAic AAAhicoyciN, [KAI eN TA?C XePc'N] (^'ct>eic
ApoyciN KAN OANACIMO'N TI HI'OOCIN oy MH AyToyc BAA^H,
em AppoScToyc )(e?pAC eniGh'coyciN KA'I KAAooc eloyciN.

EineN Ae npoc AYTOY'C OYTOI 01 Aopoi Moy oyc
eAAAHCA npoc YMAC CTI O>N CYN YM!N, OTI Ae? nAHpoo-
GHNAI TTANTA TA perp^MMeNA EN TCX) NOMCO Mtoyceooc
KA'I TO?C npoc})HTAic KA) YAAAAO?C nepi eMoy. TOTG

AlHNOlIeN AYTOON TON NOyN TOY CyNlfcNAI TAC fP^^AC,

KA'I efneN AY'TO?C OTI OY'TOOIC rerp^nTAi nA9e?N TON

XplCTON KAI ANACTHNAI 6K NeKpO3N TH Tpl'lH HMe'pA,

KA'I KHpy)(0HNAi eni TC"O ONOMATI AYTOY MGTANOIAM

eiC A4>eCIN AMApTICX)N €IC TTANTA TA 60NH, AplAMGNOI

ATTO 'lepoycAAHM4 yMeTc MApiypec TOYTOON. KAuAoy
epoc) eiAnocTeAAcx) THN enArreAiAN Toy nATpoc Moy
ecj)' YMAC' YMG?C Ae KA0i'cATe eN TH rroAei ecoc of
eNAycHc0e il yyoyc AYNAMIN.

167

And he said unto them, Go ye into all the world, and
preach the gospel to the whole creation. He that believeth and
is baptized shall be saved ; but he that disbelieveth shall be
condemned. And these signs shall follow them that believe:
in my name shall they cast out devils ; they shall speak with
new tongues ; they shall take up serpents, and if they drink
any deadly thing, it shall in no wise hurt them ; they shall
lay hands on the sick, and they sJiall recover.

[MARK] xvi, 15—18.

And he said unto them, These are my words which I
spake unto you, while I was yet with you, how that all things
must needs be fulfilled, ^vhich are written in the law of Moses,
and the prophets, and the psalms, concerning me. Then
opened he their mind, that they might understand the scrip
tures ; and he said unto them, Thus it is written, that the
Christ should suffer, and rise again from the dead the third
day ; and that repentance and remission of sins should be
preached in his name unto all the nations, beginning from
Jerusalem. Ye are witnesses of these things. And behold, I
send forth the promise of my Father upon you: but tarry ye
in the city, until ye be clothed with power from on high.

LUKE xxiv. 44 — 49.

NOTE.

THE record of St Matthew is obviously a brief
summary of the Lord's words. The fulness
and comprehensiveness of the triple charge com
pressed into a few lines, leads irresistibly to the
conclusion that the Evangelist has been guided to
give the substance of what was unfolded at length.
At the same time I see no reason to suppose that
the summary does not represent what was said on a
particular occasion. While it is most true that the
three verses contain in brief the sum of what has
been preserved of the Lord's teaching after the Resur
rection, it is in itself likely that He should on ' the
mountain ' in Galilee have so gathered up the lessons
which He had elsewhere given in detail.

The short record in the appendix to St Mark's
Gospel is in all probability a supplementary account
of the appearance which St Matthew has described.
It is added to the narrative of what happened on the
first Easter Day, but quite loosely without any
definite connexion. In each particular the words in
this later narrative contain, as it were, explanatory
comments. The experience of the first preachers
gave definiteness to the conceptions of the Lord's
presence and power.

170

The paragraph in St Luke (xxiv. 44—49), on the
other hand, which follows the account of the appear
ance to the eleven and them that were with them,
seems to include words which belong to the Easter
Evening as well as to later occasions (comp. John
xii 44—50).

A cursory reading of St Luke's narrative, if it
were taken alone, and the same remark applies to
the appendix to St Mark, might lead to the con
clusion that all the words of the Lord which he has
recorded were spoken on Easter Evening, and were
followed immediately by the Ascension. But such
an interpretation is in no way required by the exact
language of the Evangelist, whose words are perfectly
consistent with the fuller record in the book of the
Acts.

DEPARTURE IN BLESSING.

172

Ae AyToyc e'ooc npoc BHOANIAN, KAI
CTTA'PAC TAG xeipAc Afro? eyAdpHceN AYTOYC. KAI
er€N€TO eN To> eyAore?N AY* TON AYTOYC AIC'CTH An
AYTCON [KAI ANie^epejo eic TON oypANON]' KAI AYTOI
[npocKyNHCANiec AYTON] fnecTpeyAN e?c 'lepoycAAhM

M6TA X^P^C MefAAHC, KAI HCAN AlA nANTOC IN TQJ

ieptp eyAoroYNTec TON 0eoN.

Oi MEN OYN CYNeAGoNTec HPOOTOON AY'TON AefONTec
Kypie, ei eN TCO XP^N(P TOYTCO AnoKA0icTANeic THN
BACiAeiAN Toj'IcpAnA; eineN npoc AYTOY'C Ofx YMOON
ecTiN rNO)NAi XP^'NOYC HV KAipoyc ofc 6 nAThip e'eeTo
GN TH IAI'A eloyciA, AAAA AHMyecGe AYNAMIN eneAGoN-

TOC TOY AflOY HN6YMATOC 6(J) YMAC, KAI eC6C9e MOy

MApTypec IN Te'lepoycAAHM KAI [EN] HACH THJ|OYAAIA

KAI ZAMAplA KAI eOOC GCXATOY THC fHC. KAI TAYTA

eino)N BAenoNTcoN AYTOON ennpOH, KAI Nec})eAH fneAA-
BeN AYTON AHO TWN oc})eAAMcx)N AYTOON. KAI obc

AT6NIZONTeC HCAN GIC TON OypANON HOpSYOMeNOY AYTOY,
KAI lAOY ANApCC AyO nAplCTHKGICAN ATTO?C 6N ec6HC6CI

AeyKA?c, 01 KAI elnAN "ANApec FAAiAAloi, TI GCTHKATG
BAe'noNTec eic TON oypANON ; OYTOC 6 IHCOYC 6 ANA-
AHM(J)0eic AC})' YMOON eic TON oypANON oficoc eAeycETAi
ON Tpo'rroN eGeACAcGe AYTON nopeyoMeNON eic TON

OypANON.

C0 MGN OYN Kypioc [Mucoyc] MGTA TO AAAHCAI

AyToTc ANeAHMC{)6H €IC TON OypANON KAI GKAGlCGN 6K

Ae2io)N TOY QeoY- eKe?NOi Ae eleAGoNTec eKhlpylAN
TTANTAXOY, TOY Kypi'oy cyNeproyNTOC KAI TON Ao'fON
BeBAioyNTOc AIA TOQN enAKoAoyGoy'NTOON CHMCIOON.

173

And he led them out until they were over against Bethany:
and he lifted up his hands, and blessed them. And it came
to pass, while he blessed them, he parted from them, and was
carried up into heaven. And they worshipped him, and
returned to Jerusalem with great joy : and were continually
in the temple, Uessing God.

LUKE xxiv. 50 — 53.

They therefore, when they were come together, asked him,
saying, Lord, dost thou at this time restore the kingdom to
Israel ? And Tie said unto them, It is not for you to know
times or seasons, which the Father hath set within his own
authority. But ye shall receive power, when the Holy Ghost
is come upon you : and ye shall be my witnesses both in
Jerusalem, and in all Judaea and Samaria, and unto the
uttermost part of the earth. And when he had said these
things, as they were looking, he was taken up ; and a cloud
received him out of their sight. And while they were look
ing stedfastly into heaven as he went, behold, two men stood
by them in white apparel; which also said, Ye men of
Galilee, why stand ye looking into heaven ? this Jesus, which
ivas received up from you into heaven, shall so come in like
manner as ye beheld him going into heaven.

ACTS i. 6—11.

So then the Lord Jesus, after he had spoken unto them,
was received up into heaven, and sat down at the right hand
of God. And they went forth, and preached everywhere, the
Lord working with them, and confirming the word by the
signs that followed. Amen.

[MARK] xvi. 19, f.

b[-U) THNI AAHOeiAN Ae'rOO YMIN, CYM(j>ep€l Y'VMN

/ tdl if on. the truth: It is expedient for you that I

go away.

JOHN xvi. 7.

DEPARTURE IN BLESSING.

"VTTE have already considered the various x.

records in which details of the appearances
of the Risen Lord have been preserved for us.
We have sought to appreciate the characteristic
scenes in which He brought personal conviction
to disciples and laid open before them the
fulness and the power of their social work. We
have now to notice the close, the necessary close,
to this form of teaching. Such a revelation as

that whereby, as we read in the Acts, Jesus Acts i. 3.

shewed Himself alive after His Passion ~by many

proofs appearing by the space of forty days

, was necessarily preparatory and transitional.

In this respect the length of time through which
it was continued was not without significance.
The space of forty days is always in Scripture
a period of solemn waiting followed by issues
of momentous interest. When the hope of the
world was sheltered by the ark there was rain
on the earth for forty days and forty nights.

176 The forty days after the

When the people had been rescued from Egypt
Moses was forty days on the Mount before he
received the Law. For forty days the spies ex
amined the land of Canaan, the image of our
heavenly country. For forty days Elijah tarried
in Horeb before he obtained the revelation of
God. For so long repentance was offered to
the Ninevites; for so long Ezekiel announced
the typical punishment of God's people. Only
once again the same period is mentioned in
the Bible, where it is written that the Lord
fasted in the wilderness for forty days before
He began to proclaim glad tidings to the world.
So it was that Christ's ministry ended as it
began. The same mysterious, measured,, space
in each case separated and united the old and
the new.

But while there is this correspondence be
tween the opening and the close of the Lord's
ministry, it is correspondence and not identity.
The forty days after the Baptism, the preparation
for His earthly conflict, offer in many respects
a remarkable contrast to the forty days after the
Resurrection, the preparation for His heavenly
work. At first, like Moses or Elijah, He was
' led ' or ' driven ' into the wilderness : at last
lie was bound by no ties of space. 'Then', as
Augustine says, 'He set forth in Himself the

Baptism and the Resurrection. 177

'greatness of our struggle: now^He shews in us
'the greatness of His consolation/ What were
before the occasions for temptation are now the
fruits of victory. Then He hungered and found
no food : now He knew no bodily wants and yet
ate before His disciples. Then he refused the
kingdoms of the world which were offered to
Him by Satan : now He bids His ministers pro
claim His sovereignty over all the nations.
Then He repelled the Tempter who bade Him
cast Himself down from the pinnacle of the
Temple: now He moves as one free from the
restraints of earth. In many parts and in many
fashions the power of the new life was mani
fested: the idea of the Kesurrection was esta
blished.

Thus in due course the lesson was learnt
and the appointed time of teaching came to an
end. But at the last one desire, perhaps one
misgiving, remained to the disciples. They had
received, as we have seen, their spiritual com
mission. They had been instructed in the ful
filment of their office. They had been directed
to the Scriptures as the certain exponents of the
counsels of God. They had been strengthened
by the promise of a Divine Guide without them,
and of a Divine Power within them. But they
were Jews, and they could not forget the hopes
w. 12

178 The Resurrection shewn in its

x. of their nation. While it was yet possible —
and this is the one question which they are re
lated to have put to the Risen Christ — they
Acts i. 6. sought for light on this dark spot. Therefore,
we read, when they were come together — proba
bly in obedience to some command of Christ — •
they asked Him, saying, Lord, dost Thou at this
time restore the kingdom to Israel ? The words
are not to be taken as the expression of an
unworthy ambition, or of a false view of the
Christian society. They are rather the utterance
of a noble unselfishness. The disciples had
known the gift of God ; but it seemed to be in
complete if it was only for themselves. They
had no doubt, indeed, as to the final issue,
but they inquired as to the time. Delay was
hard to understand; yet delay could be borne.
The Lord's answer to their question exactly corre
sponds to His answer to the personal inquiry
of St Peter by the Sea of Tiberias. He turned
their thoughts from the contemplation of myste
ries to the prospect of active duty. He said
unto them, It is not for you to know times or
seasons which the Father hath set within His own
authority. The consummation for which you
look — so it is implied — is, as you think, part
of the Providential order, but it is not for man
to learn the date or the manner of its fulfilment,

glory by the Ascension. 179

the long years which must pass before all things x.
are ready, or the concurrence of circumstances
which shall prepare the end. But meanwhile
you have a work to do, heavenly in its origin,
and boundless in its application. Ye shall re
ceive power? when the Holy Ghost is come upon
you: and ye shall he my witnesses both in Jeru
salem and in all Judaea and Samaria, and unto
the uttermost part of the earth. And when He
had said these things — we may here insert the
words of the Gospel — He lifted up His hands, Luke xxiv.
and blessed them. And it came to pass, while He 5° ]
blessed them, He was parted from them ; and as
they were looking He was taken up and a cloud
received Him out of tlieir sight.

So the Resurrection was finally shewn in.
its permanence and in its glory. The Lord no
longer vanished from sight as if He might shortly
return again as he had done before. He with
drew in such a way as to suggest most impress
ively to those who were assembled with Him
that He had entered on a new mode of con
nexion with His Church, As they gazed up into
heaven He rose, as it appears, by the exertion
of His own will, and not, as from the grave,
by the power of the Father. There were no
angels to carry Him from among men, as they
carried the body of Moses : no chariot of fire to

180 The Ascension an end

bear Him in a whirlwind, as Elijah was borne.
His hands were raised to bless ; and in the ful
ness of benediction He passed beyond the sphere
of man's sensible existence to the open Presence
of God. The physical elevation was a speaking
parable, an eloquent symbol, but not the Truth
to which it pointed or the reality which it fore
shadowed. The change which Christ revealed by
the Ascension was not a change of place, but a
change of state, not local but spiritual. But
from the necessities of our human condition the
spiritual change was represented sacramentally,
so to speak, in an outward form.

This being so, we can see how the Ascension
was at once an end and a beginning, the close
of one dispensation and the dawn of another, the
last event recorded in the Gospel and the first
event recorded in the Acts. It limits and unites
the Life of Christ and the Life of His Church ;
or rather, to express the same thought differently,
the Life of Christ in His humiliation and the
Life of Christ in His glory.

The Ascension of Christ is, in a word, His
going to the Father — to His Father and our
Father — the visible pledge and symbol of the
exaltation of the earthly into the heavenly. It
is emphatically a revelation of heavenly life, the
open fulfilment of man's destiny made possible

and a beginning. 181

for all men. So it proved to be in the experience
of the disciples. While the Lord was yet with
them they found it a hard saying when He spoke
of spiritual communion. But henceforward they
were content to rest in His love and to labour
after His bidding. They accepted gladly the dis
cipline of patience and the law of order as the
expression of the wisdom and of the love of God.

Such was the closing revelation of the Risen
Lord ; and as we ponder the history we come to
see that it stands written for our learning. The
last question of the disciples, the last words of
the Master, enter deeply into our experience.
The desire, the misgiving which found expression
and were stilled on the eve of the Ascension,
must often rise in our own hearts. The Kingdom
of God seems to us to linger ; to us who measure
by days and by years. Our hope is deferred.
Our expectations fail. At such moments of trial
the Lord's commission at this revelation of the
Ascension conies back with a new and living
force. Through that we are enabled to learn that
we have entered into fellowship with a world in
which human standards of time have no place ;
that it is not for us to determine or to anticipate
the method in which the end of the Divine
counsels will be gained, but to use the gifts of
a heavenly life and to bear without doubt and

182 Last words.

x. without weariness the message of a Gospel to
the world.

In ordinary life nothing is treasured up with
more sacred affection, nothing is more powerful
to move us with silent and abiding persuasive
ness, nothing is more able to unite together the
seen and the unseen, than the last words, the
last look of those who have passed away from
us, the last revelation of the life which trembles,
as it were, on the verge of its transngurement.
The last words of Christ were a promise and a
charge. The last act of Christ was an act of
"blessing. The last revelation of Christ was the
elevation of the temporal into the eternal, beyond
sight and yet with the assurance of an unbroken
fellowship. That promise, that charge, that
blessing, that revelation, are for us, the un
changed and unchangeable bequest of the Risen
Lord. His hands are stretched out still. His
Spirit is still hovering about us. His work is
still waiting to be accomplished. The Revela
tion of the Ascension brings Him Who has died
and risen again within the reach of every loving
child of man throughout all the ages and
John xx. throughout all the earth. It makes that felt
to be universal which was seen to be limited
before. It shews that to be abiding which was
hitherto manifested under transitory forms. Now,

Gone yet given for ever. 183

when His triumph is completed, the believer x.
may cling to the Lord with the embrace not of
the hand but of the heart. Now He is given
back for ever by the ministration of the Spirit.

Thus at length it was made plain how it was
expedient that He should go away. By that
return to the Father His Presence was made
sovereign over all limits of time and place. We
can claim it and enjoy it, as our fathers have
done, as our children will do, if we bring before
our souls the living image of His divine bene
diction; if we believe in the efficacy of His
Life and Death and Eesurrection ; if we listen
to the still voice which directs each one of us
to the particular duty that he has to fulfil, which
interprets to each one of us the witness that he
has to give.

That which hath been is and ever will be.
If the Presence of Christ seem in some sense
to be taken from us in these later days, the
apparent removal calls out a blessing never
before given. Each moment, each semblance, of
separation becomes for believers the revelation
of Divine Majesty. The words written of the
first disciples will be found true of every disciple
in every age: He led them out until they were Luke xxiv.
over against Bethany — out of the sacred precincts
which enclosed all that they held most sacred,

184 Gone yet given for ever.

past the scene of the Agony and the scene of
the Weeping— and He lifted up His hands and
blessed them. And it came to pass while He
blessed them, He parted from them, and was
carried up into heaven. And they worshipped
Him, and returned to Jerusalem — returned hav
ing lost the Lord from their sight that they might
have Him for ever — with great joy ; and were
continually in the Temple^ blessing God,

THE REVELATION FROM HEAVEN AND
ON EARTH.

186

'EN Ae Tto nopeVecGAi ereNero AYTON em'zeiN TH

AAMACKtO, ei:ecf)NHC TG AYTON neplHCTpA^eN (})GOC CK

TOY OYPANOY, KA'I TTGCOJN eni THN |~HN HKOYCCN
(J)0)NHN AeroYCAN AY'TOJ ZAOYA ZAOYA, TI MG Aio^Keic ;
elneN Ae Tic el, Kypie ; 6 Ae 'Er^» eiMi MHCOYC ON
CY AiooKeic' AAAA ANA'CTHGI KAI ei'ceAOe eic THN noAiN,
KAI AAAHGHceTAi coi on ce Ae? noie?N. 01 Ae ANApec
oi cYNoAeyoNTec AYTCO ICTHKCICAN eNeoi, AKOYONTCC
THC 4)ooNfc MHAeNA Ae GeoopoYNTec. HfepGH Ae
OC And THC pnc, ANecpfMeNOON Ae TCON 64>OAA-
MOON AYTOY oyAeN e'BAeneN' xeipApooroYNTec Ae AYTON
eiCHfAroN eic AAMACKON. KAI HN HMepAc Tpelc MH
BAenooN, KAI OYK ec^AfeN oyAe InietM.

Ae MOI nopeYOMeNO) KAI rrizoNTi TH
AAMACKCO nepi MecHMBpiAN elAicjDNHC CK TOY ofpANOY
nepiACTpA^Ai cpooc IKANON nep'i IMC, enecA Te eic

TO eA<\(t)OC KAI HKOYCA (J)CONHC AefOYCHC MOI ^AOfA

ZAOYA, TI Me AiooKeic ; er<i> Ae AneKpi'0HN Tic ei,
Kfpie ; elneN Te npoc eMe'Era) eiMi'lncoYC 6 NAZCO-
pAioc ON CY AiooKeic. oi Ae CYN eMOi ONTCC TO MGN
4>ok eGeACANTO THN Ae C^OONHN OYK HKOYCAN TOY
AAAOYNTO'C MOI. elnoN Ae TI noin'coo, KTpie; 6 Ae
KYpioc elneN npoc Me 'ANACTAC nopefoY eic AAMAC
KON, KAKe? coi AAAHOnceTAi nepi TTANTOON WN TCTAKTAI
coi noiflcAi. obc Ae OYK eNeBAenoN And THC Ao'luc
TOY 4><JOTOC IKGINOY, xeipAfooroYMeNOc YTTO TWN CYNON-
TOON MOI HA90N eic AAMACKON.

187

And as he Journeyed, it came to pass that he drew nigh
unto Damascus : and suddenly there shone round about him
a light out of heaven : and he fell upon the earth, and heard
a voice saying unto him, Saul, Saul, why persecutest thou
me? And he said, Who art thou, Lord? And he said, I
am Jesus whom thou persecutest : but rise, and enter into the
city, and it shall be told thee what thou must do. And the
men that journeyed with him stood speechless, hearing the
voice, but beholding no man. And Saul arose from the
earth ; and when his eyes were opened, he saw nothing ; and
they led him by the hand, and brought him into Damascus.
And he was three days without sight, and did neither eat
nor drink.

ACTS ix. 3—9.

And it came to pass, that, as I made my journey, and
drew nigh unto Damascus, about noon, suddenly there shone
from heaven a great light round about me. And I fell unto
the ground, and heard a voice saying unto me, Saul, Saul,
why persecutest thou me ? And I answered, Who art thou,
Lord? And he said unto me, I am Jesus of Nazareth,
whom thou persecutest. And they that were with me beheld
indeed the light, but they heard not the voice of him that
spake to me. And I said, What shall I do, Lord ? And
the Lord said unto me, Arise, and go into Damascus ; and
there it shall be told thee of all things which are appointed
for thee to do. And when I could not see for the glory of
that light, being led by the hand of them that were with me, I
came into Damascus.

ACTS xxii. 6 — 11.

188

'£N olc nopeyoMeNOc eic THN AAMACKON Mef eloy-

ClAC KAI eTTITpOTTHC THC TCON ApyiepeCON HMepAC MeCHC
KATA THN OAON e?AON, BAClAey, OypANOGeN YTT€p THN
AAMTTpOTHTA TOY HAlOY neplAAM^AN Me (J)O)C KA'l

joyc CYN ewo'i nopeyoMeNOYc' HANTOON Te KATAne-

CONTOON HMOON 6IC THN fHN HKOyCA (})60NHN AefOyCAN

npdc Me Th? 'EBpAi'Ai AIAACKTW ^AoyA ZAOYA, TI' Me
AIOOKGIC ; cKAnpON coi npdc KeNTpA AAKTIZCIN. er^
Ae eiTTA Tic ei, Kypie ; 6 Ae Kypioc eineN 'Er^ GIMI
'Incoyc ON cy AIOJKGIC. AAAA ANACTHGI KAI CTHGI en'i
Toyc TTO'AAC coy elc ToyTO r^p co(t>6HN coi, npo)(eipi-
CAC0AI ce ynnpeTHN KAI MApTypA O>N Te eiAe'c Me CON
Te OC^OHCOMAI' coi, elAipoyMeNOc ce CK Toy AAOY KA'I

6K TCON feGNCON, 6IC ofc efCO AHOCTeAACO CC ANoIiAl

o'(J36AAMoyc AyTcoN, Toy InicTpeyAi And CKOTOYC eic
cj)coc KAI THC eloyciAc Toy ZATANA eni TON 0eoN; Toy

AABe?N AyTOyC A(J)eCIN AMApTICON KAI KAnpON eN TO?C

ni'cTei TH eic ev.e.

189

Whereupon as I journeyed to Damascus with the authority
and commission of the chief priests, at midday, 0 king, I saw
on the way a light from heaven, above the brightness of the
sun, shining round about me and them that journeyed with
me. And when we were all fallen to the earth, I heard a
voice saying unto me in the Hebrew language, Said, Saul,
why persecutest thou me? it is hard for thee to kick against
the goad. And I said, Who art thou, Lord? And the
Lord said, I am Jesus whom thou persecutest. But arise,
and stand upon thy feet : for to this end have I appeared
unto thee, to appoint thee a minister and a witness both of
the things wherein thou hast seen me, and of the things
wherein I will appear unto thee; delivering thee from
the people, and from the Gentiles, unto whom I send
thee, to open their eyes, that they may turn from darkness to
light, and from the power of Satan unto God, that they may
receive remission of sins and an inheritance among them that
are sanctified by faith in me.

ACTS xxvi. 12 — 18.

Xpicro) cYNeCTAY'pooMAi' 203 Ae OYKGTI epoo, ZH Ae

tN 6MO) XplCTOC.

/ have been crucified with Christ ; yet I live ; and yet no
longer I, but Christ liveth in me.

GAL. ii. 20.

THE REVELATION FROM HEAVEN AND
ON EARTH.

have seen that the recorded manifesta- xi.
tions of the Risen Christ were fitted to fur
nish the first disciples and the Church in all ages
with a sure foundation for the belief in His true per
sonal Resurrection, and of His abiding connexion
with His people. In typical cases He quick
ened and confirmed individual faith (i. n.) and
social faith (m. iv.); and in doing this He made
clear the inadequacy of all outward tests in them
selves to establish the truth to which outward
experience was the approach (v). Starting from
the belief in the fact of His Resurrection, which
was thus created and defined, He afterwards laid
open in successive scenes the reality of His Pre
sence with believers through the manifold work
of life (VL VIL VIIL). At last He marked by
signal and expressive acts the close of His former
earthly relationship with those whom He had
chosen as being the condition of a new relation-

192 Cessation of the appearances

XL ship fulfilled through the Spirit (ix. x.). Each
narrative conveys a distinct lesson fitting in har
moniously with all the others, and in its proper
measure throwing light upon the unseen world in
which and to which we are moving.

At this point then there is a decisive break in
the history. No fresh events of a like kind follow.
Faith has been quickened by a revelation com
plete and adequate, and it was effective in opera
tion. This sudden change in the experience of
the Church is equally significant negatively and
positively. The abrupt cessation of the appear
ances of Christ is intelligible if they were granted
for the specific end of producing the faith which
they did produce: it is not intelligible if they
were the creation of enthusiasm.

Acts viii. The vision of St Stephen is no exception to

54 fi'' the statement which has been made. That is
presented as an exceptional encouragement vouch
safed to the first martyr, wholly isolated and yet
in its form of the deepest significance. St Paul,
it is likely, heard St Stephen's words, but in his
enumeration of the Lord's appearances he gives
no place to this. A similar remark applies to the
Acts ix. communication to Ananias. Of him it is recorded
expressly, the Lord said unto him in a vision; and
the note is the more striking as it follows closely
on the narrative of the call of St Paul. Besides

till the unique appearance to St Paul. 193

these visions there were many other manifesta- xi.
tions of the powers of the spiritual world ; but for ^i"!^9 ;
a long space, probably for six or eight years, the x!*: 7(r7);
Lord, as far as we know, did not reveal Himself, x. 3 ff.9'
Then finally 'He was seen last of all' by St Paul, "nff?? ;
Here again it is of the utmost importance g Cor' xv>
historically to observe that the appearance was
unique. There was in the apostolic Church the
keenest expectation of the immediate visible
Return of the Lord. Some even taught that the ? Thess.
day of the Lord is now present. But there is not n* 2'
the least trace that any one professed to have seen
Him. Every circumstance, it may be fairly said,
was now favourable to creations of enthusiasm,
but none were alleged. The experience of St
Paul is no less instructive. He had visions on
other occasions. Once he says that he saw the Acts xxil.
Lord speaking to him, but this was when he had l8'
fallen into a trance. He received his gospel Gal.i. uf.
through the revelation of Jesus Christ. On an
other occasion it is recorded in the Acts that the Acts xviii.
Lord spake to him l>y night in a vision; and yet
again that the Lord by night stood ~by him, and Acts xxiii.
said, Be of good courage. But these exhibitions
of the Lord's power are separated decisively and
yet without any conscious purpose, as it seems,
from the appearance on the road to Damascus.
That was on the same line as the appearances
W. 13

194 This appearance a revelation:

ii. during the forty days, objective and personal, on
the one side coming fully within the range of our
present human life, and on the other transcending
it.

For this appearance, like those which have
been already considered, was a revelation. It
brought a new view of the Life and Presence of
Christ. It was a revelation through sense and
yet in no way measured by sense. That in which
St Paul recognised the Lord was for those who
journeyed with him simply a light. The voice
for them was a mere sound not articulate in words.
Out of the heavenly glory Christ made Himself
known to the future Apostle as Jesus Whom thou
persecutest : from heaven He spoke of Himself as
still on earth.

It is in the simultaneous affirmation of these
two contrasted and complementary truths that
the revelation lies. St Paul's characteristic teach
ing is a proof of the power with which both were
borne in upon his soul. If before he knew a
i Cor. v. Christ after the flesh he now knew Him so no more.
The idea of the glorified Christ fills all his
thoughts. And again the conception of believers
as members of Christ, and of the Church as His
Body, moulds his whole theory of the Christian
life. He first, and the fact is one of those unac-
centuated and yet most significant points in the

2O.

Christ in heaven and on earth. 195

progress of the faith which are apt to be over- XL
looked, proclaimed Jesus in the Synagogues that Acts ix.
He is the Son of God. The mode in which
'Jesus' — still truly man — was made known to
him carried with it the conviction, complete at
once, that He was also in nature truly Divine.

In each respect this last Kevelation of the
Risen Lord crowned the Revelations which had
been given before. Those were all suited in
various ways to shew how the Lord who had gone
in and out among the disciples had entered upon
a divine life : this was suited to make Him
known in His divine being. By the address to
St Thomas and by the manifestation at the Sea
of Tiberias He had in deed and symbol disclosed
His abiding Presence with His people : here He
laid open the most mysterious fact of human
existence, that believers are in Him and He in
them. The appearance to St Paul was in a word
a revelation of a continuous life of the Risen
Christ on earth in virtue of His being the Son of
God.

The natural dependence of the one truth upon
the other is obvious. The apprehension of the
divine nature of Christ enables us to understand
in some measure how He still enters into human
life and fulfils His work in and through men, how
He is Sovereign and yet persecuted. And from

196 A ^Revelation of

xi. the human point of sight sufferings and labours
are shewn to be fruitful because they are brought
into a living connexion with Christ.

Perhaps it is in this latter respect that the
power of the Kevelation is most fully shewn.
The words Why persecutest thou Me ? bear in them
sufficient consolation for those who endure for the
Truth, 'not they but Christ/ And the lesson
was made plain to St Paul when, as the issue of
his conversion, it was shewn him how many things

Acts ix. he must suffer for the name of Christ. Such
sufferings, it was now evidently seen, were suffer
ings not only for Christ but of Christ, and there
fore charged with a heavenly virtue.

How completely this new thought of the cha
racter of faithful suffering entered into St Paul's
estimate of the power of life is seen from his

Col. i. 24. account of his own feelings. / rejoice in my
sufferings for your sake, and fill up that which is
lacking of the afflictions of Christ in my flesh for
His Bodys sake, which is the Church. Christ
worked through him, yet so that he now was able
under the conditions of earth to suffer in Christ's
stead. What Christ could no longer do the dis
ciple did by the inspiration of His Life, not indeed
as if his acts were in themselves meritorious or
(still less) had any power of vicarious satisfac
tion, but as discharging an office which by divine

power in weakness. 197

appointment was rich in beneficent results for the xi.
building up of the Christian Society.

Thus the revelation of the Risen Christ to
St Paul may be described as a revelation of glory
and of weakness, of glory and weakness recon
ciled ; and in view of the actual condition of the
Church it is not difficult to perceive the part
which it fulfils in the interpretation of the Gospel.
Without it the long times of silence and apparent
loneliness, of dull distress and oppression, might
seem to be inconsistent with the present sove
reignty of Christ. As it is, these are shewn to be
a discipline with a divine purpose. If it behoved Luke xxiv.
the Christ to suffer and to enter into His glory, the
same law applies to the Church in which His
earthly Life, so to speak, is continued 'in the
flesh/

It is unnecessary to dwell on the practical
consequences of this view of the position and
work of the Church. One only may be noticed.
It has been boldly urged against the Christian
Faith that the object of worship which it pro
poses is removed far from all need of service ; and
that consequently believers are deprived of one of
the noblest motives of labour. This Revelation
of the Lord from glory wholly disposes of the
objection. Our Lord, shewn to the eye of faith
in His Majesty, is persecuted still. He needs, —

198 The type of the common

the mystery is involved in the Incarnation, — the
ministry of love; and He blesses the patience of
suffering.

There is yet another truth established by the
Revelation to St Paul. It is the sensible confir
mation of the reality of the personal fellowship of
the Risen Lord and the believer. Just as the
Conversion of St Paul is the type of the common
martyrdom of life, so his Call is the type of the
common miracle of life. By this, in a signal
example, it was shewn openly that the Lord,
though departed to the Father, still holds inter
course with His disciples. As it was during His
earthly Life, as it was during the period of transi
tion from suffering to glory, so it is now: He
watches over them and is with them, though the
form of His Presence is changed. That which
was before local arid temporal is now spiritual and
eternal, while still it is capable of being mani
fested under the conditions of sense.

Thus the cycle of revelations is completed.
The Risen Lord has so shewn Himself as to create
in individual disciples and in the Christian Society
the conviction of His new Life, in which all that
belonged to the essence of his humanity was pre
served and transfigured. He has so shewn Him
self as to establish the belief in His providential

miracle of life. 199

guidance of the fortunes of the Church and of XL
His Presence with all who work and wait in His
service. He has at last from the throne of His
spiritual Kingdom so shewn Himself as to make
evident the divine reality which underlies the
voices and visions of heaven, the divine purpose
which is slowly wrought out on the stage of earth.
The thought of that Life, of that Providence, of
that Presence, of that Communion, of that Mystery
of pain, has passed into the world and become part
of the heritage of manhood. The old things are 2 Cor. v.
passed away : behold, they are become new.

CAMBRIDGE : FEINTED BY C. J. CLAY, M.A. AT THE UNIVERSITY PKESS.

December ', 1881.

A CATALOGUE of THEOLOGICAL BOOKS,

Published by

MACMILLA1N" AND CO.

Bedford Street, Strand, London, W.C.

Abbott (Rev. E. A.)— Works by the Rev. E. A. ABBOTT,
D.D., Head Master of the City of London School :

BIBLE LESSONS. Second Edition. Crown 8vo. ^s.6d.

" Wise, suggestive, and really profound initiation into religious thought"
— Guardian. The Bishop of St. David's, in his speech at the Education
Conference at Abergwilly, says he thinks " nobody could read them without
being the better for them himself, and being also able to see how this difficult
duty of imparting a sound religious education may be effected."

THE GOOD VOICES: A Child's Guide to the Bible.
With upwards of 50 Illustrations. Crown 8vo, cloth gilt. 5^.

"If would not be easy to combine simplicity with fulness and depth of
meaning more successfully than Mr. Abbott has done" — Spectator. The
Times says — "Mr. Abbott writes with clearness, simplicity, and the deepest
religious feeling. ' '

CAMBRIDGE SERMONS PREACHED BEFORE THE
UNIVERSITY. Second Edition. 8vo. 6s.

OXFORD SERMONS PREACHED BEFORE THE
UNIVERSITY. 8vo. >js. 6d.

THROUGH NATURE TO CHRIST ; or, The Ascent of
Worship through Illusion to the Truth. 8vo. I2J. 6d.

" The beauty of its style, its tender feeling, and its perfect sympathy, the
originality and suggestiveness of many of its thoughts, would of them
selves go far to recommend it. But far besides these, it has a certain
value in its bold, comprehensive, trenchant method of apology, and in the
adroitness -with which it turns the flank of the many modern fallacies that
caricature in order to condemn Christianity" — Church Quarterly Review.

Ainger (Rev. Alfred).— SERMONS PREACHED IN

THE TEMPLE CHURCH. By the Rev. ALFRED AINGER,

M. A. of Trinity Hall, Cambridge, Reader at the Temple Church!

Extra fcap. 8vo. 6s.

"If is, " the British Quarterly says, " the fresh unconventional talk of a

S»ooo.

THEOLOGICAL BOOKS.

clear independent thinker ; addressed to a congregation of thinkers ....
Thoughtful men will be greatly charmed by this little volume.''''

Arnold. — Works by MATTHEW ARNOLD :

A BIBLE READING FOR SCHOOLS. THE GREAT
PROPHECY OF ISRAEL'S RESTORATION (Isaiah, Chapters 40—66).
Arranged and Edited for Young Learners. By MATTHEW ARNOLD,
D.C.L. Third Edition. i8mo. is.

The Times says — " Whatever may be the fate of this little book in
Government Schools^ there can be no doubt that it will be found excellently
calculated to further instruction in Biblical literature in any school into
ivhich it may be introduced.

ISAIAH XL.— LXVI., with the Shorter Prophecies allied
to it. Arranged and Edited with Notes. Crown 8vo. 5^.

Bather.— ON SOME MINISTERIAL DUTIES; CATE
CHISING, PREACHING, &c. Charges by the late Archdeacon
BATHER. Edited, with Preface, by Dr. C. J. VAUGHAN. Extra
fcap. 8vo. AfS. bd.

Bernard.— THE PROGRESS OE DOCTRINE IN THE
NEW TESTAMENT. By THOMAS D. BERNARD, M.A.,
Rector of Walcot and Canon of Wells. Third and Cheaper Edi
tion. Crown 8vo. $s. (Bampton Lectures for 1864.)

Binney.— A SECOND SERIES OF SERMONS. By
THOMAS BINNEY, D.D. Edited with Biographical and Critical
Sketch, by the Rev. HENRY ALLON, D.D. With Portrait of Dr.
Binney engraved by JEENS. 8vo. I2s.

Birks. — Works by T. R. BIRKS, M.A., Professor of Moral

Philosophy, Cambridge :

THE DIFFICULTIES OF BELIEF in connection with
the Creation and the Fall, Redemption and Judgment. Second
Edition, enlarged. Crown 8vo. 5*.

AN ESSAY ON THE RIGHT ESTIMATION OF MS.

EVIDENCE IN THE TEXT OF THE NEW TESTAMENT. Crown
8vo. 3-y. bd.

COMMENTARY ON THE BOOK OF ISAIAH, Critical,
Historical, and Prophetical j including a Revised English Trans
lation. With Introduction and Appendices on the Nature of
Scripture Prophecy, the Life and Times of Isaiah, the Genuineness
of the Later Prophecies, the Structure and History of the whole
Book, the Assyrian History in Isaiah's Days, and various Difficult
Passages. Second Edition, revised. 8vo. 12s. 6d.

THEOLOGICAL BOOKS.

BIRKS (Prof.}— continued.

SUPERNATURAL REVELATION; or, First Principles
of Moral Theology. 8vo. Ss.

Blackie.— LAY SERMONS. By JOHN STUART BLACKIE
Professor of Greek in the University of Edinburgh. Crown 8vo. 6s.
The subjects of these "Sermons," so called as the author tells us "be
cause, though some of them were delivered in the form of popular lecttires,
they have all a direct practical drift, and are intended either to apply
Christian ethics or to expound Christian doctrine in reference to matters
of special interest at the present time." — are as follows : (i) The Creation
of the World, (2) The Jewish Sabbath and the Christian Lord's Day,
(3) Faith, (4) The Utilisation of Evil, (5) Landlords and Land-laws,
(6) The Politics of Christianity, (7) The Dignity of Labour, (8) The
Scottish Covenanters, (9) On Symbolism, Ceremonialism, Formalism,
and the New Creature; with an Appendix on The Metaphysics of
Genesis I.

Bradby.— SERMONS PREACHED AT HAILEYBURY.

By E. H. BRADBY, M.A., Master. 8vo. IQJ. 6d.

Brooks.— THE CANDLE OF THE LORD, AND OTHER
SERMONS. By the Rev. PHILLIPS BROOKS, Rector of Trinity
Church, Boston. Crown 8vo. 6s.

Mr. Brooks'1 reputation as a preacher stands very high among his own
countrymen, and several of his previous volumes which have found their
way across the Atlantic, such as Lectures on Preaching, &c., have attracted
attention here. It may be hoped, therefore, that this new volume will be
welcome to English readers. The first sermon, which gives its title to the
volume, was delivered in Westminster Abbey, and ivas greatly admired by
Dean Stanley who was a personal friend of the preacher.

Brunton.— THE BIBLE AND SCIENCE. By T. Lauder
Brunton, M.D., D.Sc., F.R.S., etc. With Illustrations. Crown
8vo. ioj. 6d.

The objects of the present work are to give a brief and popular sketch of
the data on which the doctrine of Evolution is founded, and to shew that
instead of being atheistic it is the very reverse, and is no more opposed to
the Biblical account of the Creation than those geological doctrines regard
ing the structure and formation of the earth's criist which were once
regarded as heretical and dangerous, but are now to be found in every
class-book, and are taught in every school. The plan adopted has been to
give a brief account, first, of the living things both animal and vegetable
which now exist on this earth, and of their relation to one another ; and,
secondly, of the forms of life which existed in the early ages of the world's
history, and their relationships to one another, as well as to those of the

THEOLOGICAL BOOKS.

present day. After this follows a discussion of the question, how these
various forms of life, fast and present, came into existence, whether by
sudden creation or gradual evolution.

Butcher.— THE ECCLESIASTICAL CALENDAR; its

Theory and Construction. By SAMUEL BUTCHER, D.D., late
Bishop of Meath. 4to. 14^.

Butler (Rev. G.) — Works by the Rev. GEORGE BUTLER,
M.A., Principal of Liverpool College :

FAMILY PRAYERS. Crown 8vo. 5*.

SERMONS PREACHED in CHELTENHAM COLLEGE
CHAPEL. Crown 8vo. Js. 6d.

Butler (Rev. H. M.)— SERMONS PREACHED in the
CHAPEL OF HARROW SCHOOL. By H. MONTAGU
BUTLER, Head Master. Crown 8vo. js. 6d.

"These sermons are adapted for every household. There is nothing
more striking than the excellent good sense with which they are imbued."
— Spectator.

A SECOND SERIES. Crown 8vo. Js.6d.

' ' Excellent specimens of what sermons should be — plain, direct, prac
tical, pervaded by the true spirit of the Gospel, and holding up lofty aims
before the minds of the young" — Athenaeum.

Butler (Rev. W. Archer). — Works by the Rev. WILLIAM

ARCHER BUTLER, M.A., late Professor of Moral Philosophy in
the University of Dublin :

SERMONS, DOCTRINAL AND PRACTICAL. Edited,
with a Memoir of the Author's Life, by THOMAS WOODWARD,
Dean of Down. With Portrait. Ninth Edition. 8vo. 8s.

A SECOND SERIES OF SERMONS. Edited by J. A.
JEREMIE, D.D., Dean of Lincoln. Seventh Edition. 8vo. Js.

LETTERS ON ROMANISM, in reply to Dr. Newman's

'Essay on Development.' Edited by the Dean of Down. Second

Edition, revised by Archdeacon HARDWICK. 8vo. IQT. 6d.

These Letters contain an exhaustive criticism of Dr. Newman 's famous

'Essay on the Development of Christian Doctrine.' "A work which

ought to be in the Library of every student of Divinity." — BP. ST. DAVID'S.

Calderwood. — Works by HENRY CALDERWOOD, LL.D.,
Professor of Moral Philosophy in the University of Edinburgh :

THEOLOGICAL BOOKS. 5

C ALDER WOOD (Dr.)— continued.

THE PARABLES OF OUR LORD, interpreted in view

of their relations to each other. Crown 8vo. 6s.
" They are written in a simple intelligible manner, and may be read
with satisfaction" — Westminster Review.

THE RELATIONS OF SCIENCE AND RELIGION.
Being the Morse Lecture, 1880, connected with Union Theologi
cal Seminary, New York. Crown 8vo. 5.5-.

Cambridge Lent Sermons, 1864. — Sermons preached
during Lent, 1864, in Great St. Mary's Church, Cambridge. By
the Right Rev. the Lord Bishop of Oxford, Rev. H. P. Liddon,
Rev. T. L. Claughton, Rev. J. R. Woodford, Rev. Dr. Goulburn,
Very Rev. Dean Hook, Rev. W. J. Butler, and others. Crown
8vo. 7-y. 6d.

Campbell. — Works by JOHN M'LEOD CAMPBELL :

THE NATURE OF THE ATONEMENT AND ITS
RELATION TO REMISSION OF SINS AND ETERNAL
LIFE. Fourth and Cheaper Edition. Crown 8vo. 6s.

11 Among the first theological treatises of this generation." — Guardian.
" One of the most remarkable theological books ever written." — Times.

CHRIST THE BREAD OF LIFE. An Attempt to give
a profitable direction to the present occupation of Thought with
Romanism. Second Edition, greatly enlarged. Crown 8vo. 4-r. 6d.

' ' Deserves the most attentive study by all who interest themselves in the
predominant religious controversy of the day." — Spectator.

REMINISCENCES AND REFLECTIONS, referring to
his Early Ministry in the Parish of Row, 1825 — 31. Edited with
an Introductory Narrative by his Son, DONALD CAMPBELL, M.A.,
Chaplain of King's College, London. Crown 8vo. 7s. 6d
" We recommend this book cordially to all who are interested in the
great cause of religious reformation." — Times. " There is a thorough
ness and depth, as well as a practical earnestness, in his grasp of each
truth on which he dilates, which make his reflections very valuable." —
Literary Churchman.

THOUGHTS ON REVELATION, with Special Reference
to the Present Time. Second Edition. Crown 8vo. $s.

RESPONSIBILITY FOR THE GIFT OF ETERNAL
LIFE. Compiledby permission of the late J. M'LEOD CAMPBELL,
D.D., from Sermons preached chiefly at Row in 1829 — 31.
Crown 8vo. $s.

THEOLOGICAL BOOKS.

Campbell (Lewis).— SOME ASPECTS OF THE CHRIS
TIAN IDEAL. Sermons by the Rev. L. CAMPBELL, M.A.,
LL.D., Professor of Greek in the University of Glasgow. Crown
8vo. 6s.

Canterbury. — Works by ARCHIBALD CAMPBELL, Archbishop

of Canterbury :

THE CHURCH OF THE FUTURE. Its Catholicity;
its Conflict with the Atheist ; its Conflict with the Deist ; its
Conflict with the Rationalist ; its Dogmatic Teaching ; Practical
Councils for its Work ; its Cathedrals. Constituting the Charge
delivered at his Third Quadrennial Visitation, A. D. 1880. Second
Edition. Crown 8vo. 3^. 6d.

THE PRESENT POSITION OF THE CHURCH OF
ENGLAND. Seven Addresses delivered to the Clergy and Church
wardens of his Diocese, as his Charge, at his Primary Visitation,
1872. Third Edition. 8vo. 3^-. 6d.

SOME THOUGHTS ON THE DUTIES OF THE ES
TABLISHED CHURCH OF ENGLAND AS A NATIONAL
CHURCH. Seven Addresses delivered at his Second Visitation.
8v«. 4-y. 6d.

Cellarius.— A NEW ANALOGY BETWEEN REVEAL
ED RELIGION AND THE COURSE AND CONSTITUTION OF
NATURE. By CELLARIUS. Crown 8vo. 6s.

The argument from Analogy, as first applied by Butler, being, so far
as regards its method, of eternal value and significance, there seems no
reason why it may not once more be employed to combat the present state of
mental incredulity and indifference, due care being taken to adapt the
course and details of the argument to the changes which lapse of time and
alterations in the way of thinking have produced in the attittide of those
who cannot bring themselves to regard the Christian religion as being the
direct work of God. The present writer here addresses to his fellow
Christians, more especially laymen, those reasons which have from time to
time, appeared to himself to afford a reasonably strong presumption that
Nature and Revelation have proceeded from the same Author, and that,
therefore, the materials of a credible and rational religion are placed at the
disposal of mankind.

Cheyne.— Works by T. K. CHEYNE, M.A., Fellow of Balliol

College, Oxford :

THE BOOK OF ISAIAH CHRONOLOGICALLY AR
RANGED. An Amended Version, with Historical and Critical
Introductions and Explanatory Notes. Crown 8vo. 'js. 6d.

NOTES AND CRITICISMS on the HEBREW TEXT
OF ISAIAH. Crown Svo. 2s. 6d.

THEOLOGICAL BOOKS.

Choice Notes on the Four Gospels, drawn from

Old and New Sources. Crown 8vo. 45. 6d. each Vol. (St.
Matthew and St. Mark in one Vol. price gs.)

Church. — Works by the Very Rev. R. W. CHURCH, M.A.,
D.C.L., Dean of St. Paul's :

ON SOME INFLUENCES OF CHRISTIANITY UPON
NATIONAL CHARACTER. Three Lectures delivered in St.
Paul's Cathedral, Feb. 1873. Crown Svo. 4?. 6d.
"Few books that we have met with have given us keener pleasure than

this It would be a real pleasure to quote extensively, so wise and so

true, so tender and so discriminating are Dean Church's judgments, but
the limits of our space are inexorable. We hope the book will be bought. "
— Literary Churchman.

THE SACRED POETRY OF EARLY RELIGIONS.
Two Lectures in St. Paul's Cathedral. i8mo. I.T. I. The Veclas.
II. The Psalms.

ST. ANSELM. Second Edition. Crown Svo. 6s.

' ' It is a sketch by the hand of a master, with every line marked by
taste, learning, and real apprehension of the subject ." — Pall Mall Gazette.

HUMAN LIFE AND ITS CONDITIONS. Sermons
preached before the University of Oxford, 1876 — 78, with Three
Ordination Sermons. Crown Svo. 6s.

THE GIFTS OF CIVILIZATION, and other Sermons and
Lectures delivered at Oxford and in St. Paul's Cathedral. New
Edition. Crown Svo. "js. 6d.

Clergyman's Self-Examination concerning the

APOSTLES' CREED. Extra fcap. Svo. u. 6d.

Colenso.— THE COMMUNION SERVICE FROM THE
BOOK OF COMMON PRAYER; with Select Readings from
the Writings of the Rev. F. D. MAURICE, M. A. Edited by the
Right Rev. J. W. COLENSO, D.D., Lord Bishop of Natal. New
Edition. i6mo. 2s. 6d.

Collects of the Church of England. With a beauti
fully Coloured Floral Design to each Collect, and Illuminated
Cover. Crown Svo. 12s. Also kept in various styles of morocco.

Congreve. — HIGH HOPES, AND PLEADINGS FOR A REA
SONABLE FAITH, NOBLER THOUGHTS, LARGER CHARITY.
Sermons preached in the Parish Church of Tooting Graveney, Surrey.
By J. CONGREVE, M. A., Rector. Cheaper Issue. Crown Svo. $s.

8 THEOLOGICAL BOOKS.

Cooke.— RELIGION AND CHEMISTRY : A Re-state
ment of an Old Argument. By J. P. COOKE, Erving Professor
of Chemistry and Mineralogy in Harvard University. Crown
8vo. yj. 6d.

Cotton. — Works by the late GEORGE EDWARD LYNCH
COTTON, D. D. , Bishop of Calcutta :

SERMONS PREACHED TO ENGLISH CONGREGA
TIONS IN INDIA. Crown 8vo. 75. 6d.

EXPOSITORY SERMONS ON THE EPISTLES FOR
THE SUNDAYS OF THE CHRISTIAN YEAR. Two
Vols. Crown 8vo. 15^.

Cunningham. — Works by the Rev. WILLIAM CUNNINGHAM,

M.A. :

CHRISTIAN CIVILISATION. With special reference to
India. Fcap. 8vo. 5^.

THE CHURCHES OF ASIA. A Methodical Sketch of
the Second Century. Crown 8vo. 6s.

" Not merely is such a treatise interesting' to the believer ; its interest
extends to all" — Morning Post. " We think it on the ^vhole a pains
taking and accurate delineation of the development of the ecclesiastical
constitution of the Church" — London Quarterly.

Curteis. — DISSENT in its RELATION to the CHURCH
OF ENGLAND. Eight Lectures preached before the University
of Oxford, in the year 1871, on the foundation of the late Rev.
John Bampton, M. A., Canon of Salisbury. By GEORGE HERBERT
CURTEIS, M.A., late Fellow and Sub-Rector of Exeter College ;
Principal of the Lichfield Theological College, and Prebendary of
Lichfield Cathedral ; Rector of Turweston, Bucks. New Edition.
Crown 8vo. "js. 6d.

"Mr. Curteis has done good service by maintaining in an eloquent,
temperate, and practical manner, that discussion among Christians is
really an evil, and that an intelligent basis can be found for at least a
proximate union." — Saturday Review. "A well-timed, learned, and
thoughtful book."

Davies. — Works by the Rev. J. LLEWELYN DAVIES, M.A.,
Rector of Christ Church, St. Marylebone, etc. :

THE GOSPEL AND MODERN LIFE; with a Preface
on a Recent Phase of Deism. Second Edition. To which is

THEOLOGICAL BOOKS.

DAVIES (Rev. J. LI.)— continued.

added, Morality according to the Sacrament of the Lord's Supper;
or, Three Discourses on the Names, Eucharist, Sacrifice, and Com
munion. Extra fcap. 8vo. 6s.

WARNINGS AGAINST SUPERSTITION. IN FOUR
SERMONS FOR THE DAY. Extra fcap. 8vo. 2s. 6d.

' ' We have seldom read a wiser little book. The Sermons are short,
terse, and full of true spiritual wisdom, expressed with a lucidity and a
moderation that must give them weight even with those who agree least

with their author. Of the volume as a whole it is hardly possible to

speak with too cordial an appreciation. " — Spectator.

THE CHRISTIAN CALLING. Sermons. Extra fcap.
8vo. 6s.

Donaldson — THE APOSTOLICAL FATHERS: a Critical
Account of their Genuine Writings and of their Doctrines. By
JAMES DONALDSON, LL.D. Crown 8vo. is.bd.

Eadie. — Works by JOHN EADIE, D.D., LL.D., Professor of
Biblical Literature and Exegesis, United Presbyterian Church :

THE ENGLISH BIBLE. An External and Critical History
of the various English Translations of Scripture, with Remarks on
the Need of Revising the English New Testament. Two vols.
8vo. 28-5-.

"Accurate, scholarly, full of completest sympathy with the translators
and their work, and marvellously interesting." — Literary Churchman.
" The work is a very valuable one. It is the result of vast labour ',
sound scholarship, and large erudition." — British Quarterly Review.

ST. PAUL'S EPISTLES TO THE THESSALONIANS.
A Commentary on the Greek Text. Edited by the Rev. W.
YOUNG, M.A., with a Preface by the Rev. Professor CAIRNS,
D.D. 8vo. 12s.

Ecce Homo. A SURVEY OF THE LIFE AND WORK OF

JESUS CHRIST. Fourteenth Edition. Crown 8vo. 6s.
"A very original and remarkable book, full of striking thought and
delicate perception ; a book which has realised with wonderful vigour and
freshness the historical magnitude of Chrisfs work, and which here and
there gives us readings of the finest kind of the probable motive of His indi
vidual words and actions" — Spectator. " The best and most established
believer will find it adding some fresh buttresses to his faith" — Literary

io THEOLOGICAL BOOKS.

Churchman. "If we have not misunderstood him, -we have before us a
writer who has a right to claim deference from those who think deepest
and know most." — Guardian.

Ecclesiastes. A TREATISE ON THE AUTHORSHIP OF
ECCLESIASTES. To which is added a Dissertation on that which
was spoken through Jeremiah the Prophet, as quoted in Matthew
xxvii. 9, io. Crown 8vo. 14^.

Faber.— SERMONS AT A NEW SCHOOL. By the Rev.

ARTHUR FABER, M.A., Head Master of Malvern College.
Crown 8vo. 6s.

Farrar. — Works by the Rev. F. W. FARRAR, D.D., F.R.S.,

Canon of Westminster, late Head Master of Marlborough College:

THE FALL OF MAN, AND OTHER SERMONS.

Fourth Edition. Crown Svo. 6^.

" Ability, eloquence, scholarship, and practical usefulness, are in these
Sermons combined in a very unusual degree. " — British Quarterly.

THE WITNESS OF HISTORY TO CHRIST. Being

the Hulsean Lectures for 1870. Sixth Edition. Crown Svo. 5-r.
The following are the subjects of the Five Lectures : — /. " The Ante
cedent Credibility of the Miraculous." II. " The Adequacy of the Gospel
Records." III. " The Victories of 'Christianity.'1'' IV. "Christianity and
the Individual." V. "Christianity and the Race. " The subjects of the
four Appendices are: — A. " The Diversity of Christian Evidences"
B. "Confucius." C. "Buddha." D. " Comte."

SEEKERS AFTER GOD. The Lives of Seneca, Epictetus,

and Marcus Aurelius. Eighth Edition. Crown Svo. 6s.
" A very interesting and valuable book." — Saturday Review.

THE SILENCE AND VOICES OF GOD : University
and other Sermons. Fifth Edition. Crown Svo. 6s.

"We can most cordially recommend Dr. Farrar's singularly beautiful

volume of Sermons For beauty of diction, felicity of style, aptness of

illustration and earnest loving exhortation, tJie volume is without its
parallel. " — John Bull. " They are marked by great ability, by an honesty
which does not hesitate to acknowledge difficulties and by an earnestness
which commands respect." — Pall Mall Gazette.

"IN THE DAYS OF THY YOUTH." Sermons on Prac
tical Subjects, preached at Marlborough College from 1871 — 76.
Sixth Edition. Crown Svo. gs.

"All Dr. Farrar' s peculiar charm of style is apparent here, all that
care and subtleness of analysis, and an even-added distinctness and clear-

THEOLOGICAL BOOKS. 11

FARRAR (Rev. F. W.)— continued.

ness of moral teaching, which is what every kind of sermon wants, and

especially a sermon to boys" — Literary Churchman.

ETERNAL HOPE. Five Sermons preached in Westminster
Abbey, in 1876. With Preface, Notes, etc. Contents : What
Heaven is. — Is Life Worth Living? — 'Hell,' What it is not. —
Are there few that be saved ? — Earthly and Future Consequences
of Sin. Eighteenth Thousand. Crown 8vo. 6s.

SAINTLY WORKERS. Lenten Lectures delivered in St.
Andrew's, Holborn, March and April, 1878. Third Edition.
Crown 8vo. 6s.

EPHPHATHA ; or the Amelioration of the World. Sermons
preached at Westminster Abbey. With Two Sermons at St.
Margaret's, Westminster, on the Opening of Parliament. Crown
8vo. 6s.

MERCY AND JUDGMENT. A Few Last Words on Chris
tian Eschatology, with reference to Dr. Pusey's " What is of
Faith?" Crown 8vo. los. 6d.

This volume contains afiirther development of the doctrines propounded
in Canon Farrar"1 s former work on ' Eternal Hope J dealing in full with
the objections that have been raised to the validity of those doctrines. It is,
therefore, an indispensable companion to the previous volume.

Fellowship : LETTERS ADDRESSED TO MY SISTER

MOURNERS. Fcap. Svo, cloth gilt. 3^-. 6d.

Ferrar.— A COLLECTION OF FOUR IMPORTANT
MSS. OF THE GOSPELS, viz., 13, 69, 124, 346, with a view
to prove their common origin, and to restore the Text of their
Archetype. By the late W. H. FERRAR, M.A., Professor of Latin
in the University of Dublin. Edited by T. K. ABBOTT, M.A.,
Professor of Biblical Greek, Dublin. 4to, half morocco. IGJ. 6d.

Forbes. — Works by GRANVILLE H. FORBES, Rector of

Broughton :
THE VOICE OF GOD IN THE PSALMS. Cr. Svo. 6s.6d.

VILLAGE SERMONS. By a Northamptonshire Rector.
Crown Svo. 6s.

' ' Such a volume as the present . . . is as great an accession to the cause
of a deep theology as the most refined exposition of its fundamental prin
ciples. . . . It is part of the beauty of these sermons that while they
apply the old truth to the new modes of feeling they seem to preserve
the whiteness of its simplicity .... There will be plenty of critics to

12 THEOLOGICAL BOOKS.

acciise this volume of inadequacy of doctrine because it says no more
than Scripture about vicarious suffering and external retribution. For
ourselves we 'welcome it most cordially as expressing adequately what we
believe to be the true burden of the Gospel in a manner which may take
hold either of the least or the most cultivated intellect" — Spectator.

Gaskoin.— CHILDREN'S TREASURY OF BIBLE

STORIES. By Mrs. HERMAN GASKOIN. Edited, with Preface,

by the Rev. G. F. MACLEAR, D. D.

PART I.— Old Testament. i8mo. is.

PART II. — New Testament. i8mo. u.

PART III. — The Apostles. i8mo. I.T.

" This very careful and well-written work is as good an introduction to
Biblical History as we remember to have come across." — Educational
Times.

Hardwick. — Works by the Ven. ARCHDEACON HARDWICK :
CHRIST AND OTHER MASTERS. A Historical Inquiry
into some of the Chief Parallelisms and Contrasts between Christ
ianity and the Religious Systems of the Ancient World. New
Edition, revised, and a Prefatory Memoir by the Rev. FRANCIS
PROCTER, M.A. New Edition. Crown 8vo. IQJ-. 6d.

A HISTORY OF THE CHRISTIAN CHURCH. Middle
Age. From Gregory the Great to the Excommunication of Luther.
Edited by WILLIAM STUBBS, M.A., Regius Professor of Modern
History in the University of Oxford. With Four Maps constructed
for this work by A. KEITH JOHNSTON. New Edition. Crown
8vo. IQS. 6d.

' 'As a Manual for the student of ecclesiastical history in the Middle
Ages, we know no English work which can be compared to Mr. Hardwick' 's
book. " — Guardian.

A HISTORY of the CHRISTIAN CHURCH DURING
THE REFORMATION. New Edition, revised by Professor
STUBBS. Crown 8vo. los. 6d.

This volume is intended as a sequel and companion to the 'History
of the Christian Church during the Middle Age. '

Hare. — Works by the late ARCHDEACON HARE :

THE VICTORY OF FAITH. By JULIUS CHARLES
HARE, M. A., Archdeacon of Lewes. Edited by Prof. PLUMPTRE.
With Introductory Notices by the late Prof. MAURICE and Dean
STANLEY. Third Edition. Crown 8vo. 6s. 6d.

THE MISSION OF THE COMFORTER. With Notes.
New Edition, edited by Prof. E. H. PLUMPTRE. Crn.Svo. 7-r. 6d.

THEOLOGICAL BOOKS. 13

Harper.— THE METAPHYSICS OF THE SCHOOL. By
Thomas Harper, S.J. In 5 vols. Vols. I. and II., 8vo. iSs. each.
tc 7f the Clergy of either communion in this country could be brought
to study Father Harper"1* book, we should augur well for a sounder the
ology even in the next generation. " — Church Quarterly Review.

Harris. — SERMONS. By the late GEORGE COLLYER
HARRIS, Prebendary of Exeter, and Vicar of St. Luke's, Torquay.
With Memoir by CHARLOTTE M. YONGE, and Portrait. Extra
fcap. 8vo. 6s.

Hervey.— THE GENEALOGIES OF OUR LORD AND
SAVIOUR JESUS CHRIST, as contained in the Gospels of
St. Matthew and St. Luke, reconciled with each other, and shown
to be in harmony with the true Chronology of the Times. By Lord
ARTHUR HERVEY, Bishop of Bath and Wells. 8vo. icxr. 6d.

Hort.— TWO DISSERTATIONS. I. On MONOFENHS 0EO5

in Scripture and Tradition. II. On the " Constantinopolitan"
Creed and other Eastern Creeds of the Fourth Century. By F. J. A.
HORT, D.D., Fellow and Divinity Lecturer of Emmanuel Col
lege, Cambridge. 8vo. 7s. 6d.

Howson (Dean) — Works by :

BEFORE THE TABLE. An Inquiry, Historical and Theo
logical, into the True Meaning of the Consecration Rubric in the
Communion Service of the Church of England. By the Very Rev.
J. S. HOWSON, D.D., Dean of Chester. With an Appendix and
Supplement containing Papers by the Right Rev. the Bishop of
St. Andrew's and the Rev. R. W. KENNION, .A. 8vo. •js. 6d.

THE POSITION OF THE PRIEST DURING CON
SECRATION IN THE ENGLISH COMMUNION SERVICE. A
Supplement and a Reply. Crown 8vo. 2s. 6d.

Hughes.— THE MANLINESS OF CHRIST. By THOMAS

HUGHES, Author of 'Tom Brown's School Days.' Cr. 8vo. qs.bd.
* (ffe has given to the world a volume, which so truly, and in some places so
picturesquely and strikingly, represents the life of our Lord, that we can
only express the hope that it may find its way into the hands of thousands
of English working men." — Spectator.

Hutton.— ESSAYS : THEOLOGICAL AND LITERARY.
By RICHARD HUTTON, .A. New and cheaper issue. 2 vols.
8vo. i8j.

Hymni Ecclesise. — Fcap. 8vo. js.bd.

This collection was edited by Dr. Newman while he lived at Oxford.

THEOLOGICAL BOOKS.

Hyacinthe.-CATHOLIC REFORM. By FATHER
HYACINTHE. Letters, Fragments, Discourses. Translated bv
Madame HYACINTH E-LovsoN. With a Preface by the Very Rev
A. P. STANLEY, D.D., Dean of Westminster. Cr. 8vo. -js. 6d. '

1 CiC

. . . . .
A valuable contribution to the religious literature of the day. "—Daily

Illingworth.-SERMONS preached in a College Chapel.
With an Appendix. By ]. R. IllingwortK, M. A., Fellow of

Jesus College, and Tutor of Keble College, Oxford. Crown
8vo. 5J-.

" These sermons have a rare intensity and reality of tone. . . . It is full
of strength, and we should be glad to induce any one to read it "—
Spectator.

Imitation of Christ.— FOUR BOOKS. Translated from the
Latin, with Preface by the Rev. W. BENHAM, B.D., Vicar of
Margate. Printed with Borders in the Ancient Style after Holbein,
Diirer, and other Old Masters. Containing Dances of Death, Acts
of Mercy, Emblems, and a variety of curious ornamentation.' Cr
ovo, gilt edges, 'js. 6d.

Also in Latin, uniform with the above. New Edition. Js.6d.
Jacob.— BUILDING IN SILENCE, AND OTHER SER
MONS. By J. A. JACOB, M.A., Minister of St. Thomas's, Pad-
dmgton. Extra fcap. 8vo. 6s.

Jellett— THE EFFICACY OF PRAYER: being the Don-
nellan Lectures for 1877. By J. II. IELLETT, B^D., Senior
Fellow of Trinity College, Dublin, formerly President of the Royal
Irish Academy. Second Edition. 8vo. $s.

Jennings and Lowe.— THE PSALMS, with Introduc
tions and Critical Notes. By A. C. JENNINGS, B. A., Jesus Col
lege, Cambridge, Tyrwhitt Scholar, Crosse Scholar, Hebrew
University Scholar, and Fry Scholar of St. John's College; helped
in parts by W. H. LOWE, M. A., Hebrew Lecturer and late Scholar
of Christ's College, Cambridge, and Tyrwhitt Scholar. Complete
in two vols. crown 8vo. ior. 6d. each. Vol. i, Psalms i.— Ixxii., with
Prolegomena ; Vol. 2, Psalms Ixxiii. — cl.

Killen.— THE ECCLESIASTICAL HISTORY OF IRE

LAND from the Earliest Period to the Present Time. By W. D

KILLEN, D.D., President of Assembly's College, Belfast, 'and

Professor of Ecclesiastical History. Two vols. 8vo. 25^.

*' Those who have the leisure will do well to read these two vohimes.

They are full of interest, and are the result of great research." —Spec

tator.

THEOLOGICAL BOOKS. 15

Kingsley. — Works by the late Rev. CHARLES KINGSLEY,
M.A., Rector of Eversley, and Canon of Westminster :

THE WATER OF LIFE, AND OTHER SERMONS.
New Edition. Crown 8vo. 6s.

THE GOSPEL OF THE PENTATEUCH ; AND DAVID.

New Edition. Crown. 8vo. 6s.

GOOD NEWS OF GOD. New Edition. Crown 8vo. 6s.
SERMONS FOR THE TIMES. New Edition. Crown
8vo. 6s.

VILLAGE AND TOWN AND COUNTRY SERMONS.

New Edition. Crown 8vo. 6s.

SERMONS on NATIONAL SUBJECTS, THE KING OF
THE EARTH, AND OTHER SERMOISS. New Edition. Crn. 8vo. 6s.

DISCIPLINE, AND OTHER SERMONS. New Edition. Crown
8vo. 6s.

WESTMINSTER SERMONS. With Preface. New
Edition. Crown 8vo. 6s.

OUT OF THE DEEP. Words for the Sorrowful. From
the Writings of CHARLES KINGSLEY. Extra fcap. 8vo. 3^-. 6d.

Kynaston. — SERMONS PREACHED IN THE COL
LEGE CHAPEL, CHELTENHAM, during the First Year
of his Office. By the Rev. HERBERT KYNASTON, M.A., Princi
pal of Cheltenham College. Crown 8vo. 6s.

Lightfoot. — Works by J. B. LIGHTFOOT, D.D., Bishop of

Durham :

ST. PAUL'S EPISTLE TO THE GALATIANS. A Re
vised Text, with Introduction, Notes, and Dissertations. Seventh
Edition, revised. 8vo, cloth. 12s.

While the Author's object has been to make this commentary generally
complete, he has paid special attention to everything relating to St. Paul's
personal history and his intercourse 'with t/ie Apostles and Church of the
Circumcision, as it is this feature in the Epistle to the Galatians which
has given it an overwhelming interest in recent theological controversy.
The Spectator says — " There is no commentator at once of sounder judg
ment and more liberal than Dr. Lightfoot. "

ST. PAUL'S EPISTLE TO THE PHILIPPIANS. A
Revised Text, with Introduction, Notes, and Dissertations. Sixth
Edition, revised. 8vo. 12s.

16 THEOLOGICAL BOOKS.

LIGHTFOOT (Dr.)— continued.

"JVb commentary in the English language can be compared with it in
regard to fulness of information, exact scholarship, and laboured attempts
to settle everything about the epistle on a solid foundation. " — Athenaeum.

ST. PAUL'S EPISTLES TO THE COLOSSIANS AND
TO PHILEMON. A Revised Text with Introduction, Notes, etc.
Fifth Edition, revised. 8vo. I2s.

' ' It bears marks of continued and extended reading and research, and
of ampler materials at command. Indeed, it leaves nothing to be desired
by those who seek to study thoroughly the epistles contained in it, and to do
so with all known advantages presented in sufficient detail and in conve
nient form. " — Guardian.

ST. CLEMENT OF ROME. An Appendix containing the
newly discovered portions of the two Epistles to the Corinthians,
with Introductions and Notes, and a Translation of the whole.
8vo. 8s. 6d.

ON A FRESH REVISION OF THE ENGLISH NEW
TESTAMENT. Second Edition. Crown 8vo. 6s.

The Author sheivs in detail the necessity for a fresh revision of tJie
authorized version on the following grounds: — I. False Readings. 2.
Artificial distinctions created. 3. Real distinctions obliterated. 4. Faults
of Grammar. 5. Faults of Lexicography. 6. Treatment of Proper
Names, official titles, etc. 7. Archaisms, defects in the English, errors
of the press, etc. " The book is marked by careful scholarship, familiarity
with the subject, sobriety, and circumspection." — Athenseum.

Maclaren — SERMONS PREACHED at MANCHESTER.

By ALEXANDER MACLAREN. Sixth Edition. Fcap. 8vo. ^s. 6d.

These Sermons represent no special school, but deal with the broad prin
ciples of Christian truth, especially in their bearing on practical, every-day
life. A few of the titles are: — "The Stone of Stumbling," "Love and
Forgiveness," "The Living Dead," "Memory in Another World"
Faith in Christ," "Love and Fear," "The Choice of Wisdom," "The
Food of the World"

A SECOND SERIES OF SERMONS. Fourth Edition.
Fcap. 8vo. 4-r. 6d.

The Spectator characterises them as "vigorous in style, full of thought,
rich in illustration, and in an unusual degree interesting."

A THIRD SERIES OF SERMONS. Third Edition.
Fcap. 8vo. 4J. 6d.

THEOLOGICAL BOOKS. 17

MACLAREN (A.)— continued.

" Sermons more sober and yet more forcible, and with a certain wise and
practical spirituality about them it would not be easy to find" — Spectator.

WEEK-DAY EVENING ADDRESSES. Delivered in
Manchester. Extra Fcap. 8vo. 2s. 6d,

Maclear. — Works by the Rev. G. F. MACLEAR, D. p., Warden

of St. Augustine's, Canterbury, late Head Master of King's College
School :

A CLASS-BOOK OF OLD TESTAMENT HISTORY.
With Four Maps. New Edition. i8mo. 4J-. 6d.

" The present volume," says the Preface, "forms a Class- Book of Old
Testament History from the Earliest Times to those of Ezra and Nehe-
miah. In its preparation the most recent authorities have been consulted,
and wherever it has appeared useful, Notes have been subjoined illustra
tive of the Text, and, for the sake of more advanced students, references
added to larger works. The Index has been so arranged as to form a
concise Dictionary of the Persons and Places mentioned in the course of the
Narrative" The Maps, prepared by Stanford, materially add to the
value and usefulness of the book. The British Quarterly Review calls it
"A careful and elaborate, thoiigh brief compendium of all that modern
research has done for the illustration of the Old Testament. We know of
no work which contains so much important information in so small a
compass."

A CLASS-BOOK OF NEW TESTAMENT HISTORY.
Including the Connexion of the Old and New Testament. New
Edition. i8mo. 5-r. 6d.

The present volume forms a sequel to the Author's Class- Book of Old
Testament History, and continues the narrative to the close of St. Paul's
second imprisonment at Rome. The work is divided into three Books —
/. The Connexion between the Old and New Testament. II. The
Gospel History. III. The Apostolic History. In the Appendix are given
Chronological Tables. The Clerical Journal says, "It is not often that
such an amount of useful and interesting matter on biblical subjects is
found in so convenient and small a compass as in this well-arranged
volume. "

A CLASS-BOOK OF THE CATECHISM OF THE
CHURCH OF ENGLAND. New and Cheaper Edition. i8mo.
is. 6d.

The present work is intended as a sequel to the two preceding books.
"Like them, it is furnished with notes and references to larger works,
and it is hoped that it may be found, especially in {he higher forms of our

1 8 THEOLOGICAL BOOKS.

MACLEAR (Dr. G. F.)— continued.

Public Schools, to supply a suitable manual of instruction in the chief
doctrines of our Church, and a useful help in the preparation of Can
didates for Confirmation" The Literary Churchman says, "It is indeed
the work of a scholar and divine, and as such, though extremely simple, it
is also extremely instructive. There are few clergy ivho would not find
it useful in preparing Candidates for Confirmation; and there are not a
fnv who would find it useful to themselves as well. "

A FIRST CLASS-BOOK OF THE CATECHISM OF
THE CHURCH OF ENGLAND, with Scripture Proofs for
Junior Classes and Schools. New Edition. i8mo. 6d.

This is an epitome of the larger Class-book, meant for junior students
and elementary classes. The book has been carefully condensed, so as to
contain clearly and fully the most important part of the contents of the
larger book.

A SHILLING-BOOK of OLD TESTAMENT HISTORY,

New Edition. i8mo.

This Manual bears the same relation to the larger Old Testament His
tory, that the book just mentioned does to the larger work on the Catechism.
It consists of Ten Books, divided into short chapters, and subdivided into
sections, each section treating of a single episode in the history, the title of
which is given in bold type.

A SHILLING-BOOK of NEW TESTAMENT HISTORY.

New Edition. i8mo.

A MANUAL OF INSTRUCTION FOR CONFIRMA
TION AND FIRST COMMUNION, with Prayers and Devo
tions. 32mo. 2s.

This is an enlarged and improved edition of ' The Order of Confirm a-
twnS To it have been added the Communion Office, with Notes and
Explanations, together with a brief form of Self -Examination and De
motions selected from the works of Cosin, JCen, Wilson, and others.

THE ORDER OF CONFIRMATION, with Prayers and
Devotions. 321110. 6d.

THE FIRST COMMUNION, with Prayers and Devotions

for the Newly Confirmed. 321110. 6d,

THE HOUR OF SORROW ; or, The Order for the Burial
of the Dead. With Prayers and Hymns. 32mo. 2s.

THEOLOGICAL BOOKS. 19

MACLEAR (Dr. G. F '.)— continued.
APOSTLES OF MEDIEVAL EUROPE. Cr. Svo. 43. 6d.

"Mr. Maclear will have done a great work if his admirable little volume
shall help to break up the dense ignorance which is still prevailing amonv
people at large." — Literary Churchman.

Macmillan.— Works by the Rev. HUGH MACMILLAN, LL.D.,
F. R. S. E. (For other Works by the same Author, see CATALOGUE
OF TRAVELS and SCIENTIFIC CATALOGUE).

TWO WORLDS ARE OURS. Globe Svo. 6s.

THE TRUE VINE; or, the Analogies of our Lord's
Allegory. Third Edition. Globe Svo. 6s.

The Nonconformist says — "It abounds in exquisite bits of description*
and in striking facts clearly stated. " The British Quarterly says— ' ' Readers
and preachers who are imscientific will find many of his illustrations as
valuable as they are beautiful. "

BIBLE TEACHINGS IN NATURE. Twelfth Edition.
Globe Svo. 6s.

In this volume the author has endeavoured to sheiv that the teaching of
Natitre and the teaching of the Bible are directed to the same great end;
that the Bible contains tJie spiritual truths which are necessary to make its
wise unto salvation, and the objects and scenes of Nature are the pictures
by which these truths are illustrated. "He has made the world more
beautiful to us, and ttnsealed our ears to voices of Braise and messages of
love that might othenvise have been unheard. " — British Quarterly Review.
"Dr. Macmillan has produced a book which may be fitly described as one
of the happiest efforts for enlisting physical science in the direct service of
religion. " — Guardian.

THE SABBATH OF THE FIELDS. A Sequel to < Bible
Teachings in Nature. ' Second Edition. Globe Svo. 6s.

" This volume, like all Dr. Macmillan 's productions, is very delight
ful reading, and of a special kind. Imagination, nat^iral science, and

religious instruction are blended together in a very charming way."

British Quarterly Review.

THE MINISTRY OF NATURE. Fourth Edition. Globe
Svo. 6s.

" Whether the reader agree or not with his conclusions, he -will ac
knowledge he is in the presence of an original and thoughtful writer. "

Pall Mall Gazette. " There is no class of educated men and women that
will not profit by these essays. " — Standard.

OUR LORD'S THREE RAISINGS FROM THE DEAD.
Globe Svo. 6s.

20 . THEOLOGICAL BOOKS.

Materialism : Ancient and Modern. By a late Fellow
of Trinity College, Cambridge. Crown 8vo. 2s.

Maurice. — Works by the late Rev. F. DENISON MAURICE,
M.A., Professor of Moral Philosophy in the University of Cam
bridge :
The Spectator says — "Few of those of our own generation whose names

will live in English history or literature have exerted so profound and so

permanent an influence as Mr. Maurice"

THE PATRIARCHS AND LAWGIVERS OF THE
OLD TESTAMENT. Third and Cheaper Edition. Crown

Svo. 5-y.

The Nineteen Discourses contained in this volume were preached in the
chapel of 'Lincoln 's Inn during the year 1851.

THE PROPHETS AND KINGS OF THE OLD TES
TAMENT. New Edition. Crown Svo. IQJ. 6d.

Mr, Maurice, in the spirit which animated the compilers of the Church
Lessons, has in these Sermons regarded the Prophets more as preachers of
righteousness than as mere predictors— an aspect of their lives which, he
thinks, has been greatly overlooked in our day, and than which there is
none we have more need to contemplate. He has found that the Old
Testament Prophets, taken in their simple natural sense, clear up many
of the difficulties which beset us in the daily work of life; make the past
intelligible, the present endurable, and the future real and hopeful.

THE GOSPEL OF THE KINGDOM OF HEAVEN.
A Series of Lectures on the Gospel of St. Luke. New Edition.
Crown Svo. gs.

Mr. Maurice, in his Preface to these Twenty-eight Lectiires, says —
"In these Lectures I have endeavoured to ascertain what is told us respect
ing the life of Jesus by one of those Evangelists who proclaim Him to be
the Christ, who says that He did come from a Father, that He did baptize
with the Holv Spirit, that He did rise from the dead. I have chosen the
one who is most directly connected with the later history oj the Church,
who was not an Apostle, who professedly wrote for the use of a man
already instructed in the faith of the Apostles. I have followed the course
of the -writer's narrative, not changing it under any pretext. I have
adhered to his phraseology, striving to avoid the substitution of any other
for his."

THE GOSPEL OF ST. JOHN. A Series of Discourses.

New Edition. Crown Svo. 6s.

THEOLOGICAL BOOKS. 21

MAURICE (Rev. F. D.)— continued.

The Literary Churchman thus speaks of this volume: "Thorough
honesty, reverence, and deep thought pervade the work, which is every
way solid and philosophical, as well as theological, and abounding with
suggestions which the patient student may draw out more at length for
himself."

THE EPISTLES OF ST. JOHN. A Series of Lectures
on Christian Ethics. Second and Cheaper Edition. Cr. 8vo. 6s.

These Lectures on Christian Ethics were delivered to the students of the
Working Men's College, Great Ormond Street, London, on a series of
Sunday mornings. Mr. Maurice believes that the question in which we
are most interested, the question which most affects our studies and our daily
lives, is the question, whether there is a foundation for human morality,
or whether it is dependent upon the opinions and fashions of different ages
and countries. This important question will be found amply and fairly
discussed in this volume, which the National Review calls " Mr.
Maurices most effective and instructive work. He is peculiarly fitted
by the constitution of his mind, to throw light on St. Johris writings. "
Appended is a note on ' Positivism and its Teacher*

EXPOSITORY SERMONS ON THE PRAYER-BOOK.

The Prayer-book considered especially in reference to the Romish
System ; and the Lord's Prayer. Crown 8vo. gs.

After an Introductory Sermon, Mr. Maurice goes over the various parts
of the Church Service, expounds in eighteen Sermons their intention and
significance, and shews how appropriate they are as expressions of the
deepest longings and wants of all classes of men.

WHAT IS REVELATION? A Series of Sermons on the
Epiphany; to which are added, Letters to a Theological Student
on the Bampton Lectures of Mr. Mansel. Crown 8vo. los. 6d.

Both Sermons and Letters were called forth by the doctrine maintained
by Mr. Mansel in his Bampton Lectures, that Revelation cannot be a direct
Manifestation of the Infinite Nature of God. Mr. Maurice maintains
the opposite doctrine, and in his Sermons explains why, in spite of the high
authorities on the other side, he must still assert the principle which he
discovers in the Services of the Church and throughout the Bible.

SEQUEL TO THE INQUIRY, 'WHAT IS REVELA
TION ? ' Letters in Reply to Mr. Mansel's Examination of
' Strictures on the Bampton Lectures.' Crown 8vo. 6s.

' This, as the title indicates, was called forth by Mr. ManseVs examina
tion of Mr. Maurice's Strictures on his doctrine of the Infinite.

22 THEOLOGICAL BOOKS.

MAURICE (Rev. F. D.)— continued.

THEOLOGICAL ESSAYS. Third Edition. Crown 8vo.
los. 6d.

" The book," says Mr. Maurice, "expresses thoughts which have been
working in my mind for years ; the method of it has not been adopted
carelessly ; even the composition has undergone frequent revision"

THE DOCTRINE OF SACRIFICE DEDUCED FROM
THE SCRIPTURES. New Edition. Crown 8vo. 'js. 6d.

THE RELIGIONS OF THE WORLD, AND THEIR
RELATIONS TO CHRISTIANITY. Fifth Edition. Crown
8vo. 5-r.

ON THE SABBATH DAY ; the Character of the Warrior,
and on the Interpretation of History. Fcap. 8vo. 2s. 6d.

THE LORD'S PRAYER, THE CREED, AND THE
COMMANDMENTS. A Manual for Parents and Schoolmasters.
To which is added the Order of the Scriptures. i8mo, cloth
limp. is.

DIALOGUES ON FAMILY WORSHIP. Crown 8vo. 6s.

SOCIAL MORALITY. Twenty-one Lectures delivered in
the University of Cambridge. New and Cheaper Edition. Cr.
8vo. los. 6d.

"Whilst reading it we are charmed by^ the freedom from exdusiveness
and prejudice, the large charity, the loftiness of thought, the eagerness to
recognise and appreciate whatever there is of real worth extant in the
world, which animates it from one end to the other. We gain ne?v
thoughts and new ways of viewing things, even more, perhaps, from being
brought for a time under the influence of so noble and spiritual a mind."
— Athenaeum.

THE CONSCIENCE: Lectures on Casuistry, delivered in
the University of Cambridge. Second and Cheaper Edition.
Crown 8vo. 5-r.

The Saturday Review says — " We rise from the perusal of these lec
tures with a detestation of all that is selfish and mean, and with a living
impression that there is such a thing as goodness after all. "

LECTURES ON THE ECCLESIASTICAL HISTORY
OF THE FIRST AND SECOND CENTURIES. 8vo. ior. 6^.

THEOLOGICAL BOOKS. 23

MAURICE (Rev. F. D.)— -continued,

LEARNING AND WORKING. Six Lectures delivered
in Willis's Rooms, London, in June and July, 1854. — THE
RELIGION OF ROME, and its Influence on Modern Civilisa
tion. Four Lectures delivered in the Philosophical Institution of
Edinburgh, in December, 1854. Crown 8vo. 5^.

SERMONS PREACHED IN COUNTRY CHURCHES.
New Edition. Crown 8vo. los. 6d.

"Earnest, practical, and extremely simple." — Literary Churchman.
*' Good specimens of his simple and earnest eloquence. The Gospel inci
dents are realized with a vividness which we can well believe made the
common people hear him gladly. Moreover, they are sermons which must
have done the hearers good" — John Bull.

Milligan.— THE RESURRECTION OF OUR LORD.
The Croail Lecture for 1879—80. By the Rev. Professor MILLI-
GAN, D.D., Professor of Divinity and Biblical Criticism in the
University of Aberdeen. 8vo. <)s.

Moorhouse. — Works by JAMES MOORHOUSE, M.A., Bishop
of Melbourne :

SOME MODERN DIFFICULTIES RESPECTING the
FACTS OF NATURE AND REVELATION. Fcap. 8vo.
2s. 6d.

JACOB. Three Sermons preached before the University of
Cambridge in Lent, 1870. Extra fcap. 8vo. 3^. 6d.

O'Brien.— PRAYER. Five Sermons preached in the Chapel
of Trinity College, Dublin. By JAMES THOMAS O'BRIEN, D.D.,
Bishop of Ossory and Ferns. 8vo. 6s.

Palgrave. — HYMNS. By FRANCIS TURNER PALGRAVE.

Third Edition, enlarged. i8mo. I.?. 6d.

This is a collection of twenty original Hymns, which the Literary
Churchman speaks of as "so choice, so perfect, and so refined, — so tender
in feeling, and so scholarly in expression.'1''

Paul of Tarsus. An Inquiry into the Times and the Gospel

of the Apostle of the Gentiles. By a GRADUATE. 8vo. \QS. 6d.

" Turn where we will throughout the volume, we find the best fruit

of patient inquiry, sound scholarship, logical argument, and fairness oj

conclusion. No tJwughtful reader will rise from its perusal without a

real and lasting profit to himself, and a sense of permanent addition t&

tfie cause of truth" — Standard.

24 THEOLOGICAL BOOKS.

Philochristus.— MEMOIRS OF A DISCIPLE OF THE

LORD. Second Edition. 8vo. 12s.

" The winning beauty of this book and the fascinating pmver "with
which the subject of it appeals to all English minds will secure for it
many readers. " — Contemporary Review.

Picton.— THE MYSTERY OF MATTER ; and other Essays.
By J. ALLANSON PICTON, Author of ' New Theories and the
Old Faith.' Cheaper Edition. With New Preface. Crown 8vo. 6s.

Contents — The Mystery of Matter : The Philosophy oj Ignorance: The
A ntithesis of Faith and Sight : The Essential Nature of Religion :
Christian Pantheism,

Plumptre — MOVEMENTS IN RELIGIOUS THOUGHT.

Sermons preached before the University of Cambridge, Lent Term,
1879. By E. H. PLUMPTRE, D.D., Professor of Divinity, King's
College, London, Prebendary of St. Paul's, etc. Fcap. 8vo. 3^. 6d.

Prescott.— THE THREEFOLD CORD. Sermons preached
before the University of Cambridge. By J. E. PRESCOTT, B.D.
Fcap. 8vo. 3-r. 6d.

Procter.— A HISTORY OF THE BOOK OF COMMON
PRAYER : With a Rationale of its Offices. By FRANCIS PROCTER,
M.A. Fifteenth Edition, revised and enlarged. Cr. 8vo. los. 6d.

The Athenaeum says — " The origin of every part of the Prayer-book
has been diligently investigated, — and there are feio questions or facts con
nected with it which are not either sufficiently explained, or so referred to
that persons interested may work out the truth for themselves^

Procter and Maclear.— AN ELEMENTARY INTRO
DUCTION TO THE BOOK OF COMMON PRAYER.
Re-arranged and Supplemented by an Explanation of the Morning
and Evening Prayer and the Litany. By F. PROCTER, M.A., and
G. F. MACLEAR, D.D. New Edition. Enlarged by the addition
of the Communion Service and the Baptismal and Confirmation
Offices. iSmo. 2s. 6d.

The Literary Churchman characterises it as " by far the completest
and most satisfactory book of its kind we know. We wish it were in
the hands of every schoolboy and every schoolmaster in the kingdom."

Psalms of David CHRONOLOGICALLY ARRANGED.

An Amended Version, with Historical Introductions and Ex
planatory Notes. By FOUR FRIENDS. Second and Cheaper
Edition, much enlarged. Crown 8vo. 8s. 6d.

THEOLOGICAL BOOKS. 25

One of the chief designs of the Editors, in preparing this volume, was
to restore the Psalter as far as possible to the order in- which the Psalms
were written. They give the division of each Psalm into strophes, and
of each strophe into the lines which composed it, and amend the errors of
translation. The Spectator calls it " one of the most instrtictiue and
•valuable books that have been published for many years."

Psalter (Golden Treasury). — THE STUDENT'S EDITION.

Being an Edition of the above with briefer Notes. iSmo. 3-r. 6d.
The aim of this edition is simply to put the reader as far as possible in
possession of the plain meaning of the writer. " It is a gem," the Non
conformist says.

Pulsford.— SERMONS PREACHED IN TRINITY
CHURCH, GLASGOW. By WILLIAM PULSFORD, D.D.
Cheaper Edition. Crown 8vo. 4-5-. 6d.

Ramsay.— THE CATECHISER'S MANUAL; or, the

Church Catechism Illustrated and Explained, for the Use of
Clergymen, Schoolmasters, and Teachers. By ARTHUR RAMSAY,
M.A. Second Edition. i8mo. is. 6d.

Rays of Sunlight for Dark Days. A Book of Selec
tions for the Suffering. With a Preface by C. J. VAUGHAN, D.D.
i8mo. Eighth Edition. 3^. bd. Also in morocco, old style.
Dr. Vaughan says in the Preface, after speaking of the general run of
Books of Comfort for Mourners — "It is because I think that the little
volume now offered to the Christian sufferer is one of greater wisdom and
of deeper experience, that I have readily consented to the request that I
would introduce it by a few words of Preface.'1'1 The book consists of a
series of very brief extracts from a great variety of authors, in prose and
poetry, suited to the many moods of a mourning or suffering mind.
'•'•Mostly gems of the first water. "—Clerical Journal.

Reynolds. — NOTES OF THE CHRISTIAN LIFE. A

Selection of Sermons by HENRY ROBERT REYNOLDS, B.A.,
President of Cheshunt College, and Fellow of University College,
London. Crown 8vo. Js. 6d.

Roberts. — DISCUSSIONS ON THE GOSPELS. By the
Rev. ALEXANDER ROBERTS, D.D. Second Edition, revised and
enlarged. 8vo. i6s.

Robinson.— MAN IN THE IMAGE OF GOD ; and other

Sermons preached in the Chapel of the Magdalen, Streatham,
1874—76. By H. G. ROBINSON, M.A., Prebendary of York.
Crown 8vo. "js. 6d.

26 THEOLOGICAL BOOKS.

Romanes.— CHRISTIAN PRAYER AND GENERAL
LAWS, being the Burney Prize Essay for 1873. With an Ap
pendix, examining the views of Messrs. Knight, Robertson, Brooke,
Tyndall, and Galton. By GEORGE J. ROMANES, M.A. Crown
8vo. 5-y.

Rushbrooke.— SYNOPTICON: An Exposition of the
Common Matter of the Synoptic Gospels. By W. G. RUSHBROOKE,
M. L., Fellow of St. John's College, Cambridge. Printed in colours.
In Six Parts and Appendices. 4to. Part I. 3-r. 6d. Parts II. and
III. 7s. Parts IV. V. and VI. With Indices. IQJ. 6d. Ap
pendices, ioj. 6c/., or the complete work, in one vol. cloth, 35^.

Salmon.— NON-MIRACULOUS CHRISTIANITY, and

other Sermons, preached in the Chapel of Trinity College, Dublin,
By GEORGE SALMON, D.D., Chancellor of St. Patrick's Cathe
dral, and Regius Professor of Divinity in the University of Dublin.
Crown 8vo. 6s.

Sanday.— THE GOSPELS IN THE SECOND CEN
TURY. An Examination of the Critical part of a Work entitled
'Supernatural Religion.' By WILLIAM SANDAY, M.A., late
Fellow of Trinity College, Oxford. Crown 8vo. &s. 6d.

Scotch Sermons, 1880. — By Principal CAIRD ; Rev. J.
CUNNINGHAM, D.D. ; Rev. D. J. FERGUSON, B.D. ; Professor
WM. KNIGHT, LL.D. ; Rev. W. MACKINTOSH, D.D. ; Rev.
W. L. M'FARLAN; Rev. ALLAN MENZIES, B.D. ; Rev. T.
NICOLL; Rev. T. RAIN, M.A. ; Rev. A. SEMPLE, B.D. ; Rev.
J. STEVENSON ; Rev. PATRICK STEVENSON ; Rev. R. H. STORY,
D.D. 8vo. Third Edition. IQJ. 6d.

The Pall Mall Gazette says—" The publication of a volume of Scotch
Sermons, contributed by members of the Established Church, seems likely
to cause as much commotion in that body as ' Essays and Reviews ' did
in the Church of England"

Selborne.— THE BOOK OF PRAISE: From the Best
English Hymn Writers. Selected and arranged by Lord SELBORNE.
With Vignette by T. WOOLNER, R.A. i8mo. 4^. 6d.

It has been the Editor's desire and aim to adhere strictly, in all cases in
"which it could be ascertained, to the genuine uncorrupted text of the authors
themselves. The names of the authors and date of composition of the
hymns, when known, are affixed, "while notes are added to the volume,
giving further details. The Hymns are arranged according to subjects.

THEOLOGICAL BOOKS. 27

SELBORNE (Lord)— continued.

" There is not room for two opinions as to the value of the 'Book of Praise. ' "
— Guardian. '•''Approaches as nearly as one can conceive to perfection."
— Nonconformist.

BOOK OF PRAISE HYMNAL. See end of this Catalogue.

Service. — SALVATION HERE AND HEREAFTER.

Sermons and Essays. By the Rev. JOHN SERVICE, D.D., Minister

of Inch. Fourth Edition. Crown 8vo. 6s.

"We have enjoyed to-day a rare pleasure, having just closed a volume
of sermons which rings true metal from title page to finis, and proves that
another and very powerful recruit has been added to that small band of
ministers of the Gospel who are not only abreast of the religious thought
of their time, but have faith enough and courage enough to handle ^the
questions which are the most critical, and stir men's minds most deeply,
with frankness and thoroughness." — Spectator.

Shipley.— A THEORY ABOUT SIN, in relation to some
Facts of Daily Life. Lent Lectures on the Seven Deadly Sins.
By the Rev. ORBY SHIPLEY, M.A. Crown 8vo. fs. 6d.
"Two things Mr. Shipley has done, and each of them is of considerable

worth. He has grouped these sins afresh on a philosophic principle

and he has applied the touchstone to the facts of our moral life. . . so wisely
and so searchingly as to constitute his treatise a powerful antidote to self-
deception. " — Literary Churchman.

Smith.— PROPHECY A PREPARATION FOR CHRIST.
Eight Lectures preached before the University of Oxford, being the
Bampton Lectures for 1869. By R. PAYNE SMITH, D.D., Dean
of Canterbury. Second and Cheaper Edition. Crown 8vo. 6s.
The author's object in these Lectures is to shew that there exists in the
Old Testament an element, which no criticism on naturalistic principles
can either account for or explain away: that element is Prophecy. The
author ^endeavours to prove that its force does not consist merely in its
predictions. "These Lectures overflow with solid learning. " — Record.

Smith.— CHRISTIAN FAITH. Sermons preached before
the University of Cambridge. By W. SAUMAREZ SMITH, M.A.,
Principal of St. Aidan's College, Birkenhead. Fcap. 8vo. 3^-. 6d.

Stanley. — Works by the late Very Rev. A. P. STANLEY, D.D.,
Dean of Westminster :

THE ATHANASIAN CREED, with a Preface on the
General Recommendations of the RITUAL COMMISSION. Cr.
8vo. 2s.

28 THEOLOGICAL BOOKS.

STANLEY (Dean)— continued.

11 Dr. Stanley puts with admirable force the objections which maybe
made to the Creed ; equally admirable, we think, in his statement of iU
ad-vantages. " — Spectator.

THE NATIONAL THANKSGIVING. Sermons preached
in Westminster Abbey. Second Edition. Crown Svo. 2s. 6d.

ADDRESSES AND SERMONS AT ST. ANDREW'S

in 1872, 1875 and 1876. Crown Svo. $s.

Stewart and Tait.— THE UNSEEN UNIVERSE ; or,

Physical Speculations on a Future State. By Professors BALFOUR
STEWART and P. G. TAIT. Tenth Edition, Revised and Enlarged.
Crown Svo. 6s.

"A most remarkable and most interesting volume, which, probably
more than any that has appeared in modern times, will affect religious
thought on many momentous questions — insensibly it may be, but very
largely and very beneficially." — Church Quarterly. " This book is one

which well deserves the attention of thoughtful and religious readers

It is a perfectly safe enquiry, on scientific grounds, into the possibilities of
a future existence" — Guardian.

Stubbs. — Works by Rev. CHARLES WILLIAM STUBBS, M.A.,

Vicar of Granborough, Bucks. :

VILLAGE POLITICS. Addresses and Sermons on the
Labour Question. Extra fcap. Svo. 3*. 6d.

" The sermons in this book are all worth reading. .... They are full
of warm sympathy for the labourers and sound practical advice to all
classes concerned in the struggle. " — Guardian. ' ' It is a most encouraging
sign of the times, that a clergyman of the Church of England can be
found to deliver such discourses as these." — Westminster Review.

THE MYTHE OF LIFE, and other Sermons, with an
Introduction on the Social Mission of the Church. Extra fcap.
Svo. 3.5". £>d.

Taylor.— THE RESTORATION OF BELIEF. New and
Revised Edition. By ISAAC TAYLOR, Esq. Crown Svo. 8s. 6d.

Temple.— SERMONS PREACHED IN THE CHAPEL
of RUGBY SCHOOL. By F. TEMPLE, D.D., Bishop of Exeter.
New and Cheaper Edition. Extra fcap. Svo. $s. 6d.
This volume contains Thirty-five Sermons on topics more or less inti
mately connected with every-day life. The following are a few of ^ the
subjects discoursed upon: — "Love and Duty f "Coming to Christ;1

THEOLOGICAL BOOKS. 29

TEMPLE (Dr. ) — continued.

"Great Men;" "Faith;" "Doubts;" "Scruples;" "Original Sin;"
"Friendship;" "Helping Others;" "The Discipline of Temptation;"
"Strength a Duty;" " Worldliness ;" "III Temper;" "The Burial of
the Past."

A SECOND SERIES OF SERMONS PREACHED IN

THE CHAPEL OF RUGBY SCHOOL. Second Edition.

Extra fcap. 8vo. 6s.

This Second Series of Forty-tivo brief, pointed, practical Sermons, on
topics intimately connected with the every-day life of young and old, will be
acceptable to all who are acquainted with the First Series. The following
are a few of the subjects treated of: — "Disobedience" "Almsgiving"
"The Unknown Guidance of God" " Apathy one of our Trials," "High
Aims in Leaders" "Doing our Best" " The Use of Knowledge ," "Use
of Observances," "Martha and Mary," "John the Baptist," "Severity
before Mercy ," "Even Mistakes Punished," "Morality and Religion,"
"Children," "Action the Test of Spiritual Life," "Self -Respect," "Too
Late, " ' ' The Tercentenary. "

A THIRD SERIES OF SERMONS PREACHED IN
RUGBY SCHOOL CHAPEL IN 1867—1869. Extra fcap. 8vo. 6^.

This Third Series of Bishop Temple's Rugby Sermons, contains thirty-six
brief discourses, including the " Good-bye" sermon preached on his leaving
Rugby to enter on the office he now holds.

Thornely.— THE ETHICAL AND SOCIAL ASPECT
OF HABITUAL CONFESSION TO A PRIEST. By
THOMAS THORNELY, B.A., LL.M., Lightfoot and Whewell
Scholar in the University of Cambridge, Law Student at Trinity
Hall and Inns of Court, Student in Jurisprudence and Roman
Law. Crown 8vo. 4^. 6d.

' ' The calm and judicial spirit in which the inquiry is conducted is in
keeping ^vith the aim of the writer, and we are heartily in sympathy with
him in his conclusions as far as he goes." — London Quarterly. "// is
marked by an evident desire to avoid over-statement, and to be strictly
impartial. " — Cambridge Review.

Thring.— THOUGHTS ON LIFE-SCIENCE. By Rev.
EDWARD THRING, M.A. New Edition, enlarged and revised.
Crown 8vo. JS. 6d.

Thrupp.— AN INTRODUCTION TO THE STUDY AND
USE OF THE PSALMS. By the Rev. J. F. THRUPP, M.A,,
late Fellow of Trinity College, Cambridge. New Edition. 2 vols.
8vo. 25-r.

30 THEOLOGICAL BOOKS.

Trench. — Works by R. CHENEVIX TRENCH, D.D., Arch
bishop of Dublin :

NOTES ON THE PARABLES OF OUR LORD.
Thirteenth Edition. 8vo. izs.

This work has taken its place as a standard exposition and interpreta
tion of Christ's Parables. The book is prefaced by an Introductory Essay
in four chapters : — /. On the definition of the Parable. II. On Teach
ing by Parables. III. On the Interpretation of the Parables. IV. On
other Parables besides those in the Scriptures. The author then proceeds
to take up the Parables one by one, and by the aid of philology, history,
antiquities, and the researches of travellers, shews forth the Significance,
beauty, and applicability of each, concluding with what he deems its true
moral interpretation. In the numerous Notes are many valuable references,
illustrative quotations, critical and philological annotations, etc., and ap
pended to the volume is a classified list of fifty-six works on the Parables.

NOTES ON THE MIRACLES OF OUR LORD.

Eleventh Edition, revised. Svo. 12s.

In the ''Preliminary Essay J to this work, all the momentous and in
teresting questions that have been raised in connection with Miracles, are
discussed with considerable fulness. The Essay consists of six chapters : —
/. On the Names of Miracles, i.e. the Greek words by which they are
designated in the New Testament. II. The Miracles and Nature — What
is the difference between a Miracle and any event in the ordinary course
of Nature ? _ ///. The Authority of Miracles — Is the Miracle to command
absolute obedience ? IV. The Evangelical, compared with the other cycles
of Miracles. V. The Assaults on the Miracles — I. The Jewish. 2. The
Heathen (Celsus, etc.). 3. The Pantheistic ( Spinosa, etc.). 4. The
Sceptical (Hume). 5. The Miracles only relatively miraculous ( Schleier-
macher). 6. The Rationalistic (Paulus). 7. The Historico- Critical
( Woolston, Strauss). VI. The Apologetic Worth of the Miracles. The
author then treats the separate Miracles as he does the Parables.

SYNONYMS OF THE NEW TESTAMENT. Ninth
Edition, enlarged. Svo. 12s.

This Edition has been carefully revised, and a considerable number oj
new Synonyms added. Appended is an Index to the Synonyms, and an
Index to many other words alluded to or explained throughout the work.
11 He is" the Athenaeum says, " a guide in tJiis department of knowledgt
to whom his readers may intrust themselves with confidence. His sober
judgment and sound sense are barriers against the misleading influence of
arbitrary hypotheses. "

ON THE AUTHORIZED VERSION OF THE NEW

TESTAMENT. Second Edition. Svo. 7*.

After some Introductory Remarks, in which the propriety of a revision
is briefly discussed, the whole question of the merits of the present version

THEOLOGICAL BOOKS. 31

TRENCH (Archbishop)— continued.

is gone into in detail, in eleven chapters. Appended is a chronological list
of works bearing on the subject, an Index of the principal Texts con
sidered, an Index of Greek Words, and an Index of other Words re
ferred to throughout the book.

STUDIES IN THE GOSPELS. Fourth Edition, revised.
8vo. los. 6d.

This book is published under the conviction that the assertion often
made is untrue, — viz. that the Gospels are in the main plain and easy,
and that all the chief difficulties of the New Testament are to be found
in the Epistles. These ' Studies, ,' sixteen in number, are the fruit of a
much larger scheme, and each Study deals with some important episode
mentioned in the Gospels, in a critical, philosophical, and practical man
ner. Many references and quotations are added to the Notes. Among
the subjects treated are: — The Temptation; Christ and the Samaritan
Woman; The Three Aspirants; The Transfiguration; Zacchceus ; The
True Vine; The Penitent Malefactor ; Christ and the Two Disciples on
the way to Emmaus.

COMMENTARY ON THE EPISTLES to the SEVEN
CHURCHES IN ASIA. Third Edition, revised. 8vo. 8s. 6d.

The present work consists of an Introduction, being a commentary on
Rev. i. 4 — 20, a detailed examination oj each of the Seven Epistles, in all
its bearings, and an Excursus on the Historico- Prophetical Interpreta
tion of the Epistles.

THE SERMON ON THE MOUNT. An Exposition
drawn from the writings of St. Augustine, with an Essay on his
merits as an Interpreter of Holy Scripture. Fourth Edition, en
larged. 8vo. IOJ-. 6d.

The first half of the present work consists of a dissertation in eight
chapters on ' Augustine as an Interpreter of Scripture,'' the titles of the
several chapters being as follow : — /. Augustine's Genei'al Views of Scrip
ture and its Interpretation. II. The External Helps for the Interpreta
tion of Scripture possessed by Augustine. III. Augustine's Principles
and Canons of Interpretation. IV. Aitgustine 's Allegorical Interpretation
of Scripture. V. Illustrations of Augustine 'j Skill as an Interpreter of
Scripture. VI. Augustine on John the Baptist and on St. Stephen.
VII. Augustine on the Epistle to the Romans. VIII. Miscellaneous
Examples of Augustine1 s Intei'pretation of Scripture. The latter half of
the work consists of Augustine's Exposition of the Sermon on the Mount,
not however a mere series of quotations from Augustine, but a connected
account of his sentiments on the various passages of that Sermon, inter
spersed with criticisms by Archbishop Trench.

SHIPWRECKS OF FAITH. Three Sermons preached
before the University of Cambridge in May, 1867. Fcap. 8vo. 2s. 6d.

32 THEOLOGICAL BOOKS.

TRENCH (Archbishop) —continued.

These Sermons are especially addressed to young men. The subjects
are "Balaam" "Saul," and "Judas Iscariot," These lives are set
forth as beacon-lights^ ' ' to warn us off from perilous reefs and quick
sands, which have been the destruction of many, and which might only too
easily be ours.'''' The John Bull says — " they -are, like all he writes, af
fectionate and earnest discourses. "

SERMONS Preached for the most part in Ireland. 8vo.
ios. 6d.

This volume consists of Thirty-two Sermons, the greater part of which
were preached in Ireland ; the subjects are as follow : — Jacob, a Prince
with God and ^mth Men — Agrippa — The Woman that was a Sinner —
Secret Faults— The Seven Worse Spirits — Freedom in the Truth — Joseph
and his Brethren— Bearing one another's Burdens — Chrisfs Challenge to
the World — The Love of Money — The Salt of the Earth — The Armour of
God— Light in the Lord— The Jailer of Philippi— The Thorn in the Flesh
— Isaiahs Vision — Selfishness — Abraham interceding for Sodom — Vain
Thoughts — Pontius Pilate — The Brazen Serpent — The Death and Burial
of Moses — A Word from the Cross — 77ie Church's Worship in the
Beauty of Holiness — Every Good Gift from Above — On the Hearing of
Prayer — The Kingdom which cometh not with Observation — Pressing
towards the Mark — Saul — The Good Shepherd- — The Valley of Dry Bones
—All Saints.

LECTURES ON MEDIEVAL CHURCH HISTORY.

Being the Substance of Lectures delivered in Queen's College,
Lonclon. Second Edition, revised. 8vo. 12s.

Contents: — The Middle Ages Beginning — The Conversion of Eng
land — -Islam — The Conversion of Germany — The Iconoclasts — The
Crusades — The Papacy at its Height— The Sects of the Middle Ages —
77ie Mendicant Orders — The Waldenses — The Revival of Learning —
Christian Art in the Middle Ages, &c. &c.

THE HULSEAN LECTURES, 1845-1846. Fifth Edition,
revised. Svo. JS. 6d.

This volume consists of Sixteen Sermons, eight being on ' The Fitness
of Holy Scripture for unfolding the Spiritual Life of Men, ' the others
on ' Christ, tJie Desire of all Nations ; or, the unconscious Prophecies
of Heathendom. '

Tulloch.— THE CHRIST OF THE GOSPELS AND
THE CHRIST OF MODERN CRITICISM. Lectures on
M. KENAN'S 'Vie de Jesus.' By JOHN TULLOCH, D.D.,
Principal of the College of St. Mary, in the University of St.
Andrew's. Extra fcap. Svo. 4-r. 6d.

THEOLOGICAL BOOKS. 33

Vaughan — Works by theveryRev. CHARLES JOHN VAUGHAN

D.D., Dean of Llandaff and Master of the Temple :
CHRIST SATISFYING THE INSTINCTS OF HU
MANITY. Eight Lectures delivered in the Temple Church.
Second Edition. Extra fcap. 8vo. 3^. 6d.

^We are convinced that there are congregations, in mtmber unmistakably
increasing, to whom such Essays as these, full of thought and learning
are infinitely more beneficial, for they are more acceptable, than the reco«-
nised type of sermons. " — John Bull.

THE BOOK AND THE LIFE, and other Sermons
preached before the University of Cambridge. Third Edition.'
Fcap. 8vo. 4s. 6d.

TWELVE DISCOURSES on SUBJECTS CONNECTED
WITH THE LITURGY and WORSHIP of the CHURCH
OF ENGLAND. Fourth Edition. Fcap. 8vo. 6s.
LESSONS OF LIFE AND GODLINESS. A Selection
of Sermons preached in the Parish Church of Doncaster. Fourth
and Cheaper Edition. Fcap. 8vo. 3.5-. 6d.

This volume consists of Nineteen Sermons, mostly on subjects connected
with the every-day walk and conversation of Christians. The Spectator
styles them "earnest and human. They are adapted to every class and
order in the social system, and will be read with wakeful interest by all
who seek to amend whatever may be amiss in their natural disposition
or in their acquired habits. "

WORDS FROM THE GOSPELS. A Second Selection
of Sermons preached in the Parish Church of Doncaster. Third
Edition. Fcap. 8vo. qs. 6d.

The Nonconformist characterises these Sermons as ' ' of practical earnest
ness, of a thoughtfulness that penetrates the common conditions and ex
periences of life, and brings the huths and examples of Scripture to bear
on them with singular force, and of a style that owes its real elegance to
the simplicity and directness which have fine culture for their roots. "

LIFE'S WORK AND GOD'S DISCIPLINE. Three

Sermons. Third Edition. Fcap. 8vo. 2s. 6d.
THE WHOLESOME WORDS OF JESUS CHRIST
Four Sermons preached before the University of Cambridge in
November, 1866. Second Edition. Fcap. 8vo. 3,5-. 6d.
Dr. Vaughan uses the word "Wholesome" here in its literal and
original sense, the sense in which St. Paul tises it, as meaning healthy
sound, conducing to right living ; and in these Sermons he points out
and ilhistrates several of the "-wholesome" characteristics of the Gospel
—the Words of Christ. The John Bull says this volume is " replete with
all the author's well-known vigour of thought and richness of expression "

34 THEOLOGICAL BOOKS.

VAUGHAN (Dr. C. J.)— continued.

FOFS OF FAITH. Sermons preached before the Uni
versity of Cambridge in November, 1868. Second Edition. Fcap.

rfj^'Foes of Faith" preached against in these Four Sermons are:—
L "Unready" If. "Indolence" III. "Irreverence" IV. "Incon-

^LECTURES ON THE EPISTLE to the PHILIPPIANS.

Fourth and Cheaper Edition. Extra fcap. 8vo. 5*.
Each Lecture is prefaced by a literal translation from the Greek of
thftaraxraph which forms its subject, contains first a minute explanation
of the passage on which it is based, and then a practical application of
the verse or clause selected as its text.

LECTURES ON THE REVELATION OF ST. JOHN.

Fourth Edition. Two Vols. Extra fcap. 8vo. gs.
In this Edition of these Lectures, the literal translations of the passages
expounded will be found interwoven in the body of the Lectures themselves.
™PDTvaughan'sJ Sermons" the Spectator says, -are the most prac
tical discourses on the Apocalypse with which we are acquainted. Pre-
fixea >is< Synopsis of 'the Bool "of Revelation, and appended is an Index
of passages illustrating the language of the Book.

EPIPHANY, LENT, AND EASTER. A Selection of

Expository Sermons. Third Edition. Crown 8vo. iw. 6tf.
THE EPISTLES OF ST. PAUL. For English Readers.
PART L, containing the FIRST EPISTLE TO THE THESSALONIANS.

It^th^^ofthis^ork'to enable English readers, unacquainted
with Greek, to enter with intelligence into the meaning, connexion, and
phraseology of the writings of the great Apostle.

ST PAUL'S EPISTLE TO THE ROMANS. The Greek
Text with English Notes. Fifth Edition. Crown 8vo. >js. 6d.
The Guardian says of the work-" For educated young men his com
mit seems to fill a gap hitherto unfilled. . . . As a Me Dr. Vaughan
Clears to us to have given to the world a valuable book of original and
Ireful and earnest thought bestowed on the accomplishment of a work
•which will be of much service and which is much needed.
THE CHURCH OF THE FIRST DAYS.
Series I. The Church of Jerusalem. Third Edition.
IT The Church of the Gentiles. Third Edition.
',', III! The Church of the World. Third Edition.
Fcao 8vo. &s. 6W. each. .

The British Quarterly says-" These Sermons are worthy of all praise,
and are models of pulpit teaching:'

THEOLOGICAL BOOKS. 35

VAUGHAN (Dr. C. J.)— continued.

COUNSELS for YOUNG STUDENTS. Three Sermons
preached before the University of Cambridge at the Opening of
the Academical Year 1870-71. Fcap. 8vo. 2s. 6d.

NOTES FOR LECTURES ON CONFIRMATION,

with suitable Prayers. Eleventh Edition. Fcap. 8vo. is. 6d.

THE TWO GREAT TEMPTATIONS. The Tempta-
tion of Man, and the Temptation of Christ. Lectures delivered in
the Temple Church, Lent 1872. Second Edition. Extra fcap.
8vo. 3.?. 6d.

WORDS FROM THE CROSS : Lent Lectures, 1875 ; and
Thoughts for these Times: University Sermons, 1874. Extra fcap.
8vo. 4J-. 6d.

ADDRESSES TO YOUNG CLERGYMEN, delivered at
Salisbury in September and October, 1875. Extra fcap. 8vo. 4^. 6d.

HEROES OF FAITH : Lectures on Hebrews xi. Extra
fcap. 8vo. 6s.

THE YOUNG LIFE EQUIPPING ITSELF FOR GOD'S
SERVICE : Sermons before the University of Cambridge. Sixth
Edition. Extra fcap. 8vo. 3^. 6d.

THE SOLIDITY OF TRUE RELIGION ; and other
Sermons. Second Edition. Extra fcap. 8vo. 3-r. 6d.

MEMORIALS OF HARROW SUNDAYS. A Selection
of Sermons preached in the Chapel of Harrow School. Fifth
Edition. Crown 8vo. los. 6d.

SERMONS IN HARROW SCHOOL CHAPEL (1847).
8vo. los. 6d.

NINE SERMONS IN HARROW SCHOOL CHAPEL

(1849). Fcap. 8vo. 5-r.

"MY SON, GIVE ME THINE HEART;" Sermons
preached before the Universities of Oxford and Cambridge, 1876
—78. Fcap. 8vo. 5.?.

THE LORD'S PRAYER. Second Edition. Extra fcap.
8vo. 3-r. 6d.

REST AWHILE : Addresses to Toilers in the Ministry.
Extra fcap. 8vo. $s.

TEMPLE SERMONS. Crown 8vo. ior. 6d.

This volume contains a selection of the Sermons preached by Dr.
Vaughan in the Temple Church diiring the twelve years that he has held
the dignity of Master.

36 THEOLOGICAL BOOKS.

Vaughan (E. T.)— SOME REASONS OF OUR CHRIS
TIAN HOPE. Hulsean Lectures for 1875. By E. T. VAUGHAN,
M.A., Rector of Harpenden. Crown 8vo. 6s. 6d.

Vaughan (D. J.) — Works by CANON VAUGHAN, of Leicester:

SERMONS PREACHED IN ST. JOHN'S CHURCH,

LEICESTER, during the Years 1855 and 1856. Cr. 8vo. 5*. 6d.

CHRISTIAN EVIDENCES AND THE BIBLE. New
Edition, revised and enlarged. Fcap. 8vo. $s. 6d.

THE PRESENT TRIAL OF FAITH. Sermons preached
in St. Martin's Church, Leicester. Crown 8vo. qs.

Venn.— ON SOME OF THE CHARACTERISTICS OF
BELIEF, Scientific and Religious. Being the Hulsean Lectures
for 1869. By the Rev. J. VENN, M. A. Svo. 6s. 6d.
These discourses are intended to illustrate, explain, and work out into

some of their consequences, certain characteristics by which the attainment of

religious belief is prominently distinguished jrom the attainment of belief

upon most other subjects.

Vita. — LINKS AND CLUES. By Vita. Crown Svo.

" It is a long time since we have read a book so full of the life of a true
spiritual mind. . . . Indeed, it is not so much a book to read througJi, as
to read and return to as you do to the Bible itself, from which its whole
significance is derived, in passages suited to the chief interest and difficulties

of the moment We cannot too cordially recommend a book which

awakens the spirit, as hardly any book of the last few years has awakened
it, to the real meaning of the Christian life." — The Spectator.

Warington. — THE WEEK OF CREATION ; or, The

Cosmogony of Genesis considered in its Relation to Modern Sci
ence. By GEORGE WARINGTON, Author of 'The Historic
Character of the Pentateuch vindicated.' Crown Svo. 4^. 6d.

Westcott. — Works by BROOKE Foss WESTCOTT, D.D.,

Regius Professor of Divinity in the University of Cambridge ;

Canon of Peterborough :

The London Quarterly, speaking of Mr. Westcott, says — " To a learn
ing and accuracy which command respect and confidence, he unites what
are not always to be found in union with these qualities, the no less valuable
faculties of lucid arrangement and graceful and facile expression."

AN INTRODUCTION TO THE STUDY OF THE

GOSPELS. Fifth Edition. Crown Svo. IOT. 6d.
The author's chief object in this work has been to shew that there is
a true mean between the idea of a formal harmonization of the Gospels

THEOLOGICAL BOOKS. 37

WESTCOTT (Dr.)— continued.

and the abandonment of their absolute truth. After an Introduction on
the General Effects of the co^lrse of Modern Philosophy on the popular
"views of Christianity, he proceeds to determine in vvhat way the principles
therein indicated may be applied to the study of the Gospels.

A GENERAL SURVEY OF THE HISTORY OF THE
CANON OF THE NEW TESTAMENT during the First Four

Centuries. Fifth Edition, revised, with a Preface on ' Super
natural Religion.' Crown 8vo. icxr. 6d.

The object of this treatise is to deal with the New Testament as a whole,
and that on purely historical grounds. The separate books of which it is
composed are considered not individiially, but as claiming to be parts of the
apostolic heritage of Christians. ' ' The treatise, " says the British Quarterly,
"is a scholarly performance, learned, dispassionate, discriminating,
worthy of his subject and of the present state of Christian literature in
relation to it."

THE BIBLE IN THE CHURCH. A Popular Account
of the Collection and Reception of the Holy Scriptures in the
Christian Churches. Seventh Edition. i8mo. 4^. 6d.

A GENERAL VIEW OF THE HISTORY OF THE

ENGLISH BIBLE. Second Edition. Crown 8vo. icw. 6d.
The Pall Mall Gazette calls the work "A brief, scholarly, and, to a
great extent, an original contribution to theological literature."

THE CHRISTIAN LIFE, MANIFOLD AND ONE.

Six Sermons preached in Peterborough Cathedral. Crown 8vo
2s. 6d.

THE GOSPEL OF THE RESURRECTION. Thoughts
on its Relation to Reason and History. Fourth Edition, revised.
Crown 8vo. 6s.

The present Essay is an endeavour to consider some of the elementary
truths of Christianity, as a miraculous Revelation, from the side of History
and Reason. The author endeavours to she^v that a devout belief in the
Life of Christ is quite compatible with a broad view of the course of human
progress and a frank trust in the taws of our own minds. In the third
edition the author has carefully reconsidered the whole argument, and by
the help of several kind critics has been enabled to correct some faults and
to remove some ambiguities, which had been overlooked before.

ON THE RELIGIOUS OFFICE OF THE UNIVER
SITIES. Crown 8vo. ^s. 6d.
There is wisdom, and truth, and thought enough, and a

38 THEOLOGICAL BOOKS.

WESTCOTT (Dr.)— continued.

harmony and mutual connection running through them all, which makes
the collection of more real value than many an ambitious treatise." —
Literary Churchman.

Westcott — Hort — THE NEW TESTAMENT IN THE
ORIGINAL GREEK. The Text Revised by B. F. WESTCOTT,
D.D., Regius Professor of Divinity, Canon of Peterborough, and
F. J. A. HORT, D.D., Hulsean Professor of Divinity, Fellow of
Emmanuel College, Cambridge : late Fellows of Trinity College,
Cambridge. 2 vols. Crown 8vo. los. 6d. each.

Vol. I. TEXT. Vol. II. INTRODUCTION and APPENDIX.

" The Greek Testament as printed by the two Professors must in future
rank as one of the highest critical authorities amongst English scholars. "
— Guardian.

" It is probably the most important contribution to Biblical learning in
our generation. " — Saturday Review.

" The object in view is to present the original words of the New Testa
ment as nearly as they can be determined at the present time, to arrive at
the texts of the autographs themselves so far as it is possible to obtain it by

the help of existing materials We attach much excellence to this

manual edition of the Greek Testament, because it is the best contribution
which England has made in modern times towards the production of a
pure text. . . . It bears on its face evidences of calm judgment and com
mendable candour. The student may avail himself of its aid with much
confidence. The Introduction and Appendix specially deserve minute
attention." — The Athenoeum.

Wilkins. — THE LIGHT OF THE WORLD. An Essay,
by A, S. WILKINS, M.A., Professor of Latin in Owens College,
Manchester. Second Edition. Crown 8vo. 3-r. 6d.
" It would be difficult to praise too highly the spirit, the burden, the
conclusions, or the scholarly finish of this beautiful Essay. " — British Quar
terly Review.

Wilson.— THE BIBLE STUDENT'S GUIDE TO THE

MORE CORRECT UNDERSTANDING of the ENGLISH

TRANSLATION OF THE OLD TESTAMENT, by Reference

to the Original Hebrew. By WILLIAM WILSON, D.D., Canon of

Winchester. Second Edition, carefully revised. 4to. 2$s.

The author believes that the present work is the nearest approach to

a complete Concordance of every word in the original that has yet been

made; and as a Concordance it may be found of great use to the Bible

student, while at the same time it serves the important object of furnishing

the means of comparing synonymous words and of eliciting their precise

and distinctive meaning. The knowledge of the Hebrew language is not

absolutely necessary to the profitable use of the work.

THEOLOGICAL BOOKS. 39

Worship (The) of God and Fellowship among

Men. Sermons on Public Worship. By Professor MAURICE,
and others. Fcap. 8vo. 3-r. 6d.

Yonge (Charlotte M.)— Works by CHARLOTTE M.YONGE,

Author of ' The Heir of Redclyffe ':

SCRIPTURE READINGS FOR SCHOOLS AND FA
MILIES. 5 vols. Globe 8vo. is. 6d. With Comments, 3J. 6d. each.
FIRST SERIES. Genesis to Deuteronomy.
SECOND SERIES. From Joshua to Solomon.
THIRD SERIES. The Kings and Prophets.
FOURTH SERIES. The Gospel Times.
FIFTH SERIES. Apostolic Times.

Actual need has led the author to endeavour to prepare a reading book
convenient for study with children, containing the very words of the
Bible, with only a few expedient omissions, and arranged in Lessons of
such length as by experience she has found to suit with children's ordinary
power of accurate attentive interest. The verse form has been retained be
cause of its convenience for children reading in class, and as more re
sembling their Bibles ; but the poetical portions have been given in their
lines. Professor Huxley at a meeting of the London School-board, par
ticularly mentioned the Selection made by Miss Yonge, as an example of
how selections might be made for School reading. "Her Comments are
models of their kind" — Literary Churchman.

THE PUPILS OF ST. JOHN THE DIVINE. New

Edition. Crown 8vo. 6s.

" Young- and old will be equally refreshed and taught by these pages,
in which nothing is dull, and nothing is far-fetched. " — Churchman.

PIONEERS AND FOUNDERS ; or, Recent Workers in
the Mission Field. With Frontispiece and Vignette Portrait of
Bishop HEBER. Crown 8vo. 6s.

The missionaries whose biographies are here given, are — John Eliot,
the Apostle of the Red Indians; David Brainerd, the Enthusiast; Chris
tian F. Schwartz, the Councillor of Tanjore; Henry Martyn, the Scholar-
Missionary ; William Carey and Joshua Marshman, the Serampore Mis
sionaries ; the Judson Family; the Bishops of Calcutta — Thomas
Middleton, Reginald Heber, Daniel Wilson; Samuel Marsden, the Aus
tralian Chaplain and Friend of the Maori ; John Williams, the Martyr
of Erromango; Allen Gardener, the Sailor Martyr; Charles Frederick
Mackenzie, the Martyr of Zambesi.

THE 'BOOK OF PRAISE" HYMNAL,

COMPILED AND ARRANGED BY

LORD SELBORNE.

In the following four forms : —

A. Beautifully printed in Koyal 32mo., limp cloth, price 6d.

B. ,, ,, Small 18mo., larg-ertype, cloth limp, Is.

C. Same edition on fine paper, cloth, Is. 6d.

Also an edition with Music, selected, harmonized, and composed
by JOHN HTJLiLAH, in square 18mo., cloth, 3s. 6d.

The large acceptance which has been given to " The Book of Praise"
by all classes of Christian people encourages the Publishers in entertaining
the hope that this Hymnal, which is mainly selected from it, may be ex
tensively ^lsed in Congregations, and in some degree at least meet the
desires of those "who seek uniformity in common worship as a means
towards that unity which pious souls yearn after, and which our Lord
prayed for in behalf of his Church. "The office of a hymn is not to
teach controversial Theology, but to give the voice of song to practical
religion. No doubt, to do this, it must embody sound doctrine ; but it
ought to do so, not after the manner of the schools, but with the breadth,
freedom, and simplicity of the Fountain-head. " On this principle has
Sir R. Palmer proceeded in the preparation of this book.

The arrangement adopted is the following : —

PART I. consists of Hymns arranged according to the subjects of the
Creed— "God the Creator,'" "Christ Incarnate," "Christ Crucified,'"
"Christ Risen" "Christ Ascended" "Christ's Kingdom and Judg
ment," etc.

PART II. comprises Hymns arranged according to the subjects of the
Lord1 s Prayer.

PART III. Hymns for natural and sacred seasons.
There are 320 Hymns in all.

CAMBRIDGE: PRINTED BY j. PALMER.

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